THE SECRET MIRACLES OF NATURE: In Four Books.  
Learnedly and Moderately treating of Generation, and the Parts thereof; the SOUL, and its Immortality; of Plants and living Creatures; of Diseases, their Symptoms and Cures, and many other Rarities not treated of by any Author Extant; whereof see more in the TABLE of the CONTENTS.  
Whereunto is added one Book containing Philosophical and Prudential RULES how MAN shall become Excellent in all conditions, whether high or low, and lead his LIFE with Health of Body and Mind.  
Fit for the use of those that practise Physic, and all Others that desire to search into the Hidden Secrets of NATURE, for increase of Knowledge.  
Written by that Famous Physician Laevinus Lemnius.  
LONDON, Printed by Jo. Streater, and are to be sold by Humphrey Moseley at the Prince's Arms in S. Paul's Churchyard, John Sweeting at the Angel in Popes-Head-Alley, John Clark at Mercers-Chappel, and George Sawbridge at the Bible on Ludgate-Hill, 1658.   

THE PREFACE OF Laevinus Lemnius, A Physician, TO The Friendly Reader.  
Reader,  
THere are two Instruments of Art which are serviceable to the profit and use of men, Reason and Experience, by which all things are wont to be confirmed, and established. For by these, Physic itself, and other Sciences, for the most part, besides Mathematical Arts, are supported. But such things as are to gain credit with men of an exact and searching Judgement, aught to be proved by the Line, yea, to be examined by the Touchstone. But what great thing can a Physician undertake, if he endeavoureth by Reason to convince, that herbs and Medicaments have strong effects, unless he could prove it by Experience? On the contrary, with what confidence could he trust a trial, which for the most part the undiscreet temerity of practical Physicians, doth declare to be deceitful and dangerous, applied without Judgement, unless Reason doth assist him? And although he might be accounted a Sophister, to try reason by a proof contrary to the declaration of experience; and any one of sound Judgement, and that doth consider the delight of things, will never agree to the trial, or abide to prove it rashly, unless it be approved and underpropped by reason in every particular: Yet I cannot deny, or gainsay, but there are many hidden and secret things in nature, of an hidden and unknown effect, that it would be undiscreet to attempt to declare the reason and cause of the effect of such things. These very things are called by Dioscorides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Lib. 6. c. 34.  destitute of reason, and bereft of the knowledge of causes, which do not present a manifest demonstration to the sense and understanding, 
Occultae proprietates.  and therefore are called by Physicians, hidden qualities. But if they perceive any thing of this kind to interpose us, either by the course of the Stars, and moving of the glittering signs, or by the divine will, or by Concretion and mixture of the elements: or lastly, by the force of the whole substance, and the particular form, which we cannot attain to by the Reason and Judgement of the mind, we cast those things into the hidden essence and secret properties, and by such refuge we do escape and deliver ourselves out of that Labyrinth. But I, whereby I might stir up the minds of the learned to search out the demonstrations and causes of things of this nature, will to the uttermost of my power endeavour, to draw out the reason by a probable and artificial conjecture, or as near hand as I can by levelling to hit the mark. I confess there are many things in nature of an unknown original, wrapped up in abundance of difficulty, whereof notwithstanding a probable reason may be devised, and the cause of the effect might be showed very likely, if not apparently, and clearly. For example: The Basilisk doth kill a man by his sight. Who that is exercised in the works of nature doth not know it to happen out of the hurtful breath that proceeds from him, which by little and little he breatheth forth secretly to the destruction of man. Yet neither the Basilisk only, but almost all kind of Wild beasts is hurtful to man, and doth rejoice to bring destruction by breath, and hissing. So the sight of a Wolf, if he can but come near a man, doth cause hoarseness, and almost in a manner taketh away his voice by the gaping of his mouth, and his venomous breath. So the Feminine Sex having their Monthly terms flowing from them, do make dusk the brightness of Ivory, and a Looking-glass; doth blunt the edge of a Sword, doth choke the Corn; the infecting of the breath doth kill the herbs of the garden, and she doth not only deform every one that she meets, but her own self with spots and blemishes. By the same reason the eyes being corrupted with blearey'dnesse, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, redness in the eyes, or bloodshot, doth happen to corrupt the eyes of others. Which Ovid doth express in a handsome similitude, and Juvenal, Satyr. 2.  
When Eyes distinctly view those that are sore,  
The more they look, they hurt themselves the more.  
And many things the body do infect  
By mere transition. Soothe ' scab of one, effects  
A filthy scurf in the whole flock i'th' field,  
, herds, Oxen, to the same must yield;  
And so a Grape regarded solemnly,  
Doth draw a colour from a Grape that's nigh.  
But men do breath forth the greatest infection to men, where they stand just opposite, for it doth not bring so great evil, and infect with so great corruption, if the breath doth bend overthwart, or if it happen to pass away on the right or left side. For as the transverse, or obliqne sight, as it is wont to be with such as have rolling or are dim-sighted, sometimes do wax dull and dim: so these things which flow from the eyes, and any other part of the body, if they are carried obliquely, it happeneth that they are repressed and grow dull, and bring less evil to those that stand by. Which very thing I more diligently observe, when I go to assist those that are sick of a contagious disease, so that when I talk with them I am always turned away, never standing between the Chimney and he that keepeth his bed. This breathing and flowing out, although it doth not present itself to our eyes, and less declared to our seeing sense, yet it bears itself into our nostrils, ears, brain, vocal artery, and the strings of the lungs. So I have observed some with such a stinking damp and strong smelling breath, that unless you stand farther off they would strike every one that they meet, with the contagion of their breath, and kill them. But every one may perceive how largely the breath of living creatures may stretch itself, how far a contagious disease may extend itself, especially in the Winter season. But because of the thickness and grossness of the Air, the breath smoking out of the most inward bowels by a certain retiring as we see the flowing and ebbing of the Ocean to break forth and dilate itself all abroad: which although it be not plainly perceived in Summer days, and is less presented to the eyes, yet thou dost perceive it, either by smell, or dost apprehend the hidden poison in thy inmost bowels. And as these very things work destruction to the body, and bring in deadly poison, so sweet smells and fragrant herbs do stir up the spirits, and do cherish and recreate the heart itself the fountain of life. Which even any one of a dull Judgement can perceive, when he seethe the strength weakened by swooning, and fast a sleep by the defect of the mind, to be restored and stirred up by sweet smells. But these mean things being let alone afterwards by the assistance of the most high God, I will relate more secret things. For which if I shall seem to any one to have wholly searched out the secrets of nature, and the uses under weak and very unconstant reasons, and a very small proportion of judgement, and with no trimmed sentences, to have furnished nature with no store; I would desire him to be persuaded, that I rather afford and demonstrate matter of writing to the learned, then take it up before hand. But I have attempted, and undertaken to handle those things, not with so great hope, and confidence of accomplishing it, as desire and will to try it, and also that I might the better deserve of my Advocate, and that I might more oblige my Citizens by this service. But after Plato, Persius doth stir up to attempt things of this kind, and doth desire that this should be paid to our Country and Citizens as a due benevolence. For so he doth prick us up to the consideration of things, to the study of virtue, to search out those things which are profitable to men.  
O wretched men, ye ought to learn and show  
The cause of things, and what we are to known,  
Or to what end we're made on earth to live,  
What order, or what bounds doth nature give  
To gentle-sliding Rivers, and what measure,  
Of silver, or what's lawful to wish for pleasure,  
What good doth money afford, how much we own,  
Unto our Country, and what we should bestow  
On neighbours, what direction God doth give,  
To thee, how thou in humane things dost live.  
Therefore I will try, what I can perform, or wherein I can go forward; if I do not proceed in every thing exactly, I may beg pardon for my fault; and so much the more justly, because the argument of the appointed Work is so great, and doth stretch itself forth so unmeasurably, so that it requires infinite labour, and no mean Wit to accomplish every thing exactly, 
The chief City of Laconia in Peloponnesus.  and adorn that * Sparta for its honour and amplitude. Which if Horace in a homely, and very easy argument,  
Doth pardon faults, which want of care doth cause, Or are neglected by humane Nature's Laws:  
By how much the more is it convenient to wink at and keep silent most things in so great difficulties, and not to cut every thing (as 'tis said) to the quick. For it can scarcely be expressed, how great weariness is to be born patiently by Physicians, what labours are to be undergone, what troubles, complaints, and bewailing speeches, are to be endured at home and abroad, when they follow their own affairs, and diligently employ their assistance to their Citizens: when all their study and industry doth consist in action, their no less troublesome than gainful practice doth suffer no liberty, no time to take breathe; so that when they meditate on those things that were dispatched in borrowed hours, (that is) in convenient service, they are scarce at leisure to write them, much less to make them perfect. Which when it daily happeneth true, and these kind of occupations do continually environ me at home and abroad, all things scarcely, and very hardly, could be perfected according to my mind; but when the consideration of Nature did only delight me, neither a more acceptable Argument could be thought upon, it seemed good to me, to write of its Miracles more at large, and make all the Works of Nature more known.  
Wherefore after I had dedicated these four Books of the Miracles of Nature, to ERICUS King of Swedland, the most invincible token of this New Year, I do purpose to add Two of the same Argument in short, whereby the most Serene King having brought to an end, and quieted the War, (which he undertook by Sea and Land against some conspiring Enemies, by most excellent virtue, and the greatness and courage of an high and invincible Mind,) might be refreshed more abundantly by the Contemplation of Nature and Things. Having required this of William Simonds a Printer of Antwerp, that he would bring these honourable and notable examples into the favour of the King's Court, and of the desirous Reader; which when he promised to accomplish, and very truly performed by the industry of Christopher Plantin, I think to finish the rest suddenly, if it be so that no hindrance happen, and our Heavenly Father grant constant and durable health; For I hope it will be so, that some new thing will come forth at the next Frankford Mart, whereby at length the studious Reader may delight himself. For News and Delight is the encouragement and allurement of Reading and Learning, especially where the thing is declared very evidently, and with convenient words, and serious things are mixed with merry, and profitable with sweet and pleasant; which very thing I have studied to perform, according to my power, by that moderation of practice, that I may no where digress from comeliness, no where pass beyond the limits of honesty.   

An Index of all the Chapters contained in this BOOK.  

The Contents of the Chapters contained in the First Book.  
Chap. 1. OF Nature, God's Instrument. Page 1  
Chap. 2. Man's Worth and Excellen Page 6  
Chap. 3. It is most natural to procreate one like himself, and men ought to use it reverently as a divine gift, and Ordinance of God. Page 8  
Chap. 4. Of the likeness of Parents and Children; whence it is that outward accidents are communicated to the Children, and the Mother's Imagination is the cause of the production of many Forms. Page 10  
Chap. 5. Of the strange longing of Women with child, and their insatiable desire of things; And if they cannot get them, they are in danger of life. Page 16  
Chap. 6. That a Woman doth afford seed, and is a Companion in the whole Generation, Page 18  
Chap. 7. Whence grows the Sex and Kind; that is, whether of the two, Man or Woman, is the cause of a male or female Child, Page 20  
Chap. 8. Of Prodigious and Monstrous Births, and by the way what is the meaning of the Proverb, Those that are born in the fourth Moon. Page 22  
Chap. 9 By what means he that will, may get a Boy or a Girl; and by the by, whence Hermaphrodites are bred, and people of both Sexes. Page 25  
Chap. 10. Whether the Child be nourished with the menstrual excrement, and whether Maids may conceive before they have their Terms. Page 29  
Chap. 11. The Soul comes not from the Parent's Seed, but is infused by God, and can neither die nor corrupt: What day of Child bearing it is infused. Page 32  
Chap. 12. The Soul though it be incorporeal, not made of matter, or Elements, yet is it subject to passions and perturbations, and such affections as redound upon the Body. Page 36  
Chap. 13. That the Souls of Men are not equal in all things, nor of the same condition and dignity, but one is better than another. Page 42  
Chap. 14. Of the immortality of the Soul, and certainty of the Resurrection; Also how that may be done; Lastly how much our minds are raised toward God from so great a benefit, and what great confidence we may have when we die, that we shall be saved. Page 47  
Chap. 15. Whether there be a reasonable Soul infused into monstrous births, and to abortives, and whether they shall rise again to life; And, by the way, from whence Monsters proceed? Page 57  
Chap. 16. The humours and food do change the habit of the body, and state of the mind apparently; And hence arise the affections, and stings of conscience: And, by the by, what Melancholy can do, and how it may be cured. Page 59  
Chap. 17. Herbs are subject to change, and will lose their forces and form, unless they be dressed continually. Page 67  
Chap. 18. How manifold difference and variety there is in the nature of grounds, Page 79  
Chap. 19 Clusters of Grapes augment, but grow not ripe by the Moon beams. Page 81  
Chap. 20. Why Hesiod dislikes soiling? Page 81  
Chap. 21. How Weasels and other Creatures that hurt Corn may be driven away, or killed. Page 82  
Chap. 22. The cunningness of Worms in Man's body, and what it portends, when they come forth by the Mouth and Nostrils, Page 83   

The Contents of the Chapters contained in the Second Book.  
Chap. 1. THat humours and not bad Angel's cause diseases, yet the aereal spirits do mix themselves therewith, and increase the diseases, by adding fire unto them. Page 86  
Chap. 2. Melancholic; Med, and Frenzy people, and such as are furious from other causes; will sometimes speak strange Tongues they never learned, and yet not be possessed with the Devil. Page 91  
Chap. 3. Of the Epilepsie violence; which disease the common people both now and formerly ascribe to certain Saints; lastly, how it may be cured. And by the way, that such are not to be buried presently, that die of the Falling-sickness, Lethargy, or Apoplex. Page 93  
Chap. 4. Whence comes it that diseases are long and Chronical, and will not easily be cured: Whence come Fevers to revive again, and to be with intermission and truce for a time; which all men ought to know, that they may not easily fall into a disease; or being fallen, may soon cure it. Page 97  
Chap. 5. Of those that come forth of their Beds, and walk in their sleep, and go over tops of Towers, and roofs of houses, and do many things in their sleep, which men that are awake can hardly do by the greatest cage and industry. Page 99  
Chap. 6. Of those that are drowned, men's bodies will float on their backs, and women's will float on their faces; and if their lungs be taken forth, they will not swim, Page 102  
Chap. 7. The bodies of those that are drowned when they swim up and come to be seen; as of those that are murdered, when their friends are present, or the murderers, they bleed at the nose, and other parts of their body. Page 102  
Chap. 8. Of the Helmets of Children newly born, or of the thin and soft cawl, wherewith the face is covered as with a vizard, or covering, when they come first into the world. Page 105  
Chap. 9 Why in Holland they say, that such as have unconstant and weak brains, have been conversant amongst beans. Page 106  
Chap. 10. Every strong filthy smell is not hurtful to man: For some of these will discuss contagions, and resist corrupt diseases. By the way, whence came the Proverb, that horns are burnt there. Page 108  
Chap. 11. The excellency of the finger of the Left hand that is next the little finger which is last of all troubled with the Gout, and when that comes to be affected with it, death is not far off. By the way, wherefore it deserves to wear a Gold Ring better than the rest. Page 109  
Chap. 12. Some things will not burn, but are invincible in the midst of flames; and how that comes to pass. Page 110  
Chap. 13. The native heat of Man is fostered and increaseth, by the heat of other Creatures, but especially by the heat of children, if they be laid to that part of the body that is weak. For this fomentation doth not only help concoction, but easeth all joint pains; but amongst whelps which do it most effectually. Page 112  
Chap. 14. Why the French-Pox is more gentle now than it was formerly, and rageth not so much, and into what disease it degenerates. Page 113  
Chap. 15. How it is that Men dying, though they have their mind and understanding firm, yet they make a hoarse noise, and a sound that returns back, which the Low Dutch vulgarly call Den rotel. Page 114  
Chap. 16. The death of man, and destruction of things that are, is against Nature; and is very improperly, called natural. Yet the mind must be resolved not to fear death; though, not without cause, all men are afraid of it. Page 115  
Chap. 17. The Inconveniencies of Tippling and drunkenness, and what things will resist and cure it. Page 116  
Chap. 18. Intemperance of drink is worse than of meat. Page 118  
Chap. 19 Wine makes a man drunk otherwise than Beer or Ale doth. Page 119  
Chap. 20. Men that are tall and gross bodied, are sometimes not so long-lived as those that are slender, and cannot so stoutly struggle with diseases. But commonly little men will drink more wine, than gross men, and will be longer before they be drunk. Page 120  
Chap. 21. They that eat a moderate breakfast in the morning, will eat more freely at dinner; and if they drink much wine it will offend them less. By the way, whether it be wholesome to eat much bread. Page 121  
Chap. 22. A Nutmeg and a Coral-stone, carried about a man, will grow the better; but about a woman the worse. Page 123  
Chap. 23. For the most part such are barren and unfruitful, whose seed runs from them of its own accord, and they pollute themselves, and how that comes to pass, Page 124  
Chap. 24. When men are sick they grow tall though they eat less, but they lose in breadth, Page 127  
Chap. 25. Whether it is best to open a Vein when one is fasting, or after meat; and whether it be lawful to sleep presently after blood-letting. Page 129  
Chap. 26. Physiognomy, that is, the reason how to look into the Nature and manners of men, and with which by the marks and signs of the body we may judge of the motion and propension of the mind, is not to be disliked. Moreover, I shall prove by Testimony of Scripture what is most convenient to be observed hereby. Page 130  
Chap. 27. Whether it be more wholesome to sleep with open mouth, or with the mouth and lips shut close. Page 132  
Chap. 28. That the curses of Parents, and the ill wishes that they wish against their Children, and ban them withal, do sometimes take effect and fall out so; and their good wishes whereby they desire all good to happen to them, are a means to make them prosper, and to obtain what their Parents desired might happen to them. Page 133  
Chap. 29. How comes it, that according to the common Proverb, scarce any man returns better from his long travels, or from a long disease, and to lead a better life afterwards. Page 134  
Chap. 30. Stones or Jewels dug forth of the Earth, or taken out of the Sea, or out of the bodies of living Creatures, what virtue they have, and by what means they perform their operations. Page 138  
Chap. 31. Of the events of dreams, and how far they ought to be observed, and believed, Page 140  
Chap. 32. Of the Climacterick or gradual year, namely the 7. and 9 in which years the bodies of men suffer manifest changes; and of old Men especially, 63. is the most dangerous. Likewise of the reason of Critical days, that is, of the judgements of diseases, whereby Physicians undoubtedly foreshow whether the sick will live or die. Page 142  
Chap. 33. How a Looking-glass represents objects, and what good the polished smoothness, of a Looking-glass, can do to Students and such tyre their eyes in reading, and how it may restore a dull sight. Page 144  
Chap. 34. What force and virtue Aquavitae hath, or the spirit of Wine distilled, and who may safely drink it: by the way, some admirable effects of this made-wine, are set down. Page 146  
Chap. 35. The prodigious force of Quicksilver, and the nature of it: the Dutchmen call it so from its quick motion. Page 148  
Chap. 36. How, when we want Salt, may flesh and other meats be preserved from corruption. By the way, Of the wonderful force of Salt and Vinegar. Page 150  
Chap. 27. Pale Women are more lascivious than such as are of a ruddy complexion, and lean Women than fat, and do more lust after men. Page 152  
Chap. 38. Whether a man should drink greedily and plentifully, or by little and little, and sparingly at several times, when he is thirsty, or is sat at Table. Page 153  
Chap. 39 All such things as hastily come to maturity, or rise to their full length, do the sooner fail, and cannot last long: as we see it in children, and some kind of plants, Page 155  
Chap. 40. Sometimes our meats are hurt, and contract a venomous quality, by the sitting of some venomous creatures upon them; Likewise in men's bodies from filth abounding in them, some things are bred, as Frogs, Toads, Mice, Rats, Bats; and an example of this is set down. Page 156  
Chap. 41. The force and Nature of the Sun and Moon in causing and raising tempests: And next to that, what change may be made in the Bodies, Minds and Spirits of men, by the outward Air. By the way, whence proceeds the ebbing and flowing of the Sea, that is interchangeably twice in the space of a natural day, Page 158  
Chap. 42. Of the force and nature of Lettuce, and whom it is good or ill for. Page 163  
Chap. 43. Of Patience commonly called; or, the great Dock. Page 164  
Chap. 44. Of the operation of Man's spittle, Page 164  
Chap. 45. Of the use of Milk, Beesting, & Cream. The dutch call the first Be'st, the latter Room: also what will keep these from cloddering in the Stomach. Page 166  
Chap. 46. Why Gouty people are Lascivious and Prone to venery, and as many as lie on their backs, and on hard beds, Page 166  
Chap. 47. Whether the Smallpox and Measils may be cured with red Wine, or with Milk, that women use to administer, when such Pushes show themselves, Page 168  
Chap. 48. Wine is spoiled by Thunder and Lightning, and so is Ale and Beer, and how this may be hindered, and the force of them restored. Page 168  
Chap. 49. Predictions of Tempests by the touch of Sea-water, and what Winter Thunders fore-shew. Page 170  
Chap. 50. Children are delighted with beautiful things, and cannot away with the sight of old wrinkled women, and therefore they are not to be put to lie with old women in their beds, and much less to lie at their feet in the bed. Page 171  
Chap. 51. How it comes to pass, that children, women with child, Priests, and such as lead a solitary and sedentary life, are of all people first infected with popular diseases, and with the Plague. Page 171  
Chap. 52 Divers documents of Nature, and a fit conjunction of several matters, which because I purposed to handle them with a convenient brevity; I have bound them up together in one bundle. Page 172   

The Contents of the Chapters contained in the Third Book.  
Chap. 1. HOw children are forced to endure the reproaches and disgraces of their Parents; and the faults and wicked actions of their Progenitors, are so far imputed unto these, that by reason of them, they lose their reputation or substance, and goods of fortune, or sustain some damages in their bodies or minds. Page 180  
Chap. 2. Wherefore when men grow well after a disease, do their genital parts swell, and they naturally desire copulation: and of this matter here is a safe admonition, and wholesome counsel set down. Page 184  
Chap. 3. Of the effect of the Air, and gentle blasts, and of the names of the winds, with their forces and natures to cause diseases, and to stir the humours, which being agitated sometimes move the mind and molest it. Page 187  
Chap. 4. Of the Mariners Compass, which Plautus calls Versoria, by observation whereof Mariners sail to Sea; and by what virtue, and for what reason, it always points to the North. Page 198  
Chap. 5. What it is makes Dogs mad, and at what time of the year chief, and what are the best remedies to cure them. Page 201  
Chap. 6. Of the Nature, and force of Gold, and what effect it hath, if it be at any time used for the health and defence of Man's Body, Page 205  
Chap. 7. Of the Meazels of Hogs, and other diseases of this Creature, that are next kin to the Leprosy, and are commonly called Orighans'; or contagions from the unwholesome and sickly habit of the body. And how this disease may be cured in Men. Page 207  
Chap. 8. Wherefore do the Low-Dutch, when they have had a tumbling and unquiet night that likes them not, say they have had Saint John Baptist's night, Page 211  
Chap. 9 Of a singular new way how to make Salt, and of the Nature, Effects, Force, Use, and differences of it. By the way, a consideration of some herbs growing by the Sea, that are full of Salt juice, and out of which Salt is made. Page 213   

The Contents of the Chapters contained in the Fourth Book.  
Chap. 1. OF the force and effect of the Moon, by whose motion the Sea is driven, and what useth to happen to men that are dying, or desperately sick, when they are in their agony, and are beginning to die, by the flowing and ebbing of the Sea, and motion of the Moon; whose forces, such as live near the Sea, perceive more effectually than other men. Page 221  
Chap. 2. Of the Islands in Zealand, and of the nature of people there, and their Conditions, Manners, Original; and what great benefits the land of this fruitful Country affords to strangers, in a short and clear description: wherein, by the way, the memory of things done is rubbed up, and many natural causes are explained. Page 225  
Chap. 3. How comes it that such as are old Men, or far in years, do beget Children not so strong, and ofttimes such as are froward, and of a sad and sour Countenance, and such as are seldom merry? Page 229  
Chap. 4. How comes it that the Bay-Tree, which some say will not grow in Zealand, grows no where more beautifully than in this place? and what you must do to make it endure the Winter frost and cold. Page 242  
Chap. 5. Of a neutral body, that is, one that can be said neither sound nor sick, but is of a tottering and doubtful condition, floating between both. Page 243  
Chap. 6. Of the reason of seeing, and quickness of the eyes, and why some will see clearly things a great way off, and yet are blind close by; others will see the smallest things near them exactly, but things afar off, though they be high mountains, they cannot discern easily; and why commonly the right eye is duller than the left, and sees not so clear. By the way, concerning the colours of the eyes, and many other things, which are arguments of the mind: also some remedies for a dull eye. Page 247  
Chap. 7. A reason why some Men are born without some parts, or are maimed; others have two bodies, or some superfluous parts that are useless. Page 253  
Chap. 8. Whether people in Fevers should change their shirts, or waste-coats, or sheets; and whether it be convenient so soon as a man is recovered of a disease to shave his beard, and cut his hair: also in what diseases it is good to wash one's feet. Page 255  
Chap. 9 That by a wonderful force of nature, and incredible efficacy, several herbs are appointed for several parts of the body, to help them, and they do severally help several parts by their imbred qualities and quanities. Page 259  
Chap. 10. That Planets are of both sexes, and that some are affected with one thing, some with another. Page 262  
Chap. 11. That Lampreys which the Hollanders commonly call Pricken, if they be dried in a Chimney, they will burn like Torches and Links, if they be lighted. Page 265  
Chap. 12. Of an Egg laid by a Cock, and at what age he useth to lay it, than what is bred out of it; also concerning the Cock-stone, and the Jewel Aelites. Page 266  
Chap. 13. Of the nature, condition, and manners of Women; and why that sex being angry is more violent than men are, and will scold more outrageously, and is overborne by many other affections and passions; and, by the way, what is the meaning of that saying of the wise Hebrew, The iniquity of a man is better than a woman that doth well. Page 272  
Chap. 14. Wherefore an Egg at both ends, whereby, at the long and narrower end it will stand (like the Pole-artick and antarctic) cannot be broken between your fingers, or both hands closed together, although you press it: and wherefore steeped in sharp Vinegar, it will grow soft like a tractable and soft membrane; lastly, why the same Egg steeped in Aquavitae, that is, in spirits of Wine, it will be consumed like Iron by Aquafortis. Page 278  
Chap. 15. The Moon by a wonderful force of Nature, every Month, otherwise than the rest of the Stars do, searcheth all the sound parts of Man's body secretly, and undiscovered, but the sick parts manifestly, and not without sense or pain, and stays in them sometimes two, sometimes three days. By the way, whether a Vein may safely be opened in that part that the Planet governs at that time. Page 279  
Chap. 16. The counsel wherewith I use to gratify young men, that they may have Beards betimes, and that a comely Down may grow upon their chins: By the way, a fit comparison of Grass and Corn, with the Hair and Locks of Man. Page 282  
Chap. 17. How and for what reason, preserving Physic ought to be given in the time of the Plague and contagious diseases: and what things are best for their force, and virtues for this. Page 283  
Chap. 18. To what we ought to ascribe, amongst such multitudes of men, the great dissimilitude of form, and the manifold difference that is between man and man in their faces, countenances, eyes, and other parts, so that sometimes Brothers and Sisters are not one like the other. Page 285  
Chap. 19 Many kinds of Animals, Fishes, Birds, Infects are bred without Seed, as also Plants: and many Animals, and small Birds, by an unusual way, without the copulation of Male and Female, do conceive. Page 287  
Chap. 20. The hand or other parts of the body that are frozen, and grown stiff with cold and frost, how they may be thawed, and recover their former heat. Page 289  
Chap. 21. Whence arise and grow stings of Conscience in Man, and whether as passions and perturbations of the mind they are to be ascribed to the humours: or whether they consist in the mind and the will. Page 291  
Chap. 22. How many months doth a Woman go with Child; and which must be accounted a seasonable birth. By the way, of the framing of the body of Man, and in how many days or months the Child is made perfect, and comes to live. In which narration, all things are handled more accurately, because from hence bitter quarrels arise, not only betwixt married people, but others also that use unlawful copulation. Page 299  
Chap. 23. A profitable and pleasant Narration of the Procreation of Man, wherein is illustrated the other part of the Argument. Page 301  
Chap. 24. At what age Maids desire to be married, and are fit to conceive. Again, when women in years grow barren, and their courses ceasing, they cease to be longer fruitful. In which Narration, the condition of Man is examined also. Page 308  
Chap. 25. Who chief take diseases from others; And how it comes about, that Children grow well, when Physic is given to the Nurse. Page 310  
Chap. 26. Of the skin or feather covering of the Vulture, that is of great force in strengthening the Ventricle, and in getting of a stomach, something more effectual than Ginger, whose nature is here set down also, that every man hath not observed. Page 312   

A Table of all the Chapters contained in the Exhortation.  
Chap. 1. WE must chief lift up our Eyes and Minds to God by by Christ. Page 315  
Chap. 2. How great things, God, the Maker of all things, hath done for Man. Page 316  
Chap. 3. There is nothing more dear to God than Man; and all things were created for Man's use. Page 316  
Chap. 4. How great Man's thankfulness should be unto God. Page 317  
Chap. 5. What Baptism adds to Man, and what it minds him of. Page 318  
Chap. 6. Next unto God we must love our neighbours. Page 318  
Chap. 7. How great should be the piety of Children towards their Parents. Page 319  
Chap. 8. How every man ought to behave himself toward his Master. Page 319  
Chap. 9 To whom chief amongst men, must we give honour and reverence. Page 320  
Chap. 10. What good teaching doth for a man, and what kind of teaching it must be. Page 321  
Chap. 11. Whence we must fetch Integrity of manners, and the best Precepts of life. Page 323  
Chap. 12. What Authors are fit to be read to learn Eloquence of speech, and soundness of Judgement, and what Arts are principally to be learned. Page 325  
Chap. 13. A Censure upon the Heathen Writers, Page 325  
Chap. 14. The office of a Poet, and what helps he brings to studious youth, and to those that are of ripe years. Page 326  
Chap. 15. Of the use and profit of Histories. Page 327  
Chap. 16. Of Comedy. Page 328  
Chap. 17. Of the Art of Eloquent speaking, which is necessary for any man of what Language soever he be. Page 328  
Chap. 18. To what Sciences do the studies of Humanity make way for us. Page 329  
Chap. 19 We must stand fast to some certain kind of study. Page 330  
Chap. 20. What studies and employments are laboursome, and less profitable; what are hurtful and pernicious. Page 331  
Chap. 21. We must not less take care for our Minds than for our bodies. Page 332  
Chap. 22. How we must help the body, that it may subsist in perfect health. Page 333  
Chap. 23. Meats that God hath liberally and munisicently bestowed upon us, must be received with great gratitude and thankfulness. Page 335  
Chap. 24. How we must take care for Hospitality. Page 336  
Chap. 25. Of the care of our Families and private estates, and the administration thereof. Page 338  
Chap. 26. Moderation in sleeping and waking. Page 341  
Chap. 27. What profit or disprofit comes by fullness or emptiness; or when the belly is bound too much, or is too lose. Page 342  
Chap. 28. Students and Magistrates must often purge the passages of their Excrements. Page 343  
Chap. 29. Wholesome Precepts are no less proper for the mind, than they are for the body. Page 344  
Chap. 30. We must take care of our credit and reputation. Page 346  
Chap. 31. It is commendable to pacify dissensions. Page 349  
Chap. 32. Let no man grow insolent by prosperity, nor be dejected by adversity, but let every man support himself by God's providence. Page 351  
Chap. 33. We must avoid curiosity. Page 351  
Chap. 34. We must use moderation in our garments. Page 352  
Chap. 35. Let no man despise the Lot which is designed for him. Page 353  
Chap. 36. We must avoid the company and familiarity of wicked men. Page 356  
Chap. 37. We must bridle our Tongues, not only from obscene words, but also from idle speeches. Page 357  
Chap. 38. Hypocrisy and dissimulation in words, and in any action of a man's life, is odious and detestable. Page 359  
Chap. 39 Philautia, that is, a blind love of a man's self, must be laid aside, and an empty persuasion of knowledge. Page 359  
Chap. 40. We must make a choice and difference of our friends, and familiar companions. Page 362  
Chap. 41. Do not rashly become surety for any man. Page 363  
Chap. 42. Flatterers, which the Dutch commonly call Pluymstrijckers, must be avoided. Page 363  
Chap. 43. Some commodious Precepts to teach a Man how to live well and happily. Page 364  
Chap. 44. Of Exercise wherewith the forces wearied are restored, both of the Mind and of the Body. Page 365  
Chap. 45. In all business we must call Reason into Counsel. Page 371  
Chap. 46. Do nothing which you doubt of. Page 372  
Chap. 47. The rewards of Virtue and Vice. Page 372  
Chap. 48. We must take the beginnings of all our actions from God. Page 373  
Chap. 49. The morning early is the best time to fit our minds, and to lift them up unto God. Page 374  
Chap. 50. When the day is ended, we must examine our mind, for an account of the actions we have done that day. Page 374  
Chap. 51. Let no man flatter himself in his faults, or extenuate his evil deeds. Page 375  
Chap. 52. We must refer unto God all the good that befalls us. Page 376  
Chap. 53. There must be consideration had in making choice of what course of life we are determined to lead. Page 377  
Chap. 54. Of lawful society in Matrimony. Page 378  
Chap. 55. All society which consists not within the bounds of Wedlock, is faulty and is not lawful Matrimony. Page 380  
Chap. 56. How it may be obtained, that death may not prove fearful to a Man that naturally fears it. Page 381  
Chap. 57 Concerning the amplitude, Majesty, and power of the name jesus, by which only we may resist all Magical Charms, and all deceits of the Devils are to be conquered, and all mischiefs or dangers that may happen to the Soul or body, Page 585  
Chap. 58. Whether herbs and precious stones have any force to drive away Devils, and to put to flight things hurtful. Page 390  
Chap. 59 Of the Majesty and Power of the Supreme Deity, and how various appellations the one Essence of God distinguished into three Persons, hath: by the contemplation whereof the mind of man receives comfort and tranquillity, and conceives the highest confidence in God. Page 393    


Laevinus Lemnius, a Physician of Zirizea, CONCERNING The Secret Miracles of Nature.  
The First Book.  

CHAP. I.  
Of Nature, God's Instrument.  
NAture, in which the prints of Divinity do shine forth apparently, is the beginning of every thing, whereby all things consist.  

What Nature is.  Nature is the Mind or Divine Reason, the Efficient of natural works, and the preserver of things that be. Which power can be ascribed to none else but God, and to Christ who is inseparably united with him. For, He is the brightness of his Father's Glory, 
Heb. 1. John 1. God contains in himself the cause of all things.  and the express Image of his substance; and he is the Maker of Nature, and of all the Universe; and at his beck, without any matter, he created all things, and in him is the life and vigour of things created, and from him is there a living quality infused into all things; That is, by him every thing subsists in its natural force, 
Colos. 1. Nature is neither feeble nor idle.  by an inset faculty propagates and maintains itself: there is nothing in so great an Universe that is barren or idle, nothing was made rashly, or by chance, or in vain. Every Plant hath its imbred virtue; there is given to every living creature it's own disposition, and natural inclination. In a word, whatsoever is contained within the compass of the world and of the Heavens, is endued with an imbred force for its peculiar operations, and all things are disposed in their places and times, and by an admirable viciscitude, they all perform their offices and courses. Wherefore when God the Efficient and Moderator of so great a gift, had viewed all things that he had made in six days, they seemed to him exceeding good: That is, 
Gen. 1.  so wrought as art could require, as the order and series of things could demand, that all things might serve for use, and tend to that end they were ordained. Whereof Aristotle seems to speak wisely in these very words: 
De part. Ani. l. 1. c. 5.  There is nothing in Nature so small or contemptible, that may not make men in some things to wonder at it. And what men report that Hieraclitus Tarentinus said, when he turned aside into a Baker's house; Enter, here are the Gods also; the same must we suppose of Nature's works. For in the smallest works of Nature the Deity shines forth, and all things are good and beautiful. For this is an adjunct to the works of Nature, that nothing is done rashly or by chance, but for a certain end. And as when we talk of Houses magnificently built, we speak not of the Lime, or of Bricks, or Wood, and the other materials, but of the form and shape, and structure of the Edifices, and for what purpose they were built; 
An Example from Buildings.  so he that searcheth into the works of Nature, he discourseth not of the matter, but of the form and of the whole substance, and finally the use and profit. So the body was made for the Soul, but the limbs for the offices they are to perform conveniently, and to fulfil their functions.  

For what use & End Man was Created.  But Man was brought upon the stage of this world for God's cause, who ought to take pleasure in him, and acknowledge his bounty, may repose himself in God, trust in him, and rest upon him. In therefore so great multitude and variety of Things existing, we must not only admire the force of Nature and Efficience, but his Majesty and Immensity from whom all things are produced and do proceed, and by whose bounty the works of Nature subsist, and are kept from corruption. Which consideration doth somewhat raise our minds, otherwise too much fastened to the ground, and brings us to know and acknowledge God. 
Nature's force must be referred to God. Rom. 1. Tusc. 1.  For though God be invisible, yet by the things created, as St. Paul testifieth, and from the world so wonderfully created, and so wisely governed, he may be both perceived and understood. And, as Cicero saith, By the memory of things, subtlety of Invention, and quickness of motion, and by the exceeding beauty of Virtue we know the force of the Mind, though we cannot see it with our eyes; so we perceive God, and that eternal Mind clearly by the works he hath made, 
How God is known to Man.  and effectually do we apprehend his force and influence; for his virtue is diffused through all things, 
Act. 17.  and gives heat, spirit and life to all things. St. Paul preached learnedly at Athens of this matter, from the sentences of Aratus, which Lucan expressed elegantly, lib. 9  
We all are held in God, and though no noise  
Be heard we do his will, he needs no voice.  
God is in Sea and Land and Air and Sky,  
What would we more, all is the Deity.  
What ere we see, or where so ere we go,  
We must see God whether we will or no.  
Who then would not love him, whose forces he manifestly perceives, with whose benefits he is abundantly replenished?  
If we do most justly honour and admire Emperors and Princes, and we esteem them highly, and present them with great presents, 
A similitude from the works of Emperors.  because they do govern those Kingdoms they got without blood in great equity, because they have Magistrates unblameable, who in executing their offices and public charges, take great care and pains, whereby they may hold all men in their duties, and all things may be kept peaceably, and the Commonwealth not rend by any Civil broils or seditions; how much more ought we to admire and adore God, who without any care or business, or pains, Governs so vast and large an Empire of the World by his will? 
Of the world.  To this belongs that of Apuleius, a man that was far from our Religion, but he drew it from the Hebrew Fountains; 
A Simile from many offices.  That which the Pilot and Steer-man is in a Galley, a Coachman in his Coach, the Choragus in acting Comedies, the Precentor in Dances, the master of Games at all Games, a Consul amongst Citizens, a Captain in an Army, a Companion in undertaking or repelling dangers; that, is God, in the world: but that it seems to be a toilsome thing, and full of innumerable cares, to be the chief in any office; but the care of his Empire is neither troublesome nor burdensome unto God. 
All nature's works must be referred to God.  Yet I would not have Physicians my adversaries, or that Philosophers should be offended, that in asserting the dignity of Nature, I refer her to the Fountain, and her first original, for by this means all things are reduced to their first being, and to the Archetype of all Nature. And though the word Nature be of large extent, and every man at his pleasure may invent secundary definitions; yet they are all reduced to one: So, by the Physicians,  
Nature is the imbred and inset quality in things.  
Nature is the mixture and temper of the four Elements.  
Nature is the force and propension of every one's mind.  
Nature with Philosophers is the beginning of motion and rest.  
Nature is that which gives the form to every thing with its specifical difference.  

The proper definition of Nature.  Nature is the force and efficient cause, and the conserving imbred cause of the whole World, and the parts thereof; Nature (to speak more nearly) is the order and serious of God's works which obeys his power, his words and commands, and borrows forces from him: The principal cause and original of all these descriptions, and as many as learned men may invent, proceeds from that eternal mind, as from a most plentiful Fountain. It behoves all men to know this, and much concerns them to observe, and to fasten it well in their minds, that so the chief Workmaster may be better known to us all, and his majesty and immensity may be seen by us. For the sight of things and contemplation of nature will draw brutish men that are far from the knowledge of God into a very great admiration of his divinity, 
Contemplation of Nature raiseth men's minds to God.  if they have any spark of sound understanding. For the nature of things which is vast and diffused all over, far and near, when it doth every where present itself to our eye and mind, it doth wonderfully affect a man, and directs him into an exceeding great love and adoration of the maker of it. For if a man would mind and consider seriously what beauty and comeliness there is of things created proceeding one from the other, and how artificially, and skilfully, all things are made and builded, and shall see that all things were created for the necessary uses, 
All was created for man's use.  and pleasure, and commodity of man, who would not be affected with them, or not honour and adore their maker, who would have all things be only for man's sake, and to continue in a perpetual order and series; not without admirable succession in their propagation? The excellency of nature made these things; As besides others, that Antony, he (that by reason of those fierce laws of proscription against Christians, and rage of persecution, which in all ages increaseth, and grows new in fierceness, He went into the wilderness, and dwelled in solitary, vast, inaccessible deserts, where Tyrants could not pursue him) who delighted himself only in the contemplation of Nature, and natural things. That when one asked him (for he was courteous to all, and would refuse to answer none, as some testy people do) wherefore he had so few, and almost no books: He is said to have answered; that the spectacles of this world did so much satisfy his mind and refresh him, that they afforded him such documents and precepts how to lead his life, that they were in the place of many books, and he did not much stand in need of them, sometimes the most pleasant reading of Books will glut a man, that the mind grows weary with tediousness of reading; 
Proverb. c. ult.  but the contemplation of nature brings such ●riety of delights and pleasures, that there ariseth from thence no loathing or tediousness. Curious Writers will adorn their books and Commentaries with the Colours and paintings of Rhetoric's and gallant words: But Nature the Instrument and Minister of the greatest Workmaster, which is effectual and opposite to work any thing, doth feed and refresh our minds and eyes, not with any borrowed, but with natural variety. For who is able to express or unsold the cunning of Nature, her work and industry, and the species of Plants, Flowers, Animals, Creeping things, Fishes, Birds, and all their conditions, forces and effects? What Artificer or Workmaster though he be excellent, can by imitating, attain to those forms and shapes which are every where evident, and men behold every moment? Art imitates Nature, and the industry of man can draw and carve to the life: So Conrade Gesner, a man of hidden learning, and unwearied pains, took so much care in writing the History of all living Creatures, 
The praise of Conrade Gesner.  and things that breathe, to whom I give the Garland before all others: So many more in their descriptions of Plants, and expressing their forms, have deserved very well; But as all this is plausible and popular, and to imitate Nature is praise worthy, so it doth represent all living creatures in dumb shows without life, taft, savour or smell, and void of all virtue. For the inanimate nature of things, is not silent or without a tongue, but lively, cheerful, upright, that will set forth itself, and sweetly allure the senses, so that it will much move him that contemplates of it, it will teach him many things, and will draw him on with her invitations, so that the beholder will never be idle, or rest in that alone, but will from hence elevate his mind to him, by whose force all these things stand and consist. So that in the things we plainly see, we must not only look upon the Excellent workmanship of Nature that is to be imitated, 
The Nature of things brings us to God.  but we must behold the Majesty, Amplitude, Glory, Splendour, Magnificence of God, and the good will of a most bountiful Father unto Mankind. The Elements, Heavens, rising and setting of the Stars, changes of day and night, 
What we are taught by the viciscitude of things.  the four parts of the years that comprehend the two Equinoxes, in Spring and Autumn; and the two Solstices in Summer and Winter, by the revolution whereof plants fade and fail, and at their times come forth and revive again, as they show and point at many things, so they show the resurrection from death to life, whereby bodies in their appointed time shall be perfectly restored to life again.  
David, that most admired the works of God, did wonderfully extol this admirable face of Nature, and ascribes it, as we ought, to the Workmaster, and he doth with exceeding praises adorn his works that are seen both in Heaven above, and in the Earth beneath, and follows them with just commendations; so that by his intent and fixed contemplation of them, he was compelled to cry out, 
Psal. 103.  How wonderful are thy Works, O Lord! thou hast made all things in wisdom, the Earth is filled with the plenty thereof. This consideration of Nature seemed profitable to the very Heathens, and pleasant to their minds, who had a very small knowledge of Divine things: 
L. 4.  so Tully in Academicis: I think not fit, that natural questions are ever to be banished; for it is the very food of our Souls and Mind to contemplate the works of Nature: for we are made more attentive, and we despise transitory fading things, fastening our minds on heavenly things. The very searching out of things begets delight, and the mind is filled and affected with great delight. 
Tuscul. 5.  But whatsoever Nature hath produced, not only of living creatures, but of plants that grow on the Earth, is the most perfect in its own kind. Whereof some are very low, and grow not high above ground; some rise very high, others are always green; others again in winter are spoilt of their beautiful leaves, 
Diversity of Plants.  but with the Spring's heat they bud forth again, and grow into branches. Nor is there any thing that hath not such an imbred property of reviving, but that from the seed swelling forth it will produce flowers or fruit or berries, and will bring them to perfect maturity by the Sun's heat, and endow them with some healthful effect. Also in Animals who want reason, yet have sense, 
Living creatures led by Instinct of Nature.  the force and Inclination of Nature may be perceived, for some are water Creatures that can swim, some are Birds to fly in the open Air, some creep, others go; some wander alone, others fly in flocks, as the Stairs do, Linnets, Chafinches, Sparrows, Pigeons; some are by nature fierce & sauge, others are gentle and tame, as all kinds hens and birds fed up at house. 
Psal. 8. Heb. 1.  But Man to whom all these things are made subject, hath obtained something far beyond them; for beside his gift of speaking, he hath reason, a Mind and soul partaking of a heavenly and a divine nature. For the mind of Man was taken out of the divine Mind, and can be compared to nothing but God, nor referred to any natural being. Wherefore Man must strive to come as near to his Maker as he can, and to make himself like unto him. For since God hath exposed all other living Creatures to feed and eat downward; he hath made Man only with his Countenance upwards from the ground to behold the Heavens, the house of his habitation, both with his Mind and Eye; whereof we shall treat more at large in the following Chapter.   

CHAP. II.  
Man's Worth and Excellency.  

Man God's chief workmanship.  WHen as our most great and good God is to be highly admired in the things created that are obvious unto us in every place, and are beheld both with our minds and eyes, yet chief his Wisdom appears in Man. For nothing in the world though it be comely and excellently made, can be compared with the Excellency of Man; so that from Man God would have the valuation of his own Excellence to be made, and that mortals should thus have a character of his Divinity: That is, he would have us all brought to know and adore him the great Workmaster, by the contemplation of men's own Minds, and knowledge of themselves. For nothing more clearly represents God than the mind of Man. Whereby man was made like unto God's Image and similitude. 
Man's mind is the Image of God.  For Man is the most express representation of God: wherefore by reason of his outward and inward beauty, and  Endowments, he well deserved to be called, A little World; because that God the most bountiful Father, and Maker of all things, did abundantly pour forth into Man all their virtues; for, for his sake all things were brought to light, and all things obey his use, and are set forth for that end. 
Psal. 8.  The Kingly Psalmist confesseth the same, and, uttering arguments of a grateful mind, Thou hast made him (saith he) but little lower than the Angels, and as it were a God thou hast clothed him with glory and honour, and hast set him over the works of thy hands. He obtained this prerogative even from the beginning of the world, 
Man is Ruler of the world.  so that all things when they flourish, and are in being, do dutifully obey and serve man's use. So Genesis the first, God confirmed the Principality and chief Government of all the rest unto Man: Be fruitful, and increase, fill the earth and subdue it, and rule over all; Fishes in the waters, Birds in the Air, and all beasts that move upon the face of the Earth. But of that divine mind in man, whereby he comes next unto God, and of the internal gifts of his Mind, Reason, and Understanding, whereby he excels Beasts, other Writers have spoken at large, and because it belongs not to this place, I shall leave off to speak more of it.  

The comeliness of Man's body.  But I will mention a few things concerning his body, and what are of kin to that, and depend of it. For the excellent and beautiful form thereof is very fit and agreeable to the manners of his mind. The fashion of his body is tall, and lifted up towards Heaven, his countenance is high, and looks upward, the symmetry of all the parts, and of the whole, or the exact proportion of it, is much spread abroad by Heathens, and such as are far from our Religion. So that I cannot but wonder at the negligence of our Men; who either seek nothing at all, or else they do coldly and carelessly seek into themselves and the works of Nature; 
David the only admirer of Nature.  whereas David a Magnificent King, contemplating more closely and carefully the nature of man, began to be elevated, and to burn with the Love and admiration of so great a Workmaster: For thus he writes his praises, with such and such like Testimonials: I will praise thee, 
Psal. 138.  O Lord, because I am wonderfully made, thy works are wonderful, my soul searcheth and knoweth it right well; thou knewest all my bones when I was fashioned in the secret place, and when I was wonderfully form in my Mother's womb. Thy eyes beheld me being yet unmade, 
David's Exclamation upon his admiring of God.  and in thy bock were all my members written, which day by day were fashioned. Thy knowledge is wonderful unto me, whereby I was made, I cannot understand it. For when (saith he) I throughly search out myself, and when I diligently consider the structure of my body, the excellency of my Soul, and the force of my Mind, and I cannot by Reason and Judgement attain thereunto, I both adore thy Majesty, and embrace thy bounty.  
Now let us a little set that most comely form aside, and the other parts of the Body visible, and we will consider of the situation of the internal Bowels, the powers of the natural faculties, the nerves arising originally from the brain, the arterial pipes from the heart, and the propagation of the veins from the Liver, also the faculties and powers of the Soul, whereby she doth produce and perfect her functions.  

Three spirits in Man.  To these may be added that etherial spirit, that is the seat or natural heat, and the vehiculum thereof, which is divided into 3. divisions, and is distinguished by so many places; as the animal to the Brain, the vital to the Heart, and the natural to the Liver: This, being that it nourisheth and quickens the body by its natural heat and moisture, that are both instead of fuel, and affords forces to perform Action, 
What things uphold the Spirits?  therefore these three parts are carefully to be refreshed and restored with sleep, wine, nourishments, exercise. Yet these must be used moderately; for if they be immoderate or unseasonable, they may put a man from his right Mind, and bring him to many ill diseases and affects.  
Man's Mind is full of fiery vigour, 
Aenead. 6.  and  
His first beginning was not from the Land,  
But Heavenly; yet, if his body be  
Faulty, and earthly gross, dead limbs, not free  
From sad diseases, fears and pains and grief,  
Distempers and great cares do rule in chief.  
Then is this fiery spirit shut within  
The dark prison of's body—  

The Tyranny of the Passions.  Wherein the Poet comprehends the four Passions of the mind, which rising from Intemperance, do trouble the mind of man, and make it by many ways wonderfully unquiet. Lastly, let us direct our eyes to those things that give the species to all these; that is, let us examine the workmanship of forming and figuring the Child, which is such a one, and so great, that every one, though he be stranger in Physical business, is bound to stretch his wits sound to understand it. 
The consent of Soul and Body.  For it concerns every man to know and search out these things, because a man is conversant in himself, and may rest in the contemplation of himself. For since a man consists of Soul and Body, and the body is the Instrument of the soul whereby she doth her actions, who ought not to have care, and to observe both these parts? who would not wish that both might be preserved the best he could? since one cannot subsist without the other, and perform its office and functions without offence.  
For both do ask each others help we see, 
Horat. in Art. Poet.   
And by this means most friendly they agree.  
The body for a time is transitory and mortal; but since it is the vessel and receptacle of the Soul, and useth its Ministry, God hath also designed that for eternity; and by the mystery of the resurrection it shall be made partaker of the same gift, that is, of immortality, as it is the will of God.   

CHAP. III.  
It is most natural to procreate one like himself, and men ought to use it reverently as a divine gift, and Ordinance of God.  
WHen God had made the Heavens and this sublunary world, and framed them with so admirable wisdom and skill, that there was nothing wanting for necessary uses, commodity and pleasure: it seemed good to him to make One that might have the use of them, and that might delight in these things and enjoy them: Wherefore when all the ornaments of nature were complete and perfected, he brought man into the world, as into his own possession, and that he might not lead a disconsolate life, he gave a woman for an helper and companion, 
Marriage God's Ordinance.  and he put into them both force to love, and a greedy desire of procreating their like, having prepared for that purpose a swelling humour and spirit, and organical parts: and that the one should not be afraid or decline the society of the other: he added allurements and a desire of mutual Embracing, that when they did use procreation, they should be sweetly affected, and pacified wonderful ways. For unless this were natural to all kind of Creatures, that they should care for posterity, and propagate their like; mankind would quickly be lost, nor could the affairs of mortals long endure.  
All men on earth, and Beasts and Birds above, 
Georg. 3.   
And Fishes of the Sea are mad with love.  
What will a young man do whom Cupid burns?  
He swims it'h dark and tempestous night,  
o'er the rough boiling Seas, and ne'er returns.  
Though Parents cry, and billous would one fright.  

Divers spurs to Venery.  Since this Passion is so forcible and so unruly that it can hardly be subdued (and but a few can bridle their passions) God granted unto man the use of the matrimonial bed, that he might be bounded thereby, and not defile themselves with wand'ring lust, 
Wherefore God appointed Marriage.  who want the gift of Continency, wherefore so soon as copulation is done, and the Woman happens to prove with child, great is nature's cunning in fostering, coagulating, and framing the seed of both sexes, that at the set time, when nine months are run over, Man that Ruler, and Ornament of the whole world may come forth, Job expressed this doubtful hope and first beginning of Nature, 
Chap. 10.  now going about to form a man, by a most apposite similitude. Hast thou not poured me forth as Milk, and Curdled me as Cheese? Thou hast compassed me about with skin and flesh, thou hast made me with bones and sinews, and my life is from thee, and thy force hath upheld my breath? Like to this is that saying of the wise Hebrew, who describes the beginnings of his birth thus. 
Wisd. 7.  I am also a mortal man like to other men, the off spring of the first man on earth, and I was made flesh in my mother's womb, that came from coagulated blood in ten Months, from the seed of man, and the pleasure that comes with sleep. And when I was born, I drew in the common Air, 
What are Man's beginnings.  and fell upon the earth which is of like nature, and the first voice I uttered was crying as all others do. By which we understand that in all other things, as also in propagation of Children, that all things must be done according to Nature's order moderately: 
All things must be done moderately.  As by the opinion of Hypocrates and Galen, let motion or exercise precede meat, after meat use venery, after Venus' sleep, which being done, the natural faculties do their parts in forming the child, and the weariness that came by venery is abated by sleep, which also helps concoction, for sleep is a great help to facilitate concoction. But as for that concerns the principles of Generation; there is a great question controverted whether a woman afford seed to the generation of the child? or whether manly force make any thing to the similitude of the form or difference of the f●x? I shall first handle that concerning the form, and similitude of it, and afterwards of the female seed, and what help it affords for procreation of the child. And I shall do this the more accurately, because there are some Bawds in our Country that would persuade women that Mothers afford very little to the generation of the child, but only are at the trouble to carry it, and must endure the tedious time of nine Months, 
Women do much in procteation of Children.  as if the womb were hired by men, as Merchant's ships are to be fraited by them; and to discharge their burden. By this persuasion, women grow lukewarm, and lose all humane affections toward their children, and Love, that was wont to be almost peculiar to this sex, is quite banished. But I think that such deserved to be held infamous, and are not fit for honest women's company. And would we punish them, it should be done openly with all scorn and contempt. For these are the cause that some are so cruel and barbarous to their children, as to cast them forth and forsake them. These are more cruel and savage than Tigers, Lions, Bears, Panthers, and other bruit beasts, who bestow much labour to feed and bring up their young ones: 
Math. 19 Force of Nature seen by Animals.  which our Saviour shown by a Hen, a domestic bird; for all creatures will fight for their young ones, and will venture their lives boldly for them. I saw in these spring Months a Flock of 300. sheep, which followed their bleating young ones that were carried away in a Ship from Land, and were pulled from their Dam's Udders. Their Dams were not frighted with the Seas violence, but with incredible desire followed, till the Sea flowing up drowned them all. 
An exhortation to humanity from the love of dumb beasts.  By this example I would have wicked unnatural Parents take heed and be admonished, who love their children very little, or but from the lips outward, when as poor dumb creatures ordained for the slaughter, show such great love toward their young.   

CHAP. IU.  
Of the likeness of Parents and Children; whence it is that outward accidents are communicated to the Children and the Mother's Imagination is the cause of the production of many Forms:  

The force of the Seed is a reason of similitude.  IT is a constant opinion amongst Physicians, and confirmed by many reasons, that if the Woman afford most seed, the child will be like the Mother; but if the man afford most, than it will be like the Father; but if they both afford alike for quantity and force, then will the child be like to them both; or one part will resemble the Father, another part the Mother. Lastly if it fall on the right side of the Womb, and proceed from the right Testicle, by reason of heat it will be a Manchild, but if it proceed from the left, and incline to the left side by reason of cold and moisture, it will be a Girl.  

Libro de opifice, Lactantius his mind, of the likeness of the seed.  Lactantius saith, that sometime when the man's seed falls on the left side of the womb, a male child is begotten: But because the conception is perfected in that part of the womb that is ordained for the procreation of females, there will be something in it that is but half man, and will be fairer, and whiter or smother and less hairy than is convenient for a man to be, or the voice will be small, and sharp, or the chin will be bare and bald, and the courage will be less. 
Whence is the name Virago?  Again, if the seed be cast into the right side of the womb, it may be a girl may be begotten; but because she is conceived in the place ordained for the male, she will be more viraginous than ordinary women, as having strong limbs, very tall, a swart countenance, 
What woman is most imperious.  a hairy chin, a ruder face, a strong voice, and a bold and manlike courage: whence it falls out, that such women will cast off the yoke, and rule over men, and will take so much power to themselves in governing, that men dare not speak or stir for them. Though these things and many more might be alleged for the similitude of the form, which are very probable, and for the most part they so fall out; yet the principal cause of this effect seems to me to consist in the  Imagination of the woman. For if she conceive in her mind, or do by chance fasten her eyes upon any object, and imprint that in her Mind, the child commonly doth represent that in the outward parts. 
The woman's Imagination what it doth.  So whilst the Man and Woman Embrace, if the woman think of the man's countenance, and look upon him, or thinks of any one else, that likeness will the child represent. For such is the power of Imagination, that when the woman doth intentively behold any thing, she will produce something like that she beheld, so it falls out, that children have the forms of divers things upon them, as Warts, Spots, Moles, Dashes, which cannot easily be wiped off, or taken away. So some of our women seeing a Hare, bring forth a child with a Harelip; 
Harelip.  so some children are born with flat Noses, wry mouths, great bubber lips, and ill shaped of all the body, because the woman when she conceived the child, and in the time she was big of it, had her eyes and mind busied upon some monstrous creature. 
Art can change the shape and colour of Animals.  Men use to effect the like by art in other creatures, setting before them when they are to conceive the colours of divers things.  
Jacob used that stratagem, who was afterwards called Israel, laying rods he had peeled off the rinds from; before them every where, 
Gen. 30.  and so he made the greatest part of the flock spotted and particoloured. So we make painted birds, dogs and horses dapled, and with divers spots. Which Artifice of Nature, and all the reasons and causes of similitude, Pliny exactly comprehended almost in these words. Similitude in the mind is a diligent thinking of a thing, 
L. 7. c. 12. Pliny his opinion of the cause of similitude.  wherein many accidents have great force; as sight, hearing, memory, forms taken up at the very instant of conception, and a sudden thought rising of any thing is supposed to give the form and similitude; hence some are like their Grandfathers, others like their Fathers, or some other kindred. Hence there are more differences in Man than in other Creatures, because the quickness of his thought, and nimbleness of his mind, and variety of his wit, imprint divers marks, because other creatures have their minds fixed almost and unmoved, and all of the same kind are alike. Hence it is, that a woman may cause her Child to have a strange form, and nothing like to the father. So a woman that had lain with another besides her husband, fearing lest her husband should come in the mean time, after 9 months she brought forth a Child not like the party that she lay with, but like her husband that was absent. There is a very witty Epigram written of this, 
Sir Tho: More's witty Epigram.  by that most ingenious Man Sir Thomas More.  
Those four boys, Sabine,  
Which thy Wife brought forth,  
Thou thinkest are not thine,  
Unlike thee, naught-worth.  
But that Boy alone  
That she lately bore,  
Like thee, for thine own  
Thou tak'st, and no more.  
Four as bastards born  
Rejected are in scorn,  
Yet wise men suppose,  
That the Mother's mind  
Doth the Child dispose  
For likeness in's kind.  
Four were begot  
When that many miles  
From home, thou wert not  
Feared, nor thy wiles.  
This last like to thee,  
Was begot in fear,  
Thy Wife was not free  
Thou wert then too near.  
This I think was it,  
That thy likeness hit.  
Hence it follows, that the argument is vain, to assign the Father from the likeness of the Child. 
Likeness can confirm no child to be the Fathers own.  For neither the Law of Nature, nor the public consent of Mankind will suffer a child to be laid to any man because it is like him. But what concerns Wit and Manners, and propensions of the mind, daily examples teach us, that Children which have all force and vital spirits from the faculty of the Seed, are commonly of the same condition with their progenitors, and of the same nature. But there is much in this, whether Venery be used with great or weak desire. For many are less venereous, and not so hot, and do not with any great desire use copulation, but rather decline from it; and that they may pacify their wives, they pay their due benevolence (as St. Paul calls it) very faintly and drowsily; 
3 Cor. 7.  whence it happens, that the Child falls short of the Parents nature, manners, and imbred generosity; and hence it is, that wise men sometimes beget stupid slothful Children, 
Why wise men sometimes beget fools.  and that are of a feeble mind, because they are not much given to these delights. But when the Progenitors are hot in venereous actions, and do liberally and abundantly employ themselves therein, it ofttimes happens, that the children are of the same manners, desires, and actions of mind that their Parents are. 
A Simile from Birds.  For as Birds are of the same Nature with those they are bred from, and are of the same coloured Feathers, so Children exactly imitate the manners of their Progenitors, and are essentially the same in nature with them. And the same native signs that are printed on the Parents, are found also commonly upon the Children. For Horace, Carmin. l. 4. od. 4. speaks thus:  
Good and strong beget the same,  
Calves and Colts their Sires ' present,  
From stout Eagles never came  
Birds like Pigeons impotent.  
And because Education perfects the gifts of nature, corrects errors, and frees from vice, he added very fitly,  
Art amends what Nature is,  
Good Manners mend what's amiss.  
Chremes in Terence concludes from the Mother's Manners, what the son is: for thus he brawls with Sostrata. Heauton-timerum. Act. 4. Scen. 3.  
His manners show him born of thee,  
In that in all he doth agree;  
He hath thy vices to a hair,  
None but thee then could him bear.  

Ill Crows, ill Egs.  And truly it is so by nature, and we see it fall out most commonly, that Children will imitate their Parents conditions, and tread upon their heels, following dicing, whoring, tippling; yet some by their Parent's care and benefit of education, come to good manners; wherefore every man ought to strive so to moderate his passions, and so order his course of life and diet, that he may not hurt himself, or infect his posterity. For from the father's seed and the mother's blood many things use to descend to posterity; for the same force and virtue that is in the Parent's sperm is poured forth into the children, as from one vessel into another. So saith Catullus;  
Cat will ever follow kind,  
And Children are of Parent's mind.  

Parent's diseases & faults descend to their children.  Seeing that the seed flows from the principal parts, and contains in it the force and nature of all the members, it comes to pass, that what disease is in any part, descends by right of succession to the Children. So the Leprosy, Epilepsy, feet-gowt, hand-gowt, and other diseases and defects are hereditary. And because the Mother's blood is the chief nutriment for the Child, 
Women derive most part of mischief to the children.  and the secondary beginning of procreation, it ofttimes happens, that Children take more mischief from the Mother, whether you consider their bodies or minds. So wicked drunken foolish women commonly with us bring forth just such Children, and that are subject to the same vices. The Mother's fault doth more wrong to Children, if she be unchaste, and play the whore, than the Father's fault doth; so likewise if she be given to drunkenness or any other vice. For if a man of ripe years, or when he is young and unmarried should get a Maid ☞ with child, he deserves almost to be commended for it, and not to be disgraced. For it is commonly said, that one may safely marry his daughter to such a man, who is not unfruitful and barren, but hath proof of his Manhood already in getting of a child. But if a woman or a maid that is marriageable should do the like, or suffer any such matter to be done, when she gins to fall in love, she would so lose her reputation and honour, that no Cobbler nor any mean fellow whatsoever but would scorn to marry her; and if one should marry her, he would quickly hit her in the teeth with her whoredom. So as soon as any maid is overcome, and hath lost her maidenhead, and those cloisters of Virginity are entered, that fault can never be washed away, nor can those closerts be ever locked again. For so the Poet describes it, 
Virginity once stained  
Can never be regained.  So Plautus in Amphitruo. I do not think that to be the dowry which people call so, but chastity and bashfulness, and a moderate desire, a fear of the Gods, love of Parents, and concord with kindred. Wherefore besides others, 
Ecclus.  that wise Hebrew doth earnestly warn Parents, that they should be very careful to look to their daughter's chastity and honesty, that they may not be polluted with wicked company, or be stained by them. For womenkind are naturally frail, and more subject to be abused. Since therefore there are many things that hinder manners and good life, as also there are many things that defile the body and the decent frame thereof, care must be had that nothing may pollute the mind with ill manners, or disgrace the body by any monstrous deformity. And because the beauty and decent form of the body is very acceptacle to all Men, we should observe exactly by the progress of natural causes, what things will make one beautiful, or deformed and ugly, since these things principally consist in women's Imagination, and in such things as proceed from without, care must be had, that that Sex may see nothing, 
A woman with child is subject to passions.  that may move their mind to think absurdly, which in framing the child may bring any hurt. For if any mischief happen from without, if any fear or trembling fall on them when they meet any terrible thing, presently all this fright falls upon the child, the natural spirits and humours being turned thither, and all the faculties of the woman are busied in framing such a thing. For a vehement and fixed cogitation whilst it doth toss the vehement species of things, and turns them often over, it doth imprint that form and figure which it so often thinks on, upon the Child. For the confluence of the internal spirit and humours paints out the Image of the thing thought on. 
Whence comes deformity of body.  It is not for nothing, and for no cause, that some have such ill shapen bodies, ill and uncomely cruel countenances, swollen blabbered cheeks, wry mouths, wide chaps, for these things come to pass because their mother's being great with them, thought on such deformed shapes, and representations, or fastened their eyes too much upon them. So I dislike nothing more than lascivious women, that use to delight themselves beyond measure with Whelps and Apes, and to carry them in their bosoms, to foster them, to kiss and hug them. For by the company and sight of these creatures, the imperfect Nature of women may take some strange impressions, and they may frame in their minds such forms, as may make their children deformed. 
Maka Dogs.  So the great women of the Low-Countroys love Malta dogs, they are commonly called Camusii from their crooked nostrils, their bodies are but small, they are white as snow, their noses are flat in the middle, and pressed down, they have a cresti●urining upward, their tail doth not turn under their belly, as we see it doth in mongrels, but it stands upright and bends like a sickle, he hath very great eyes, and that stick forth, and they are both blear eyes, weak legs, and that are crooked about the joints, but the hinder part of his body is smooth, without any hair, and their tail is seen very uncomely by those that are present, and they will turn their tails on purpose for people to look on. This small creature because it is ridiculous for its parts, and manners, and hath many things that may hurt a woman when she is with child, and cause the child within her to be ill form, I think not fit to keep, least Women with child should be wronged thereby. But this monstrous form and limbs so crooked are not natural, but artificial. 
Women love dog● too well.  For men shut them up in small Cages, and taking their food away, they make them grow small; as in Terence they took away meat from maids to make them grow small as bulrushes, lest if any of them should grow corpulent, she should seem to be a Champion. See your Jugglers that pass the Countries, use to wrest the limbs of young boys, that they may leap and dance the better. Lately, 
A History.  there was a notable Knave who carried a child to be seen from Town to Town which had a very great head, all the other limbs bore no proportion with it. (This deformity when it is natural, and not by art, Physicians call Hydrocephalon, 
Very great heed what disease.  by reason of the head swollen with a watery humour.) When a woman great with child had looked on this picture, she was so frighted with this unusual sight, that when her ●●●e came to be delivered, she brought forth a child with a spongy vast bead, and it had like to have cost her her life. And this mischief followed it, that it grew greater in the Nurse's arms, till it became monstrous great. The woman a ●e to me, and made this complaint, bringing the child with hot, and when I pressed the head of it with my fingers, it would sink down like to a cushions, and come forth again. These spectacles are not only to be a voided by Women with child, but also by all those that may be●●roubled and frighted in their sleep by such frights, as it commonly happens to children, sick, weak, old melancholic people, 
Whence Children have ill marks.  yet monstrous sights will hurt them less that they will women with child; For they by the sights of such things will frame 〈◊〉 like in their Children.  
For since all their forces and natural faculties are wholly employed to form the child, it happens that when the woman is any way offended, all the humours and spirits run downwards to the womb. And when the imagination of a thing that sticks fast in the mind joins with these, it frames the like fashion on the child that the mind conceives. 
A Proverb from Imagination.  For it is not said in vain, Imagination makes fashion. For by the same reason, if a Mouse, a Cat, a Weasel, leap suddenly on a Woman, or Strawberries, Cornel-berries, Cherries, Grape-stones, fall on any part of the body, 
When a Woman doth remove marks from the Face to the Thighs or hinder parts.  they presently leave their mark, and the print of this thing will be printed on that limb: unless the woman at the same time that these things happen to her body, do presently wipe the part, and put her hand behind her back, or on some remoter part of her body. For so the mischief is suddenly cured, or the mark is made on that part she touched, all her Imagination and natural faculty being turned thither.   

CHAP. V.  
Of the strange longing of Women with child, and their insatiable desire of things; And if they cannot get them they are in danger of life.  
THe order of the former narration seems to require me to speak something concerning the longing of Women. 
Longing a Disease.  For they are both all most from the same cause. About three Months after conception, a disease troubles Women which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latins Pica, when by reason of cold vicious humours, and sharp phlegm that lies in their stomaches, they earnestly desire, coals, parings, chalk, shells, and other things unfit to eat; this mischief prevails most, when the child's hair first gins to grow, and they are with child of a Girl. For by reason of want of heat, phlegmatic humours are less concocted. Hence it is that winds and often belchings frequently trouble Women. Of kin to this is the daintiness of Women, wherewith men and Feavourish people are oft troubled. But childbearing Women that are tempted with this disease, are so insatiable in their desire, that if they cannot obtain what they long for, they bring both themselves and their Child in danger of death. 
Mayst Women long for strong things.  This disease for the most part troubles the Low Country Women, because they are of moist cold constitutions, and feed on ill Nourishment. There have been some in our days that when they saw a corpulent well ●●d man, they desired to by't at this shoulders, 
A History.  and there was a man who that he might satisfy a woman's longing, granted her leave to by't, lest she might take any hurt: whereupon she b●t out a part with her teeth, and chewed it a little, and then she swallowed it raw. When she was not yet satisfied, she desired to by't again, but the man would not endure her. But she presently began to languish, and to be delivered. She brought forth Twins, the one living, and the other dead for want of a second by't. I can see no other reason for it, than that the woman grieving in her mind, the vital spirits are lessened, 
A Woman with child suffers if her longing be deemed her.  and the humours appointed to nourish the child, turn another way, and are not carried to the womb; so the child wanting the food which the mother longed for, grows feeble and dies. For when the passages and receptacles whereby food useth to be derived to the Matrix, are stopped, it must needs follow that the child will want nutriment and die. But if the teeming woman be strong of nature, and knows how to moderate her passions, the child doth not die, but grows sickly. By these you may see abundantly what a woman's Imagination can do, and what outward objects conceived in the mind can print upon the child that is then to be form. 
When we must please sick people with diet.  Wherefore I suppose they do not much transgress the bounds of Art that are not so rigid, but do sometimes indulge to sick people such meat as they long for, though they are not so proper for them, in case they are such as will bring no great hurt to their bodies, for sometimes by such manner of diet we dispel Chronical and long diseases: So when sick people are vexed with lasting diseases, I do not use to be very obstinate or refractory against them, in granting to them such meats as they greedily desire and earnestly entreat for, when they earnestly ask for them, and eat them with a great Appetite. For by this means it comes to pass that natural heat is stirred up, and the imbred faculties are moved, humours that stick in the body are concocted, and dissipated, the passages being opened. And by Hypocrates example sometimes, I study to gratify my Patients, and to be silent and wink at them, if they take what may not greatly hurt their bodies. For as he saith; Something worse meat and drink, so it please, 
L. 2. Aph. 38.  is better than that which is better and pleaseth not so well. For all those things that relish best in the Palate, and are most pleasing to the taste, are more easily concocted, and nourish more, because the stomach takes them in greedily, and likes them best. 
Desire makes all sweet.  So I know some that have cured Quartans, and wand'ring Agues, by eating raw Herrings new taken out of the Sea: So in desperate diseases that are come to the height of their danger, I do not much fear that greedy appetite, nor do I contend with or deny to them that desire such things, what they would have; but using choice, and prescribing them the way and manner how to dress them, I let them use their own desire so far as I am confident it will not hurt them, and I conjecture the disease may be battered by it. For by this acrimony and greediness of eating them, the force of nature is sharpened and set forward, that was before asleep, and so regaining strength, it sets upon the disease afresh. So we drive forth one disease with another, as one nail with another, and for an ill knot we apply an ill wedge, 
Diseases are driven out with desire of some meats.  which no man may think to be absurd, since in some diseases, we willingly raise a Fever, for otherwise there were no cure for them. So I know some that by the sudden coming on of the enemy, and by a great fright have been cured of a quartan Ague. So there was an Epidemical disease amongst us that had destroyed some thousands that by a sudden inundation of the Sea presently ceased; for by some outward trouble arising, the collections of humours are dissipated, and diseases abate and cease by critical evacuation. 
One disease is sometimes cured by another.  Hence it is that such as are bit by mad-dogs, and fear the water, we cast them unawares into the deep water, and drive away fear by fear. When some are troubled with cold diseases, we put them into hot Fevers: for so natural heat being raised, cold raw humours are concocted, and nature is excited to cast out the disease.   

CHAP. VI  
That a Woman doth afford seed, and is a Companion in the whole Generation.  

It is proved by reason, that a woman wants not Seed.  THough the Seed of Man be the chief efficient, and the beginning of action, motion, and generation; yet that a woman affords seed, and doth effectually lend help to the procreation of the Child is evinced by strong reasons. First, seminary vessels had been given them in vain, and genital testicles; if a woman wanted seminal excrement, she should afford very little to the child, and should have no part in it. But since that nature doth nothing in vain, it must needs be, that they were made for use of seed and for procreation, and placed in their proper places, both the Testicles and the receptacles of seed, whose nature & force is to afford fruitful virtue to the seed. And to prove this, there needs no stronger Argument than this, that if women do not use copulation to cast out their seed they ofttimes fall into great diseases and cruel symptoms. 
The danger of seed retained.  For you shall see many Widows for want of husbands, and Virgins ready for Marriage, when they do not marry in time, though their terms keep their orderly seasons, yet are they cruelly tormented with fainting fits, and strangling of the Mother. For all are of opinion, that more harm comes to them by the seed being corrupted, than by their courses being stopped. For the seed grows to be of a venomous quality, hence ariseth that swarth weasil colour in Maids when they begin to be in love: hence comes their short breathe, tremble, and pant of the heart, the expulsive faculty being moved to cast out the swelling humour. 
Maids to be married in time.  If such lusty Widows or Maids in years happen to be married, that their seed by the use of man may be ejected, you shall presently see them look fresh as a Rose, and to be very amiable and pleasant, and not so crabbed and testy, especially if their husbands be men for their turn, and can give them their due. 
Maids by Marriage gr●w fresh.  And though the Society of the lawful bed consists not in these things, yet you shall find that this Sex is by no means better won, than when the husband often satisfieth them this way. 
Woman is greedy of copulation.  For so are all things more peaceable in the House, and there fall out no wranglings or janglings between them. But if the man lie but seldom with his wife, or the man be slow in doing his office, you shall see the house turned upside down; for some of this Sex are so greedy of copulation, that you may weary them, but never satisfy them: which seems to me the chief cause why a woman in copulation doth afford seed, and hath more pleasure than a man hath: For since by nature infinite delight accompanies the ejecting of the seed by the breaking forth of the swelling spirits, and the stiffness of the nerves, and the woman performs a double office, 
The woman desires man as the matter doth the form. Why children are most like the Mother.  and suffers both ways, (for she draws forth the man's seed, and casts her own in with it); It is very likely that she takes more delight, and is more recreated by it. Hence it is that the Child is commonly more like the mother than the Father, because the Mothers confer most in generation; and it is proved, because women love the Children best. For besides their ejecting of seed, all the time they are great with child, they nourish the Child with their purest blood. I find Galen to be of that mind, for he thinks that the child receives something more from the Mother than from the Father; 
Lib. 2. de sem.  and he refers the difference of Sex to the affluence of menstrual blood; but the reason of likeness to the force of the seed. 
A Simile from Plants and the industrious husbandman.  For as plants receive more from fruitful ground, than they do from the Industry of the Husbandman; so the Infant receives all things more plentifully from the Mother: For first, the seed of them both is fostered and heaped together in the womb, than it grows up with the Mother's blood, and increaseth by degrees secretly. Hence it is, that by sympathy Children love their Mother's most, 
Why Children love their Mother's best.  for it proceeds from hea●nesse of Nature, and because the Mother's forces were most employed about them. Also Mothers are full of love to their Children, and more indulgent to their young ones than the Farmers' be, who are ofttimes more rigid. I think the Evangelist meant so, 
Math. 2.  when he brings in Rachel lamenting for her Children, who was so wounded in her mind with grief for being deprived of them, 
Jer. 32.  that she would by no means be comforted. For there is nothing ●y● the opinion of Esaias more repugnant to Nature's Laws, than for a woman to forget her child, 
Ch. 49.  and to be cruel against the fruit of her womb, laying aside natural affection. We see that Fathers have their natural propension to their Children also, but it is la●er before it appears. For Fathers love them best when they are grown up, and then they take most care for them, when they begin to see some hopes of them: But Mothers take more care of them in their Infancy, and because that age stands in need of other's help most, they are then the most loving and careful over them, and not so cursed as the Fathers be. 
Math. 23. Sto●ks love their d●ms.  For this cause the Scriptures do so oft inviter us to gratitude, which by the example of Storks, children do low to their Patents, and we are commanded to requite them. The like love we see in a Hen, which loves the chickens, 
A Hens sitting.  she hate bed▪ more dearly; and though the Cock was the cause that the Eggs breed chickens, yet he takes no care for them when they are hatched. But that both yield seed, we may prove in hen-eggs; 
A Hen lays eggs without a Cock.  for a Hen will lay eggs without the Cock, but if she sit on them, they will sooner corrupt than hatch: but the eggs the Hen laid when a Cock ●od her, will after 19 days be hatched, put under a Hen; so that the Chickens will peep before the shell break. This tedious Childbearing time of the Mother in which for 9 months she feeds the Child with her purest blood, and then her love toward her Child newly born, and the usual likeness of the Child to the Mother, do clearly prove, 
Women are not idle in making the child.  that women afford seed, and that women do more toward making the Child, than men do, who only injecting their seed are gone, and neither further the woman, nor help the child any more. Yet in so many months the woman must do much to frame the child and nourish it. 
Aeneid. 6.  For it cannot be, that it should grow up from that congealed lump, but by a wonderful way.   

CHAP. VII.  
Whence grows the Sex and Kind; that is, whether of the two Man or Woman is the cause of a male or female Child.  

God the chief cause of fruitfulness.  THough all things are justly ascribed to God that made all, yet many things go in order by Nature's rules, and are carried by their imbred motion. God being the Author of all these things he useth to alter many of them, and to change the order of things, and to bring forth some things in other forms and orders contrary to Nature's Laws. For example, a woman desiring a Manchild, prays unto God earnestly for it, and God hears her prayers. For example, Sarah being past children, 
Gen. 27.  and her courses long since stayed, yet she conceived Isaac by Abraham that was a very old man; in which child God would have to be placed all hopes of his posterity, and that hence all Nations should take the beginning of their happiness. Also A●na being much afflicted with her long barrenness, 
1 Reg. 1.  by earnest and constant prayer she obtained Samuel from God. Also Elisha's officious Landlady, 
4 Kings 4.  by the prayers of the Prophet had a Child given her from God, and afterwards he raised this Child that was dead to life again. 
Luc. 1.  So Zacharias being old, by God's dispensation had a Child by Elizabeth, that was stricken in years, and uncurably barren, which was John the forerunner of Christ. So many others have prayed to God for a Child to be their Heir in their Estates, and God hath granted them their request. None can doubt but this is God's work, and these things have a peculiar effect from the divine Will. But we shall speak of things that proceed from natural causes, and that nature useth to work by her imbred force. For she prepares a body fit for the Souls condition, and gives every thing its temper. But since there are two principles out of which the body of man is made, and which make the Child like the progenitors, 
The force of seed.  and to be of this or that Sex; Seed, common to both sexes; and Menstrual blood, proper to the woman: The similitude consists in the force of the male or female seed, so that it proves like to the one or the other, as the seed is more plentifully afforded by one or the other. 
The force of the menstrual blood.  which belongs only to the woman. For, were that force in the seed, since the man's seed is always stronger and hotter than the woman's, children would be all boys. Wherefore the kind of the creature is attributed to the Temperament of the active qualities, which consist in heat and cold, and to the substance or nature of the matter under them; that is, to the flowing of the menstrual blood. Now the seed affords both force to beget and form the child, and matter for its generation: also in the menstrual blood there is both matter and force. For as the seed most helps to the material principle, so doth the menstrual blood to the potential. Seed is, saith Galen, 
L. 2. de sem.  blood well concocted by the vessels that contain it, so that blood is not only the matter of generating the child, but it is also seed in possibility. Now that menstrual blood hath both principles, that is, both matter, and faculty of effecting any thing, is confessed by all. But seed is the strongest efficient, the matter of it being very small in quantity; but the menstrual blood is much in quantity; 
Menstrual blood affords matter to feed the child.  but the potential or efficient faculty of it is very feeble. Now if the material principle of generation, according to which the sex is made, were only in the menstrual blood, then should all children be girls; as if all the efficient force were in the seed, they would all be boys. But since both have both principles, and in menstrual blood, matter predominates in quantity, and in the seed force and virtue; deservedly▪ saith Galen, the child receives its sex rather from the Mother than from the Father, though his seed do afford something to the material principles, but more weakly. But similitude, though Imagination be of great force therein, is referred rather to the Father than the Mother; for there is more force in the man's seed. But the woman's seed receiving faculty from the menstrual blood for 9 months, doth as much exceed the man's, as the man's did the woman at first copulation. For it is proper to the woman's seed, to strengthen and increase her own substance more than the man's. So the woman not only affords matter to make the Child, but force and virtue to perfect the conception, though the woman's seed be fit nutriment for the man's seed by reason of the moisture and thinness of it, and is more fit to frame and make up the conception thereby. For as of soft running wax, and moist clay, 
A Similitude from wax and moist clay.  the workman can work what he will with his hand; so the man's feed mixed with the woman's seed, and the menstrual blood, helps effectually to make the form, and perfects the parts of a man. Or if you would have a comparison of these things from Natural things; as the Earth is to plants, so is the womb for conception. 
A comparison of the Earth and the Womb.  For as the seeds of Plants need the Earth, to nourish and increase them; so the seed of man requires the womb, which is affected with a desire of an off spring. For by the moisture thereof, and by blood running forth at the veins to water the child, it doth grow and increase. Hence you may conjecture what art nature useth in conceiving and framing a child, which by an innate force grows up by degrees, and secretly increasing comes to its full strength; wherein I think that worth the Enquiry, by what force the nature of the woman makes a man or a woman; what faculty seems to be ascribed rather to the woman than to the man, by reason of more matter coming from her, which consists in the blood and seed of the woman; whereby the Child all the time it is in the womb is nourished and increased. For as man's seed is the chief cause of motion, and the Instrument and Artificer, whereby Man is made; yet the woman's seed with the plenty of her menstrual blood affords more matter than the man doth, and by help thereof the child is perfected, and is distinguished for its sex; for that is it makes a child a male or a female.   

CHAP. VIII.  
Of prodigious and Monstrous Births, and by the way what is the meaning of the Proverb, Those that are born in the fourth Moon.  
THe Nature of Man and his parts destinated to the Generation of man, if they be rightly disposed, and there be no defect in them, will beget a perfect man. But if they be defective, or faulty, or the feed be confusedly mixed, 
Whence come Monsters.  or the principles of Generation be otherwise involved than they should be, it falls out that prodigious and monstrous births are made. Some faith that these things happen from the influence and aspects of the Stars, and as just judgements for sins. And I think it very consonant to truth. For they commonly happen from a faulty constitution of the Womb, from filthy corrupt seed, 
A simile from Founders.  and disorderly copulation. For, as in the art of melting me●●als, if the matter be not pure and well cleansed, if the vessel or receiver be obliqne, full of wind, ill jointed, hath conners, is set awry, or is full of chinks or plains, is unloosed, or holds ill together, we see that men cast ridiculous and improper figures: so if the places be ill appointed, if the womb inclines to one side, or the matter be unfit, or ill tempered, nature shall never make a fit and decent form: So the Low Country Women, chief those that live near the Seaside, being restless and troubled in copulation, 
A Mola of the Matrix.  they have strange misshapen Embrio's, and do not only bring forth rude and deformed burdens, not made up, that no sword will cut, but also something deformed that pants and is alive, and is like the imperfect draught of a figure that Artists use to draw with a rude Pencil. For Mariners, which they commonly marry, when they come from long voyages, run mad upon their wives with full sail, 
Intemperance of Venery burts the child.  never regarding their menstrual courses, nor the Conjunction or new Moon, at which time by reason of their terms copulation useth to be hurtful, for the seed cannot stick together, nor be fitly united with the woman's blond, whence it comes to pass, that the seed either runs forth, or if it chance to stick together, nature cannot make up any thing rightly of a confused matter that sticks not so as it should do. And not only the men's incontinence is to be found fault with; but also of the women, who having waited so long in their absence, do voluntarily put themselves upon their husbands, and snatch the seed from them as hungry dogs do a bone, or Cerberus his bait. Whence it comes that the faculty of the Womb loseth its force to generation and success of breeding a child. Or if it try to do any thing, it makes some monstrous form that is nothing like to the shape of a man: sometimes after three Month's space, that filthy matter runs forth, and an undigested heap comes out by pieces, as filthy water out of a Ship by the Pump. Not unlike to this is an efflux that troubles women with many heavy torments: our women, because this conception gins in the fourth Moon, when she is in Conjunction, by whose force the terms flow down, call it a Moon birth, or Manekinds'. 
A birth not natural is cast forth.  Sometimes this false conception is made without the help of man, by Imagination only in those that are very lascivious, so as by often seeing their Husbands, and but touching them, the woman's seed will mix together with the blood, and the neat of the Womb will begin to frame something like to a living Creature; But the formal cause, the man's seed being wanting, that is like the Workmaster, the matter the woman affords, 
Man's seed is the former of the child.  obtains a strange deformed shape: sometimes the like is made by the help of the man, when in the sourth and silent Moon he copulates with his wife, and on the fourth day after the Moon's Conjunction, when her courses run, not observing nature's rules; for he strives against the flux, and sails against the stream. 
A common proverb to piss against the Moon.  Our people by a Proverb call it pissing against the Moon, the Latins call them, Born in the fourth Moon. Because they have unhappy beginnings of their life, and had their first entrance by generation contrary to nature's order, whence it happens that they are very unlucky in business they undertake. For when a man lieth with his wife that hath her courses, he stops her flux, and the blood is forced back again, you may see the same in vessels, and Cask of Wine, and by blood running from your nose, in which we stop the liquor running forth by thrusting in a stople, or some rag that is wound together. Yet it is not necessary nor fit to stop the blood running forth, when as the man's seed mingled with such filthy moisture, cannot make a perfect man. For the matter is naught and unfit to receive a decent and proper figure. And therefore Moses had good reason, by God's command to forbid men to lie with women during their uncleanness. 
Touch not a woman that is unclean of her blood.  For it can hardly be expressed what contagion and mischief comes thereupon, when men do not refrain from women that are impure. For this contagion will by degrees seize upon the whole habit of the body, and secretly breeds the Leprosy and the Pox. And it doth this the sooner, if the woman be diseased of some contagious disease, as whores commonly are. For than she will presently communicate her infection. 
Whence are monstrous shapes in the body and mind.  Wherefore no man need much admire that there are so many monstrous births, or from whence come so many strange shapes, that there are so many scald heads, maimed and crooked people, with bowed and bend legs, that there are so many swell about the fundament and the groins, so many Bube's, so many swollen emrod's: and as for the mind, 
Bube's in the groins  that there are so many dull, stupid, forgetful, foolish, mad, and unreasonable people; for all proceeds from disorderly and unseasonable venery, or, from the corrupt faulty seed of the Parents, are derived on their posterity.  
Therefore let every man Consider how Cruel they are to their children, that bring such mischiefs upon them, and chief they are here understood that are conceived in the fourth Moon, 
Born in the fourth Moon, called commonly, Pissed against the Moon.  that is when women's courses are upon them, at what time they should not dare to copulate with men; For the children they then conceive want all those gifts and properties, that children, begot at seasonable times, are endowed with. They are fit for nothing that is good and virtuous; or to perform any noble actions. And if they do any thing well, they have no success in what they undertake, and never see any prosperous end. For they are by Nature imperfect, and their natural faculties are short, which help men in their business, not by their own, but their Parents faults, who undecently in procreation violated natures laws. Whence it is that many things are wanting in them, or else given them sparingly and with some ill qualities, that others obtain bountifully; and they suffer no less loss in their minds; For they want almost their common senses, and are extreme dull, without that sharpness of wit, quickness of Invention, counsel and prudence that others have. Informer years a woman that was an Islander took Physic of me, she married a Seaman, 
A history of a thing done.  and conceived by him, her belly began to swell to such a vast magnitude, that one would think it would never hold to carry the burden. When nine Months were passed, that makes three quarters of a year, the Midwife was called; first with much a do she was delivered of a rude lump, which I conceive was a superfaetation after a lawful conception, there were fastened to it on both sides two handles, like to arms for the length and the fashion of them; It panted and seemed to be alive, as sponges and Sea-fish called Viticae in Dutch Elschowe, 
Sea sponges.  which float in the Sea in Summer in infinite numbers, and being taken out of the Sea, they run abroad, and being long handled they melt, with a burning and pricking left behind them; whence they had their name. After this a Monster came forth of the Womb with a crooked beck, and a long round neck, with brandishing eyes, and a pointed tail, and it was very nimble footed. So soon as it came to the light, it made a fearful noise in the room, and ran here and there to find some secret place to hid itself: at last the women with cushions fell upon it and strangled it. 
Leeches in a Woman's body.  This kind of Monster, because like a Leech it sucks the blood from the child, they call it a Leech, commonly a Sucker. At last this woman extremely tired and almost ready to die, brought forth a Manchild, of which the Monster had so eaten up the flesh; that so soon as it was christened, it had very little life remaining in it. But the woman hardly restored to her strength, reported the whole truth to me, of all the pains she endured; and I prescribed unto her a wholesome course of life, and to restore her forces, for she was grown very feeble and lean. These and many such like things should teach all men and women to use all decency, and orderly proceed in their mutual embrace, 
Lecherous people are marked.  lest Nature should be wronged thereby. In which respect some lascivious people are much to be condemned, who think they may do what they list when they use copulation, and will no ways have their pleasure bounded. For taking no care whether their stomaches be full or empty, or the meat be raw or digested, whether it be day or night, regarding no opportunity of time, obey nothing but their own lusts, and boast themselves to be so lusty, that they will never be weary with copulation; but these insatiable Lechers seem to me to be ignorant for what end the genital parts were given to man, since they use them not to get children, and propagate their kind, but for obscene purposes, for barren pleasure; but at last they pay for their unruly lust, when their parts and joints are tormented with Gouts and Aches.   

CHAP. IX.  
By what means he that will, may get a Boy or a Girl; and by the by, whence Hermaphrodites are bred, and people of both Sexes.  

God is the first cause of conception.  IF any one would have a Boy or a Girl, he must first know for certain, that the success and happy beginnings of those things are to be obtained by Prayer from God, who is the principal cause of every effect. For sometimes though the natural faculties of Man be as they should be, yet are men and women barren, and want Children, which God threateneth by Hosea, 
Ch. 9 barrenness from God.  to those that defile themselves with unlawful copulation, or seek for to be fruitful from any other but from God. Because (saith he) they went to Beelphegor, that is, the Idol of Priapus, and were addicted to filthiness, they shall not conceive; their glory shall fly away as a bird from the womb, from the birth, and from the conception. I will give them a barren womb, and dry breasts, their root shall whither, and they shall bring forth no fruit; and if they do bring forth, I will destroy the most dear of their Children. Which must teach us all, that if God be offended, all means are vain, and the success will be unprofitable. 
Ch. 8. Idolatry and super stition causes of barrenness.  God threatens the like in Ezekiel to superstitious women, because they wept for Adonis, Venus' Lover, who was rend by a Boar about the privities, and his Statue was set up, and they adored him. But if God be not angry with men, and lets Nature have her ordinary course, we may use outward means, and help Nature's weakness, if from any secret cause one be hindered from Children.  

What perfects genetion.  Wherefore there are two things especially that perfect copulation, and that help to beget Children: First, the genital humour which proceeds partly from the brain and the whole body, and partly from the Liver, the fountain of blood. Then the spirit that comes by the Arteries from the Heart, by force whereof the yard is erected, and grows stiff, and by the force whereof the seed is ejected. To this may be added the appetite and desire of copulation, which is excited either by Imagination, or by sight and feeling of handsome women. Whosoever wants these helps, or hath them feeble, must so soon as may be use means to restore nature, and to correct this error, and repair the forces, as when there is a luxation or disjointing in any part. 
A Similitude from Husbandry.  For as we see barren fields grow fruitful by tilling and man's industry, and unfruitful Trees and Plants by pruning and dunging grow very plentiful in fruit; So in dressing this ground the Physical art is much to be observed, that with great skill cures the defects of Nature, and restores this barren field to bring forth fruit again, as it were, by dunging it, when the heart of it was almost quite worn out. So it restores the faint heat, and the weak spirits, coldness and dryness of the genital parts, and reduceth the weakness of the nerves to their temperament: and it doth farther do all things that may serve to remove all impediments of procreation of Children. But since that diet may change the Elementary qualities, and may alter the unhappy state of the body to a better, it is necessary that such people should eat only such meat as will make them fruitful for propagation; 
What meats cause seed, and stir up venery.  Amongst such things as stir up venery, and breed seed for generation, are all meats of good juice, that nourish well, and make the body lively and full of sap, of which faculty are all hot and moist meats. For the substance of seed, as Galen saith, is made of the pure concocted, and windy superfluity of blood. 
Matter of heaping up seed.  There is in many things a power to heap up seed and augment it, other things are of force to cause erection, and drive forth the humour. Meats that afford matter, are Hen-eggs, Pheasants, Thrushes, Blackbirds, Gnatsappers, Woodcocks, young Pigeons, Sparrows, Partridges, Capons, Pullet's, Almonds, Pine-Nuts, Raisins, Currans, all strong Wines, that are sweet and pleasant, especially made of grapes of Italy, which they call Muscadel. But the genitals are erected and provoked, by Satyrium, Eryngoes, Cresses, Erysimum, Parsnips, Artichokes, Onions, Turnips, Rapes, Asparagus, candid Ginger, Galanga, Acorns, Scallions, Sea shellfish.  
And Rocket that is next Priapus set, 
Colum. l. 10.   
That makes the man his Wife with Child beget.  

A sit Similitude from Guns.  These, as many more, will make men lusty. For as we see Guns first charged with powder, and then with bullets, and lastly, some fine powder is put in the pan, and fire is given with a Linstock, and the bullet is forced out with a violent noise; so in this work two things must needs concur, that our labour be not lost, namely, that there be plenty of seed, and a force of a flatulent spirit, whereby the seed may be driven forth into the Matrix. But if these Engines be broken, or nothing worth, or the Gunpowder be adulterated and naught, they can have no force to break down walls and Trenches, and Ramparts, not do they roar horribly, but make a small hissing, and empty noise, as bladders of boys at play do, when they are blown up. Hence some of our lascivious women will say, that such men that trouble their wives to no purpose, do thunder, 
The Woman's Proverb.  but there follows no rain, they do not water the inward ground of the matrix. They have their veins puffed up with wind, but there wants seed. Wherefore if husbands will win their wives love by especial service, they must be well prepared to enter this conflict; for if they fall short, 
How Wives are pleased.  they shall find their wives so crabbed and touchy, that there will be no quiet. But when they are well provided, they must take the opportunity of doing their business well. And that is when the monthly terms are over; For that sink hinders their seed from coagulating and fermenting, and makes the womb unfit to conceive. When therefore the Terms are over, and the womb is well cleansed, they must use no unlawful copulation, or violent concussions in begetting children, and when the work is over, the woman must gently and softly lie down on her right side, with her head lying low, & her body sinking down, and so fall to sleep. 
When a Boy is begot.  For by this means the seed will fall to the right side, and a boy will be made. Yet the time of the year, the Climate, the age of both parties, the heating diet, are of great concernment here. For the Summer, if it be not too hot, is fittest for the conceiving of boys, because the seed and menstrual blood receive more heat from the Air about them. Also a hot Country, ripe years, and lusty, and hairy bodies are fittest to beget boys. Also there are many things that by a special and hidden quality are fit for this purpose. So Mercury, 
What herb- Mercury can do.  that is divided into male and female, is held to be most effectual in producing Children of the same kind with it, so that the decoction of juice of the Male drank four days from the first day of purgation, will give force to the womb to procreate a male Child: but the juice of the Female drank for so many days, and in the same manner, will cause a female to be born, especially if the man lie with his wife when the Terms are newly over. I think it is, because the one purgeth the right side of the matrix, and the other the left, and fosters it with heat. So it comes to pass, that the cold humour being taken away, the woman is made fit for conception. 
A Similitude from the Earth.  For as in boggy and watery grounds the seeds of Plants are drowned, nor do they easily grow forth, so by the superfluity of a cold humour the seeds of men are choked, that the force and faculty of the womb can make no sex nor form of them. Seseli of Marsilea is of the like effect, Sage, Nutmegs, Cinnamon, Cassia Lignea, Zedoary, Lignum Aloes, Masterwort, Calamint, Clary, Dittany, Elecampane, Orris root, juice of Motherwort, and innumerable things of this kind, that discuss winds, 
What things purge the wateriness of the womb.  and wipe away superfluous moisture, and prepare the womb as tilled grounds for to sow the seeds on. So other things by other forces cause that the matrix be not so slippery, that the seed may stick the faster. Of this kind are Amber, shave of Ivory, Storax Calamita, Hartshorn, Sumach, Blatta Byzantina, Myrtil seed, Witwalls, Cypress Nuts, Frankincense, with the bark, Mastic, Spoonwort, Avens, Cinquefoil, red Roses: whereof some applied outwardly, others taken inwardly, strengthen the womb, and consume superfluous moisture, bind close the gaping of the matrix, and make it hold the Seed; and because the women on this side the Alps for the most part are subject to fits of the mother, and such diseases of the womb, they had need use these things before others. But if the parts be overdryed and burnt, they must use moderately moistening means, both Meats and Physic. 
A dry matrix what is good for it.  But they that would be commended for their wedlock actions, and not be without Children, they must observe this rule, to lie with their Wives at distance of time, not too often, nor yet too seldom, for both these hurt fruitfulness alike. For to eject immoderately weakens a man, and spends his spirits; and to forbear longer than it is convenient, makes the seed ineffectual and not manly enough. Also we must consider the opportunity of this matter, when it is best to copulate, and what sex you conceive in your mind to beget.  

Avicenna his Counsel for Copulation.  Avicenna, no base fellow, nor an Author of the lowest rank, describes the time and manner of procreating a sex: When (saith he) the terms are spent, and the womb is cleansed, which is commonly in five days, or 7. at most; if a man lie with his Wife from the first day she is purged to the fifth, she will conceive a Male; but from the fifth to the eighth day, a female; Again, from the eighth day to the twelfth, a male again; but after that number of days, an Hermaphrodite. Though he brings no probable cause of these effects, yet methinks it seems to be very probable. 
Avicenna his opinion explained.  For the first days the womb being cleansed, and the fordid humour perfectly purged forth, the matrix hath more heat, whereby the man and the woman's seed stick faster together, and is directed to the right side of the womb, by the attractive force of the Liver and the right Kidney, from which also in those days hot blood is derived for nutriment of the Child that shall be. For the left parts, as being cold and benumbed, and void of blood, cannot contribute any thing so soon as the terms are purged; but blood is drawn later, and more sparingly from the veins of the left side, which are called the Emulgent veins, 
Emulgent veins.  that creep about the Milt, and the left Kidney; so that at length after the first day until the eighth day some blood comes forth of them, whereby the Child is to be nourished. So that when those parts perform their office, and the right side parts do cease, by reason of the situation, and cold nutriment, a female is begot. After the eighth day the parts on the right side do their office again, and blood comes from them to nourish a male. After this circuit of days, because the menstrual blood flows, without distinction from all parts, and the matrix is made too moist with cold humours flowing unto it, and the seed joins to neither side, but floats in the midst of the womb betwixt both: 
What begus Hermaphrodites.  The seed of both Sexes confounded make an Hermaphrodite, which conception takes its form and forces sometimes from the left, sometimes from the right side, and useth the help of them both. Hence Hermaphrodites are begot; which name is so called from Mercury and Venus. 
Irregular copulation is detestable.  Sometimes this vicious and infamous conception is begot by undecent copulation, when the woman besides Nature's custom lies uppermost, and the man under her, sometimes times to the great hurt of their health; for by that copulation turned the wrong way, they become subject to Ruptures, and Herniaes', especially if they be full with meats.   

CHAP. X.  
Whether the Child be nourished with the menstrual excrement, and whether Maids may conceive before they have their Terms.  
DAily Experience proves, that some have been married at 12. years old, and some to their great hurt, and damage of their health have had no terms at 19 years old. 
The Courses is an argument of conception.  Whence many ask, Whether, when a Maid is fit for a Man, and she never had her courses, she can conceive? some are of opinion it cannot be, that one can conceive but after her terms are over: and this seems to me to be the truth. For when the helps be wanting that further conception, and the matrix wants the humour should feed the Child, how can a woman conceive? 
A Similitude from flourishishing shrubs.  But our Matrons especially Midwives, reason thus from Trees: as no Plant wants fruit that bears flowers; and no Tree is barren that yields blossoms, but every Tree is unfruitful that wants flowers: so young Maids that have no courses conceive not, nor do their wombs swell, though they receive the seed. 
When the courses stay, then stays fruitfulness.  But women in years bear Children no longer after their terms are stopped. For since the flux of this excrement affords matter to generation of Mankind, the seed of man, like rennet and leaven, heaping this up within itself, it follows, that a woman cannot conceive either before that humour gins to run, nor after that it leaves off to run any longer, because the nutriment for the Child is wanting.  

What use of the terms.  But here ariseth another question: whether the menstrual blood be a profitable Excrement, and fit to seed the child? or only a filthy matter, which at set times is voided as a sink. I know that Pliny and many more think so, who suppose that the menstrual blood is venomous and monstrous, and they do wonderfully raise this opinion. So Juvenal taking an argument from hence to speak against women, stirs up men to hate them, 
Sat, 6.  and doth purposely write a whole satire against them, that despising them, they should never marry. I know indeed that the flux of the Terms is a fowl thing, and what harm may come by it, if this sink be stopped longer than it should be, and that Moses did well, 
Levit. 18.20. Deut. 29.  as God commanded him, to forbid all men to lie with women that time that they were defiled with this Excrement. So he drives from the company of men, those that have Gonorrheas, that is fluxes of blood, and commands them to be purified. And Esaias to express extreme foulness to be abhorred, All our righteousness (saith he) is as a menstruous rag, etc. Which though it be true, 
We must abstain from menstruous Women.  and and the great Lawgiver, by God's order, did most justly forbidden it, that no man should defile himself with fowl copulation, or be polluted thereby; yet this proves not that this flux is superfluous, and doth not serve for the child's nutriment.  
For Hypocrates the Author of Physic, and Galen a great lover of it, do rightly profess in many places that the menstrual blood feeds the child, and that the child grows by receiving that flowing out of the veins. 
De tuenda valetudine.  So Galen: Blood, saith he, and genital seed are the beginnings of our Generation, which arise from the very principles, as from a root. The blood is as fit matter that obeys the Artificer, the seed is as the Workmaster. Again, in comment. Aphoris. The menstrual blood is one principle of our Generation, and is by nature moist. 
L. 1. Aph. 14.  Hitherto belongs that Aphorism of Hypocrates. If a Woman with child have her courses, the child cannot be well, For the blood is taken thus from her, that is directed to the womb from all the body, to feed the child. If therefore the courses running away, weaken the child, and defraud him of his nourishment, it must needs be that they do good when they are stopped, and serve to feed the child all the while it is in the womb. 
The Breasts fill with milk when the terms stop.  If they do no good, and the child hath no nutriment from them, I pray what is the cause that the courses are stopped in women with child, and such as give suck, and that without any hurt to them? There can be no other cause given but that they are consumed to make plenty of milk, or to feed the child. But to explain this question the more fully. I shall set down this dilemma; If the courses confer nothing to feed the child, 
The Authors dilemma of the monthly terms.  than women may conceive though they want their courses, for nature can draw blood from the veins to feed the child: But if they do help to feed and increase the child, they cannot conceive unless they do run: Aristotle excellently unties this knot; 
Hist. Animal.  Women (saith he) conceive naturally after their terms are over, and they that want their terms are commonly barren: Yet it may be that some may conceive that have them not, namely as many as have so much humour collected in their wombs, as useth to remain with those that are purged. For some have the humour remaining in the womb, but not so much as to break forth and run out, yet enough to feed the child. For many when the courses run do conceive, but they cannot conceive afterwards, for their Matrix presently after purgation closeth, and the places are no longer open. 
De vul. se.  Galen clearly explains the same in these words. The vessels of the Matrix that penetrate into the inmost part, from whence flow the terms, when the woman is about to conceive open their orifices; But the time of conception is when the terms begin, or at least end. For though the rest of the time of purging these orifices are open, yet the woman can by no means conceive, because the seed cannot stay in the womb, but is washed away by the blood that runs in so plentifully. But when the terms end or begin, the orifices are open, and the menstrual blood runs not by streams, but gently forth, by little and little, as by a dewy humour sweeting in, whereby the Matrix is moistened; whence it is that the seed sticks to the roughness of the womb, and nourishment enough follows by the dropping of blood that flows thither For before the Terms flow, conception cannot be made, because the nourishment is wanting, nor doth the seed stick fast; for at that time the vessels being shut, the matrix is smooth, and the seed by reason of smoothness like glass polished, runs away, and cannot stick and unite; for roughed things are fit than smooth things to sodder together.  

Why Whores conceive not.  Hence it is, that whores by frequent lying with men do not conceive. To which appertains that sentence of Hypocrates; Those that have moist wombs do not conceive, 
L. 5. Aphor. 62.  for the seed is drowned in these as corn is in wet grounds. Likewise they that have over-dry matrices are unfit to bear children; for it is necessary, that the parts should be wet with the dropping of the menstrua. I do not now discuss the matter, what strong arguments they insist upon who think the terms not needful to nourish the Child. Let them hold their opinion; but I can never believe that this humour is unprofitable, and doth not serve toward the Child's generation. For since all women that are in perfect health have their courses at set times, what can we think but that this humour runs forth for some end, and is not venomous, unless it stay beyond Nature's time in the body, or it be restrained by some disease or accident. So in plethoric bodies, that is, 
Continual Fevers.  such as are full of humours, pure blood if it be not ventilated corrupts, and causes a putrid fever, and other next to contagious diseases, as the small Pox and Measles; 
A Simile from houses shut up.  so we see houses long shut and not cleansed by the wind, to grow musty, and smell filthily. Since therefore the terms are an excretion of superfluous blood, which the weakness of that sex can neither concoct by heat, nor discuss by exercise, it must needs break forth by the Moons urging of it at a set time; and by the running out thereof the body is cleansed; and if it chance to be stopped longer; it grows venomous by corrupting. But it is not so in Nurses, or women with child: 
What menstrua are venomous.  for it is a strong argument, because that humour is useful in its time, and fit to nourish the Child; but that is not so, that by long stay corrupts in the body: But because after conception it drops from the veins into the womb, and feeds the Child all the time the Woman is great with child, if the womb should lie open, or the terms any way run from it, the Child cannot live, or would grow very weak.   

CHAP. XI.  
The Soul comes not from the Parent's Seed, but is infused by God, and can neither die nor corrupt, what day of Childbearing it is infused.  

How the mind raiseth itself toward God.  THe Soul of Man is by no means more invited to love God, nor can know itself better, than by searching into itself, and when it doth narrowly consider the excellency of its own mind. For so it comes to pass, that a man lifts up his mind towards God, and comes to know him, and despising all filthy vice, bethinks himself, 
Man is God's Image.  that he hath fellowship with the Divine Nature. And truly it is not idly to be passed over, that man hath the breath of life from God, and is made after God's Image. The dignity and prerogative of which gift let no man think to consist in the outward form of the body, but in the internal part, that is, the rational Soul of man; which since it is an heavenly spirit and incorporeal substance, taken from the pattern of the divine mind, this is it that makes a man excel other creatures, because he is like God, and partakes of the divine essence. But because God made the body of Earth, it is mortal, and endures but for a time; but the Soul that God breathed from himself is immortal and incorruptible. For since God's essence is eternal, and the Soul of Man proceeded from it, it must needs be eternal and immortal, as its original is. And though the forces of the soul are much weakened, and do not so exactly represent the Maker's Image, yet it is not quite lost, for the wound the Devil gave it is cured by our Saviour's mercy, and his munificence and virtue hath restored that which was foully defaced by the fall of our first Parents. 
God the restorer of decayed Nature.  If any man would make trial of this Divine gift, and see the Excellency thereof, let him descend into himself, and search diligently into his own mind; he shall be sure to find there admirable gifts, and excellent ornaments in abundance, 
The Gifts and Ornaments of the Soul.  with which every one's mind is richly endowed; as Reason, Understanding, Judgement, true choice, agility of Wit, Memory, and many more, that absolutely prove the Soul to be more admirable, than that we should think it to be corporeal or subject to corruption. 
The force and excellency of the Mind.  This only enliveneth and rules the body, and instructs it with various actions, exercising it with many offices. Whence it is, that from the multiplicity of Effects it hath divers appellations: For as Augustine saith, 
De Spir. et anim. c. 35.  when it enliveneth the body it is called the Soul; when it gives it knowledge and Judgement, the Mind; when it recalls things past, Memory; whilst it discourseth and discerneth, Reason; whilst it contemplates, the Spirit; whilst it is in the sensitive parts, 
Seat of the Mind.  All these are the offices of the Soul, whereby it declares its power, and performs its actions. This is placed in the highest part of the body, and next to Heaven, pouring forth effectually its forces on the parts of the body. It is not drowned in the blood, it comes not ex traduce from our Parents, or from the seminal faculty, but it is free from all gross matter, and all corporeal corruption, and being new created by God, 
The Mind and Soul are incorporeal.  is infused into the body newly made, not borrowed and fetched from some other place, as the Pythagorean Philosophers maintain in their absurd transmigration of Souls, holding, 
Transmigration of Souls is absurd.  that when one man dies his soul goes into another body, not only of men, but sometimes of beasts. Ovid in his 15. Metamorphos. hath thus rendered it: 
Souls cannot die; when they their bodies leave,  
Then other Bodies do the same receive;  
All things are changed, but nothing quite decays,  
Nature is flitting, one state never stays.  
Souls wander here and there, from Beasts to Men,  
They come, and then to beasts return again.  Hence these superstitious Philosophers forbade the eating of flesh, thinking it abominable to taste the flesh of any creature, lest one might cnance to eat his Grandfather in a calf, 
Tertullian his witty Sarcasm.  as Tertullian very facetiously derides them. Christian's must reject such opinions; for Orthodox Divines conclude for certain, that the Soul is given to every Infant, and infused into it, when the Child is perfect in all parts of the body, 
When the reasonable Soul comes into Man.  which happens about the 45. day commonly after conception, especially for males that are like to come forth to see the light in 9 months. But females that are of a weaker constitution, receive not their Souls till about the 50 day. And though this day cannot be certainly set down, yet Hypocrates hath exactly reckoned it, at what time the Child hath its perfect form, when it gins to move, and when it shall be born. For in his Book of the Nature of the Infant, If a Male (saith he) be perfect on the 30 day, he will move on the 60 day, and he will be born in the seventh month: But if he be perfectly form on the 35 day, he will move on the 70 day, and begin to come forth in the eighth month: But if he be perfectly form on the 45 day, he moves the 90 day, and is. born in nine months. Out of which passing of days and months it appears clearly, that the day of forming being doubled, makes up the day of moving; and the day of moving, 3. times reckoned, makes up the time of being born. For example, where 35 perfects ' the form, if you double that, it will make 70, the day of motion; and that, 3. times taken, makes 206 days or 7. months, giving every month 30 days, so you must consider of the rest. But a Female is made perfect in longer time than a Male, 
A female is perfect later than a male.  and the mother goes longer of a girl, so that there is some difference in the account. For a female form on the 30 day, moves not till the 70 day, and is born in the seventh month. When she is form on the 40 day, she moves on the 80 day, and is born in the eighth month. But if she be perfectly form on the 45 day, she moves on the 90 day, and is born in the ninth month. But she that is form on the 50 day, moves on the 100 day, and is born in the tenth month. I have spoke the more largely hereof whereby every man may understand that the reasonable soul is then infused, when the child hath its perfect form, and is exactly distinguished in his lineaments. For the soul is not present in the first Month the child gins to be form, but the faculty of the Matrix, and the force of the seed perform that work very cunningly, and by degrees distinguish the parts, and make the form perfect. For the first six days the seed lies like an Egg, 
The rudiments of Man's form.  and represents cream or Milk, and thin fibres woven like cobwebs are produced, the nine days following, the Navel veins and the Cups, do administer blood and spirit, from whence are framed the organical parts, and such as serve for nutrition, as the Liver, Heart, Spleen, Lungs, brain, which from the first moment of Conception are perfected the eighteenth day: then till the forty fourth day the other parts are perfected, and the child gins to live and feel, though it move not being weak, or it moves so weakly that the Mother cannot perceive it. At this time the rational soul is thought to enter, and to add force to the natural faculties, and to perfect the whole work which Augustine proves by the testimony of Moses. 
Quaest. 32. Exod. 20.  If anyone (saith he) strike a woman great with child, and she miscarry, if the child were form, he shall pay life for life, but if the child were not alive, he shall pay a sum of money for it. Whereby he proves that the soul is not in the child, nor can it be called Man, unless all the members be perfected, that it have the perfect form of a man. Since therefore it is infused into the body made, no man may think it comes in with the seed. For if the rational immortal Soul were in the seed, or should fly out with it, many souls (saith he) would vanish with the daily running forth of the Seed.  
Wherefore it is not fit to think that the Soul was propagated by Adam, or any of our progenitors, but that God doth every moment create and infuse them. Which I think may be confirmed by this saying of our Saviour; 
John 5.  My Father worketh unto this time, and I do work. Whereby he implies that the great and good God the Father; and the Son also that is equal to him, and of the same essence, are still working in creating and saving the souls of men, and are busied in producing them, and of other Creatures souls also, whereby they live and have their being. To which belongs that of the Psalmist. God saves both man and beast, and feeds and fills them with his plenty. 
Psalm 35. David's words explained.  Who being peculiarly affected toward man, he hath bestowed more rare gifts on his soul. For man is in a more excellent condition by far than the beasts are. For God hath given to man reason, and a mind which other creatures have not, and hath taught him to know his maked, and hath breathed into him a divine soul; which bounty Job confesseth; He teacheth us more than the beasts of the Earth, 
Job 35.  he instructeth us above the Fouls of the Air, whereby he shows that men excel other creatures, and that God hath given man better parts in abundance. But imperfect births and Monsters want these singular gifts of God: For though some of them pan● and seem to be alive, yet they have not that from a rational soul, but from the forming faculty, and the generative spirit, that are in the seed and blood; 
An Embryo in the first Month deserves not a Man's name.  for these for the first forty days nourish the conception, and enliven it, and form it like a man. Also the other creatures have a vital spirit, and other powers of the soul, to live and perceive, which they have from the faculty of the soul, and the flowing of blood, and by these they grow in the belly, and receive life. For which that of Leviticus may be alleged; 
Levit. c. 17.  For the life of every Creature is in the blood thereof: For the life and spirit of every living creature is in the blood, and fed by it, as the Lamp is by the oil. Which force of the soul, as Galen knew very well, so he ingenuously confesseth that he is ignorant what is the substance of Man's soul, and whence it comes. But had he been learned in better Philosophy, 
What the Soul is.  he would not have doubted to say that the soul is a spark of the divine mind, and a blast of God that distinguisheth man from beasts, and makes us immortal. But that every man hath a particular soul, as it is proved by many things, so especially the vast difference between the manners, wits, judgements, opinions, and affections of men doth confirm this. So Horace writes,  
So many Men, so many minds, 
L. 2. Ser. satire. 1. Pers. Sat. 5.   
As shapes, so thoughts are of all kinds:  
Each Man's will's his own.—  
Which I think proceeds only from the divers conditions of their souls. For God, saith David, 
Psalm 33.15.  hath in particular fashioned the hearts and minds of all men, and hath given to every one its proper being, and a soul of its own nature. Hence Solomon rejoiceth that God had given him a happy soul, and a pure body agreeing with the manners of his soul. Many of the Ancients question in what part of the body the soul hath its seat. Philosophers say, in the middle of the heart, which the Wiseman seems to point at, Keep thy heart with all diligence, because life proceeds therefrom. 
Prov. 4.  But Physicians that have searched the works of nature more narrowly; 
The house of the soul.  place the soul in the Brain, from whence all the senses and faculties of the soul and the actions proceed. Yet the force of it is diffused through all the parts of the body; it fosters and enlivens all the parts with heat, and gives them force. But it doth give peculiar force to the heart, the fountain of life, 
Apoplectick-veins.  by the Arteries carotides, or sleepy Arteries that pats upon the throat, which being cut, men grow barren, or if they be stopped, they become apoplectic; for there must necessarily be some ways and passages of the veins, and Arteries, through which the humours and spirits animal and vital may pass to and fro, & receive native heat from the soul. For as a Parlour, though it be large, grows hot with a good fire, and a Dining room is warmed all over with a hot Stove; 
A simile from a hot fire.  so the body receives effectually the forces of the soul spread all over, and by the help thereof performs its operations. For though the soul is said to reside in one place, yet the force of it passeth far and near, and is seen in every part of the body, and exerciseth every member. So the eyes, ears, nostrils, tongue, the joints of hands and feet are the Souls Instruments that she useth. 
The parts are the Soul's Instruments.  But if the Instruments and Organs that serve the Soul be unfit or out of tune, or hindered, they perform the operations of the Soul the more imperfectly. As we see in fools, old men, children, and madmen, in some of them the faculties of the Soul show themselves after a long time, and in others they are lost. 
A Simile from fire raked up.  For as fire under ashes doth not shine forth, and the Sun under a thick cloud affords but little light; so the Soul drowned in moist or faulty matter is darkened, and reason is overclouded by it.  

The Soul in Children is imperfect by reason of the Organs.  And though reason shines less in Children than in grown people, yet no man must think that the Soul is an Infant, and that it grows by degrees, for than it should decrease again and grow old. For the Soul hath its force and endowments from the first being of it, for the substance of it can receive no loss; but the unfitness of the Instrument and Organ makes the difference, that it cannot so well perform all her functions and offices, of which I purpose to speak more at large in the next Chapter, whereby the faculties of the Soul and Body may appear more fully, and that every one may know how they agree and are affected mutually with diseases.   

CHAP. XII.  
The Soul though it be incorporeal, not made of matter, or Elements, yet is it subject to passions and perturbations, and such affections as redound upon the Body.  
SInce the Soul performs her functions by the body, and carrieth that house about with her, 
A Simile from a Snail and her shell.  as a Snail doth her shell, it falls out most commonly, that when the body is affected, the Soul is affected also, not with a primary passion, as some believe, but only secondarily by reason of company; for so great is the sympathy and affinity between them, that some faults of the body fall upon the Mind, and some of the Mind upon the body. For being that the Soul useth the Organs of the body, which are many ways ofttimes affected with ill humours or perverted, it falls out, that the Instruments being hurt or hindered, the Soul cannot perform her actions as she should.  
So the Body hurt doth ill affect the Mind, 
Hor. serm. l. 2.   
And presseth down the Soul, as oft we find.  
The wise Hebrew who saw that before Horace, saith, That the corruptible body presseth down the Soul, 
Sap. 9  and overcomes the Mind that meditates on many things. And though the substance of the Soul is thought to contract no stain or fault from the body; yet as a thick cloud darkneth the Sun beams, 
A Simile from the Sun's light.  and as the eye by looking through a glass of divers, colours, sees things otherwise than they are, as red, yellow, green, blue; 
A Similitude from Spectacles of divers colours.  so intem perance of the body shadows and darkens the light of reason and the Mind, and causeth the actions of the Soul to be worse performed. So mad and doting and drunken people think they see two objects, when there is but one. So melancholic people imagine strange things, 
Humours that offend the Mind.  and invent dreams; choleric people are rash and strangely angry, when the brain is oppressed with the smoke of hurtful vapours. And besides many small inconveniences formidable diseases do confirm what hurt comes to the Mind from the humours of the body, as the Apoplex, Lethargy, Palsy, Convulsions, Madness, Frenzy, Epilepsy, all which do so forcibly offend the forces of the Body and Soul, that a Man is quite besides himself; and his mind is altogether overwhelmed. Also if the Mind be held with any hurtful matter, and be given to hatred, anger, jealousy, emulation, envy, or detraction, it brings the body to the same temper, and poisons it with the like mischief. To say nothing of the other Passions of the Mind, whose weak cogitations trouble our rest, and disturb our sleep. For there is nothing, saith Fabius, so employed, 
L. 1. c. 1.  so various and unquiet and torn with so many cogitations as an ill mind, so that it hath no leisure to take care of health, or of any honest employments. For neither sleep, that is most pleasing to those that are weary, nor speech that is a Physician to a sick mind, 
An ill mind unquiet.  nor meat, nor drink that nourish the body, are sweet unto it; what quietness of mind can they have? what content or constancy in their cogitations?  
They that a guilty Mind torments within, 
Juven. Sat. 14.   
A secret whip of conscience lash for sin,  
Do suffer more than all the Fiends of Hell  
Can do, their witness in their breasts doth dwell.  
To this may be referred that of Isaiah, The heart of the wicked is as the foaming Sea, whose waves cast up mire and dirt, 
Chap. 17.  for they have no rest, there is no peace to the wicked, saith the Lord. An ill Mind may be merry ofttimes, but is never secure.  

The Countenance shows the Mind.  Now these affections of the Mind are so violent and cruel, that what the Mind feels, appears outwardly by the countenance. And as the clearness of the mind is seen in the eyes, colour, face, and the whole habit of the body; so a deadly mind full of vices breaks forth by the outward appearance: which Isaiah showeth, 
Isaiah 3.9. explained.  The show of their countenance doth witness against them, that is, their face and outward habit of their body, doth argue them to be wicked, and that they meditate nothing but deceits and mischiefs. To which agrees that saying of Solomon, The fools eyes wander every way. 
Eccle. 8. Prov. 27.  In the face of the wise wisdom shines: for the countenance of a man is a certain sign of his mind, and brings forth what lieth secretly within. So Catiline's pale face, saith Tully, filthy eyes, sometimes quick, sometimes slow gate, did clearly bewray his wicked heart: he had an impure mind, hateful to God and Man, that could be quieted with nothing, his conscience did so wound him with fear and restlessness. There is never so small a fault of the Mind, but will appear somewhat in the outward lineaments of the body. For hatred, anger, fear, sorrow, love, envy, treason, a desire to rob and steal, will presently be seen in the face. 
Diogenes his opinion of a pale young man.  Diogenes seeing a pale wan-faced young Man, said he was either in love, or was malicious: For envious persons are vexed with the good success of other men, wax lean, and their marrow and bones corrupt within them. When he saw another that was pale with love, 
Prov. 14.  said, He was dead in his own body, 
Lovers are pale.  and living in another's. All which confirm, that vices go and come from one part to another, and that one partakes of the others hurt, and that they mutually suffer one the others ill.  

In prolog. de virtu. Christi.  But Cyprian excuseth the body, and will have no fault laid upon that. For he saith, All vices in Man grow up in the Soul, for that only lives, feels, and moves. 
The body is the souls instrument.  But the Soul (as he maintains) so useth the body, as the Smith useth a Hammer or an Anvil, wherein it forgeth all the Idols of obsceneness and filthiness, and makes all Images of ill desires. 
The body is driven by the soul to act.  For (saith he) the flesh dictates no sins, nor invents any mischiefs, nor doth it frame thoughts, or dispose of what must be done, but the body is the Soul's shop, and what the Soul affects, it performs by the body. But where it is said, that the flesh contends against the spirit, and the spirit against the flesh, he thinks it spoken figuratively; because all that contention is of the Mind against itself, striving with its own will. For the Mind, being drunk with the venom of its own desire, applies the body in acting such contumelies, and so they jointly sink down into deadly pleasures, and fall asleep in them. 
Gal. 5.  Yet, though Cyprian speak very wittily, herein I think it fit to believe St. Paul, who faith that the weight of the body presseth down the soul, and hinders the good endeavours of it: For the spirit doth lust against the flesh, and the flesh against the spirit; they are his own words; and these two are enemies, so that a man cannot do what he would. For the earthly mansion is a burden to the soul, and stops the mind from doing what it intends. 
A Simile from a restive horse.  And as a restive horse will not endure his rider, and labours to throw him off; so the body strives against the mind that spurs the body on to noble actions, and hinders it, and by an imbred wickedness this slave is always disobedient to its ruler, and will not be drawn on by it. 
Math. 21.  Which Christ inculcates to the Apostles when they were drowsy, saying, The spirit is ready, but the flesh is weak. For the flesh is deaf when the spirit directs it, and admonisheth it, and is unwilling to hearken to it. As a man going a Journey, 
A Simile from a loaded Porter.  goes on merrily to the place he intends, but if he be overloaded, he goes on more heavily, and against his will, is longer on his way, before he can come to his journey's end; so the soul oppressed with the burden of the body, goes on very heavily, and with great difficulty attains the end it aims at. Wherefore let no man think that the body is wholly idle, but that the natural powers and faculties of the body, and the humours in it, either hurt or help the actions of the soul; and that they yield mutual aid unto the other. For in vain and undeservedly should the body partake of eternal pain or joy with the body, if it were not in many things a companion and helper with it. Let the body be the vessel and house of the soul, let it be the receptacle, shop, organ, or place for it to reside in, yet it contracts some smack from it, 
A Simile from a Cask that is tainted.  as good Wine from a fusty Cask. But if all that belongs to Man, and all his functions must be attributed to the soul, it is necessary that it be subject to passions, 
The Soul subject to passions.  and that the body should not be blamed at all, or but very little. Augustine strives by such Arguments to prove that the soul is not free from passions: Whatsoever is affected with grief, fear, sorrow, indignation, desire of revenge is passable; the soul when it cannot have what it desires, is grieved, etc. Therefore the soul is subject to passions.  
He seems to me to argue very wittily. For if the soul bound to the body were free of all grief or passions, it could feel no pain or torments in hell. But that is not so, 
Luk. 16.  as the History of the rich glutton in the Gospel confirms, who when he was in torments, desired to have his burning tongue cooled with a drop of water, to ease his torments; Which is spoken figuratively and parabolically, that no man may think that incorporeal substances have use of corporeal organs. For the Scripture applies itself to man's capacity, 
God's parts in Scripture are figurative. How parts are ascribed to GOD.  with proper words fetched from the likeness of things that are, and so declares God's love to those that are good, and his revenge against the wicked. By the like figure, in speech, the Bible sets forth gods anger, zeal, sorrow, repentance, the face, eyes, countenance, hands, arms of God, for the weakness of man's mind could not any other ways apprehend the mighty force and power of God, unless they were delivered to us in such a common expression. Since therefore it is clear from Scripture, that the fouls of men, freed from their bodies, and ordained for torments, are tormented, how can it be that being in the bodies, and hindered by their union with them, they should not suffer also? For I am persuaded that souls, as coming from heaven cannot be annihilated or feel corruption; but that they are cruelly tormented, and feel the pricks and wounds of a biting conscience: which Christ showeth as Esaias did, their worn dieth not, and their fire is not quenched. 
Ch. 66. Mark 9 A Simile From rotten Wood  For as rottenness and worms corrupt the hardest wood, and as fire consumes all it meets with, so the pricks of a guilty mind wound the soul, and internal furies burn and torment it. When the mind burns with covetousness, is kindled with revenge, is inflamed with anger, consumes with envy, burns in love, is contracted with grief, 
Racking of the mind are worse than of the body.  I think there is no man but is ready to do or suffer any thing, than to suffer such rackings in his very soul, and to be so grievously tormented at the very heart. The Tortures of the soul are far more intolerable than the pains of the body. Which by a figure of Interrogation, that he might strike deeper into the mind, Persius thus set forth.  
Did ere the Bull of Brass so fiercely roar,  
Or the Sword hanging down, tormented more  
The heart of Damocles?  
Wherefore the soul is afflicted an other way, by feeling and touching, than the body is when it is tormented by whipping and scourging, whilst it is wounded, or racked, or burnt. For the rational soul being a spirit incorporeal, hath inward tortures, griefs, fears, jealousies, envies, hatred, indignation, and rackings of conscience. Which affections, are more properly perturbations, if they stay longer in the mind, and cannot be discussed by reason, nor by divine help, they not only afflict the mind most cruelly, but the body also. Wherefore they are both subject to one the others laws, and bound mutually together. Yet the soul hath this prerogative, for her honour and dignity, 
The soul doth many things without the body.  that she doth many things of herself, but the body can do nothing without her direction.  
Wherefore the soul doth two ways perfect her faculties; some of them by organs, some without them, and with no help of the body. So, what actions are done by reason and understanding, and judgement of the mind are the offices of the soul alone; But manual actions cannot be done without the Ministry of the body. For a man conceives in his mind the arts of Architecture, plaistring, painting, and other arts useful for man, but he works them with his hands, 
When the soul useth the help of the body.  and useth other organs of the body. But when the soul is bend on the contemplation of things, when it remembreth things past, and meditates of things to come, and joins things present with them, when it discourseth and searcheth out hidden things, when it is ravished, and carried aloft, as Paul was, is made partaker of hidden mysteries, 
2 Cor. 12.  it useth its imbred force, received from God, and needs no bodily help, unless it would act something thereby. For then the body assists the soul as a sure undivided partner, and colleague, and by the help thereof the soul doth her actions. 
Thoughts of the mind weaken the body.  But if the thoughts be overlong, and too intent upon any business, it falls out that the body for want of the souls help, faints, and dies. Which we may observe in them that over study themselves at unseasonable times, & are too much given to their books, their body wastes by degrees, and their vital forces decay. Whosoever therefore thinks that the mind is moved with no passions, but that the mind and soul are entire, and is only affected by reason of the object, and the organ, do not seem to me to speak what agrees with the truth. 
Christ's fear shows he was a Man.  For what is the meaning of that Agony and perplexity our Saviour endured when he conceived in his mind the horridness of the punishment he should undergo, and the great ingratitude and forgetfulness of Man for his rich bounty: by his humane frailty, a while before his death he broke forth into this speech, 
Math. 16.  My Soul is sorrowful unto death; and he prays against it unto his Father. And though the Soldier's insolence did not as yet lay hold of him, or insult over him; yet his whole mind and thoughts were bend upon the danger that was at hand, and he was stricken with so much terror and horror, 
Christ felt pains in his Soul and body.  that he sweat drops of blood, that ran down his whole body in abundance, so that the bitterness of the pain was communicated to both parts, and from his Soul passed upon his body. And let no man think that in this great astonishment and sufferings, his vital and vegetable soul endured tortures, and his natural spirits only suffered, but the best part of man was in conflict, and upon the soul lay the whole force of the mischief. Yet the soul grew mindful of her first original, and recollects herself, and being supported by heavenly aid, she without fear manfully went through all the dangers by divine assistance that relieved her.  

Marry tormented with grief.  With these passions also was the Mind of the blessed Virgin many ways troubled. For her spirit and soul was sometimes full of joy, then full of sorrow; that, when the Angel brought the Message of her conception and wonderful childbearing, when the Shepherds came to see what was done, and the wisemen adored; but, this, was foretold by Simeon, and she found it to be true when her Son was crucified.  
I could reckon up a large Catalogue of those that being in great calamities were sorely wounded in their souls. The multitude of Prophets will serve for examples, as Helias, Helizeus, 
The Prophets exposed to calamities.  David, Hieremias, Moses, Esaias, Ionas, Zacharias, and besides some thousands of Martyrs, that indefatigable maintainer of our Faith, St. Paul, who all served God, the rewarder of their pains, faithfully, who besides the sufferings of their bodies, and their losses and straits they sustained, had their Souls galled with most bitter pangs. Whosoever shall consider with himself what griefs seized upon their souls, what tortures of mind they endured, what trembling: when as they were driven out of their Countries, wanting the comfort of their friends and kindred, exposed to scorns, whip, reproaches, afflicted, pressed down, trod under feet, proscribed, and they were forced to pass thorough deserts where no men could follow them, to escape the fury of their Enemies, and to save their lives. 
The Soul though into poreal is tossed with pains.  But if the Soul that distinguisheth men from beasts, be free from all passions, and can neither joy nor grieve, what is the meaning of these sorrowful speeches, Why art thou troubled, O my Soul, and why art thou disquieted within me? my Soul fainted within me, my Mind refused comfort. Again, when he is refreshed, and finds God's favour, Enter my Soul into thy rest, for the Lord hath done good unto thee; Praise the Lord, O my soul, and all that is within me, praise his holy Name. My soul longed after thee, thy right hand hath sustained me. Infinite more Examples might be alleged, whereby I think the natural faculties of the Soul only are not to be understood, and the powers that shall quickly die, but the reasonable Soul, which partakes of a Divine Nature, from which all actions of the body proceed, and all the functions are perfected. In this part God hath set Synteresis, that is, 
Rom. 1. What Synteresis is.  the love and knowledge of keeping and performing the Law of Nature, and the difference of virtues and vices: which force as Paul saith, effects this in the minds of those that are strangers from God, that by the light of Nature they embrace virtue, and abhor vice. For that part of the Soul wherein the Image of God shines forth, 
Instinct of Nature.  and the integrity of Nature appears, detests and condemns what is ill done, and strives to keep herself clear from wickedness. Though this force of Nature be somewhat weakened, that what the Mind conceives, the Will refuseth readily and faithfully to perform. 
What Conscience can do in the Mind.  Akin to this is Conscience, which accuseth and condemneth with in the mind of Man that is pricked by God; and by terror upon the remembrance of past sins, a man falls to detest his former life, and purposing to amend, reputes of what he hath done. So, revenging-Conscience admonisheth a man, setting his sins long passed before his eyes; whence we may easily prove, that the Soul is exposed to passions, and is disquieted by them. For she perceives sweet and bitter, she is enlarged and rejoiceth in prosperity, and is grieved with adversity. And not only Men, but Angels have their affections, after a sort; for they are sorrowful for Man's miseries and punishments when they forsake good ways; 
Esay 33. Evil Angels hurtful to men.  but they rejoice when wicked men repent. On the contrary, the wicked Angels are offended with men, and scandalise them, and follow them with mortal hatred; and if Passions fall upon Angelical spirits, how should Man be free from them?   

CHAP. XIII.  
That the Souls of Men are not equal in all things, nor of the same condition and dignity, but one is better than another.  
THough I mentioned some things a little before that concern this Argument, and that may establish this Paradox, yet I believe it will be worth my Labour, if I enlarge this in a particular treaty. Many are of that opinion, that the Souls of Men are of the same worth and dignity, 
Different in Souls.  and that there is no odds between the Soul of a wise man and good; and of a fool, or wicked man; and that the organs of the body only hinder the actions, and the faculties of the Soul are ill performed by reason thereof. But I, out of no desire of contention or contradiction, am persuaded that it is otherwise. For though I know that the mind grows dull by a sharp disease, or by a blow on the head, by some fall or bruise, and that a man may so forget all things; yet it follows not, that all Souls are equal, and that all men had Souls alike to judge or reason with. For every man's Soul, be it never so well adorned, and the like pains be taken to make it skilful in Arts and Sciences, cannot attain to the same Excellency, nor is alike capable of the same Learning and Knowledge, that another man's Soul is. For some are not at all disposed to learn Arts, and it is against nature to bend their minds that way. For as Torches and Lights, some shine more than others do, and give more light: and as some burning matters, 
A Simile from lighted Torches.  burn fiercer than others do; so the Souls of men are of a different light, and the minds of men are far distant in gifts one from the other. And as Angels differ in order, dignity, office, Ministry, one from the other, 
Angels are of different excellencies.  as Seraphims, Cherubins, Thrones, Powers, Virtues, Archangels, and the whole Hierarchy of Angels demonstrate; so I see that there may be a difference set between men's Souls: They all agree in this, that they dwell in a mortal body, that hath the shape of a man, though some look more like savage beasts, and are next unto them: That all men are given to procreation; that the same Laws of Nature should govern them all; That the same force of reason urgeth them; That the essence of their Soul, and form of their substance is created by God; That they are all immortal, and all endowed with one spirit. But because the force of the Divine Nature doth not so strongly show itself in all, nor are all equally capable of his gift, 
Disparity of Souls.  and some make themselves unworthy of so great a Benefit, it comes to pass, that the Souls produce their actions by another force and effect; nor are they in their present condition, state, dignity, and order, equal; nor shall they be equal in glory in ●he next life. For so the Prophet Daniel clears this point, Chap. 12. As many as sleep in the dust shall awake, some to life eternal, some to disgrace and punishment and condemnation. And they that are learned shall shine as the Firmament, and they that have taught many righteousness, shall shine as Stars for ever and ever. I find St. Paul observed the same difference between incorporeal substances, taking a similitude from the Stars. For as one Star is brighter than another, and their bodies are very divers, so great is the difference in the souls of men, and in the resurrection one Soul shall be far more glorious than another. 
2. de Anima.  But God (as Gregory Nyssen testifies) hath appointed, according to the several species of Animals, that their Souls should be different one from another, and for every body he hath assigned a convenient soul. So to Bruit beasts God hath not given a reasonable understanding, but natural industry, whereby they eat all snares and dangers. Wherefore every kind of Animals is moved by the same Inclination. For every Hare is fearful, every dog smells well, 
Bruits are governed by Nature, not by Reason.  and will hunt after wild Beasts, all Foxes are crafty, all Wolves cruel and greedy of their prey. Every Ape will imitate men's manners. But this is not so in Man; For there are infinite reasons and ways of men's Actions; nor are all men inclined to one operation, or to one thing, as Bruits are that are ruled by nature only, and their actions tend all one way. But the act of reason which belongs only to man, is divers in divers men; and as the condition of their soul is different, so are their actions. Hence arise so many sundry opinions in men. As therefore, St. Paul saith, 
1 Cor. 12.  The manifestation of the Spirit is given to every one to profit withal; and men have several offices appointed to them, which God dristributes to every one as he pleases, dividing to every man his Spirit as he will; so every man hath his own proper soul made by the same God, but not of the same dignity, not endowed with the same understanding of things, yet so as it is capable both of vice and virtue, and by its imbred force it may embrace the best things; and avoid what is evil, though she can do all but weakly where she wants Divine assistance: 
The Mind is a white paper.  wherefore methinks that comparison of Aristotle is not absurd, who makes the mind of Man like a clean table, whereon are no pictures drawn, but yet is fit to receive any whatsoever, be they Monsters of Vices, or Images of Virtue. To this belongs that comparison of St. Paul, 
2 Tim. 2. A Simile from large Houses.  As in great Houses there are vessels, not only of gold and silver, but of wood and earth, whereof some are for honourable, others for inferior uses; So God hath sent many differences of bodies and souls of men upon this Stage of the world, and hath provided them with diversity of persons and ornaments, yet not without hope of attaining a more excellent gift. For care and endeavours are taken from no man, whereby they may contend after that which is best, and attain felicity; but God helps those that strive, and drives them on when they faint in their industry. 
Let no man accuse God.  So he that is wicked by his own wickedness, may purge himself, and become a vessel of honour fit for the Master's use. For the great an● good God hath assigned to every one a particular habit of body, and a soul agreeing to his Nature, which yet are subject to be altered many ways. For sometimes a man falls off, and degenerates from his Integrity and excellency; whether you consider his Soul or his body; and forgetting his original, he wallows in the mud of vices. But sometimes being secretly prompted by God, he breaks out from the sins he was entangled with, and endeavours to do that which is good and honest in the sight of God and Men. We may see examples hereof in Saul and the prodigal Child. 
Luk. ●5.  Every man therefore hath his own mind, and his own soul, but by God's donation they have several gifts and endowments, and the Divine Spirit doth not equally fill every mind. All receive of his plentiful fountain, but some more, 
What is meant by the distributing of the pounds and talents. Matth. 25.  some less; as we may understand by the distributing of the Talents, which may sharpen and help our weak Industry in the way to Heaven, and set us forward, and command us to increase and augment the gifts of God. For one had 5. Talents, another but two, and a third but one Talon given him, every one according as was fit for him, by God who thought it best so to do, and would in his due time call every man to give an account of the profit he had gained thereby. 
2 Tim. 1.  So Paul warns Timothy and every one by him, that they take care of their charge, that they stir up the gift of God that is within them, 
A Simile from fire under ashes.  as fire under ashes ready to go out, that they shake off sluggishness, and endeavour to perform what is committed to them. For God requires of every man to better what he hath bestowed upon them, that he restore him his talon with increase. And because he will not have us idle, nor faint in our Labour, but to watch always, and indefatigably to employ ourselves to advantage, 
Luke 19  Occupy (saith he) till I come; Which when Paul an instrument of Election did diligently teach unto others, he studied by all means to do that, 
Evangelical Merchandizing.  so that he was more zealous in his Embassage than the rest of the Apostles, and more industrious in doing his office. As therefore in Jewels, Animals, Plants, Stars, there is a difference, 
A Simile from the nature of things.  one flower is sweeter than another, one Jewel sparkleth more than another; so it is in the Souls of men, which being enriched with peculiar forces and faculties, perform different effects and operations. For as the Apostle St. Paul saith, 
A Simile from the Stars and Seed. 1 Cor. 15.  every seed hath its imbred force, and there is one flesh of beasts, another of Men, and there is one glory of celestial bodies, and another glory of earthly bodies; one glory of the Sun, and another of the Moon, and another of the Stars; so one man's body is of better and more generous temper than another is; Also one soul both in this life, and in the Resurrection, as the lot and deserts of it are, (which every one must ascribe to God, and have no opinion or confidence in themselves) is more worthy and more glorious than another.  
There is a great disproportion between the souls of good and wicked men both in this world and in the world to come, 
Psalm 1.  and their condition is ●●ch different; for the wicked shall not stand amongst the just, but shall be scattered as chaff and dust before the wind. Wherefore St. Paul from the nature of things, 
A Simile from sweet smells. 2 Cor. 2.  sets many things before our eyes, by looking into which the secrets of God are made manifest to us. So in the business of Christ he makes his comparison with the sweet and fragrant smells of natural things: for as the smell and fragrancy of plants is known by the effects, and they either refresh or offend the heart; so that soul that sends forth a sweet odour, or stinking smell, either pleaseth or displeaseth Christ. 
Aeneid. 6.   
All Souls are spriteful, and from Heaven come.  

A Similitude from burning things.  But as one fire is hotter than another, and burns hotter as the nature of the fuel is, for in Oil, Pitch, Brimstone, Bitumen, Naphtha (which men call oil of Peter) it burns more vehemently. So the Soul for the faculty and force of it, and for the powers it hath received, works upon the body, and is either more active or remiss in performing its actions; yet so that the temper and mixture of the body, its constitution and organs are subservient to the Soul. The same reason serves in evil Angels, 
Difference of ill spirits. Math. 11.  whereof one doth man more hurt than another doth. So in the Gospel, Beelzebub is called the Prince of the Devils, one that is powerful to do mischief. So the Gospel distinguisheth the evil angels by their desire of doing mischief, and their malignity. For that Devil that had but small force to torment the mind of man, gets to himself seven others that were worse, and they join together and possess the man, so that there is no hopes left of a better life, or of repentance. 
A Simile from Metals.  And if we may compare corporeal with incorporeal things: as lead, Tin, Copper, Silver, Gold, Brass, and all metals have their Excrements, and will rust and Canker; and as untild fields grow over with bushes and brambles, and cockle and unlucky darnel grow up in them, 
Esay 1. A Simile from untilled fields.  so the substance of the Soul contracts many vices, and being adorned she shines with virtues, but neglected is obscured with the rubbish of vice. Yet there is no cause why any man should speak or murmur against his maker, 
Let all men submit to God. Rom. 2.  as that idle companion that hide his Talon in the ground, since the virtue of our saviour extends to all men, and God hath set marks of his divinity in every man, so that the Law of God is written in the heart of the Gentiles also that know not God, and by that law they are brought to the knowledge of him, and their conscience testifies, and reason teacheth them what to follow, and what to shun, and what great difference there is, between what is honest, and what is dishonest. 
Nature's law is imprinted in all men.  Let therefore every man be careful to live so, that this gift may not seem ill bestowed upon him, and not to murmur against God, by whose will all things are governed, that his Soul is not so good as another man's; but let him adorn that Soul he hath, 
A Simile from tilling of grounds.  and till it as he would a barren field, and soil it with hearing the word of God, that will prepare it; Let him not be wanting to his weak endeavours, and his will that is ready. And there is nothing better for the Soul than to meditate continually on God's word. 
An exhortation to embrace the Scriptures.  For this heals our sores, drives 〈◊〉 our vices, comforts our hearts, enlightens our dark minds. There is no remedy more effectual, nor more sudden to cure our sick souls; there is no wound so venomous, and deadly, that the Scriptures cannot cure.  
Art thou tormented with a greedy mind?  
Words for to heal this sore thou'lt easily find. 
Horal. l. 1. Epist.   
Dost thou love praises, and to be commended?  
By reading Books this fault may be mended.  
Froward, fond, angry, Drunkard, slothful, may,  
If they take heed be cured all this way.  
Philosophy can do all these things, but not that Philosophy Horace dreamt of, 
The profit of God's word.  but heavenly Philosophy, which restores nature that is disjointed and out of frame to her former integrity, which stirs up in us confidence towards God, and reconciles God and Man, which procures quietness and constancy in our minds, and there is nothing more to be desired in the troublesome Ocean of this life. To which that of Paul may be applied, than whom there was no man better skilled in this School. Every Scripture is inspired by God, 
2 Tim. 3.  and is profitable for learning, reproof, correction, Institution, that will make a man perfect, that the man of God may be complete and fitted for all works of Piety.   

CHAP. XIV.  
Of the immortality of the Soul, and certainty of the Resurrection; Also how that may be done; Lastly how much our minds are raised toward God from so great a benefit, and what great confidence we may have when we die that we shall be saved.  

What the meditating of another life can do.  THere is nothing that can bring more profit, to a Man in misery, and subject to many diseases in this mortal life, or give him more comfort against the fear of death, than to contemplate of the felicity of a better life, and to be certainly persuaded we shall enjoy it. Which consists in the immortality of the Soul, 
In what consists man's safety.  and resurrection of the body, which is the sure ground and foundation of all our faith; for all our labours and endeavours are in vain, and all the course of our life, Religion, Devotion, is idle and next to deceit, if we should want so great a blessing as this, and lose the hopes of a better life. Some stupid people wonder at this, 
The condition of Man is divers from the condition of beasts.  who think that men and beasts have but one breath, and that the Soul dieth with the body, and when man is dead, all is ended. But these men are blind in the very works of nature, and know not God's power by the ●hings he hath created, hence it is that their minds cannot conceive how the Soul can be eternal, and never die, and that the body shall rise again, and be restored to its integrity: But God that would have man immortal, 
Genes. 1.  created him after his own Image; 
Man is God's Image.  And if man be made after God's Image and likeness, he must needs be of the same nature with his Maker, and participate of eternity. Other creatures have not obtained so great an honour from God: 
●rutes want reason.  and no prints of the divine nature appear in them, they have no Mind, Reason, Memory, Understanding, Judgement, Arts, Sciences, or cunning in the knowledge of things, which God hath bestowed on Man abundantly. Wherefore it is a wicked thing, to say, that is mortal and perishing, that came forth of God's substance, and which the Divine mind breathed into Man. As therefore God is eternal, and free from decay, so the soul of Man, as partaking of the divine essence, 
Man's soul partakes of the divine nature.  is eternal and free from all corruption.  
But since God created all things for man's sake, God created only Man for himself, and like unto him, and therefore God loved man wonderfully from the beginning of the world, and delighted to hold familiarity, and to keep company with man; so that for man's sake he was pleased to be united to the humane nature, and the immortal God was inseparably joined to mortal Man; and thereby the Divine Nature is fast with the humane Nature, 
God is wonderfully delighted with Man.  and the humane Nature with the Divine. The truth of this is confirmed unto us by Christ who is the Wisdom of the Father, 
Prover. 3.  who procured this blessing for us: I was with God in the beginning before any thing was made, I was with him from eternity; 
God's love toward Man.  when he made the Heavens I was there, when he compassed in the depths by a Law I was present, when he fastened the Heavens above, and the earth beneath, I was with him ordering all things, and was continually delighting before him, recreating myself in the earth, and my delight was with the sons of men. Which Love and good will of God towards Man, as St. Paul calls it, 
1 Tim. 3.  hath effected so much, that all things are communicated unto us by Christ; that our condition is like to his, and we are coheirs with him: whence it is that what is expressed in Christ, 
Heb. 3.  shall be expressed in Man. He is eternal, and subsists eternally, and man by him obtains the same. He first risen and conquered death, he being the Author, Prince and first fruits of so great a Triumph; by the virtue of him all the rest are to be raised. Wherefore let no man be so unjust to himself, or so ungrateful to the giver of so great a gift, that he should envy or cast off from himself the honour of this Name. For who is so stupid that he would not desire to keep himself from destruction, 
Let no man deny immortality of the Soul.  and desire to live always rather than to sleep eternally, and without hopes of ever coming forth, to lie hid in eternal death? I know some think this persuasion of the immortality of the Soul to be a very plausible doctrine, but they wholly deny that the body shall ever be raised again, or have any part in this happiness. But these men do not exactly seek into the Nature of Man, 
Many grant the Souls immortality, but few grant a resurrection.  and the reason of the making of the World; nor do ●●ey look upon him who is the Author of this gift unto Man, and by whose virtue he hath obtained the benefits of life. For since Soul and Body joined together make a man, it must needs be, that the whole Man, that is, the Soul should have immortality, and the Body should rise again to participate of the same felicity. For the reason of framing Man will never suffer, that one part shall enjoy the end it is designed for, without the other, or that half a man, or one part should be immortal, and blessed: wherefore it is necessary, and the reason t●at man was made confirms it, that the body should rise again at length, and should be united again to the Soul to partake in the same condition with it. For when God went about to make Man; 
A strong Argument of the Resurrection.  Let us make (saith he) Man after our own Image. In which words he did not mention one part only, but the whole Man, Soul and Body; for both these joined together make a man: for when these are divided a man dies, and is called a man no longer. Wherefore Reason evinceth, that both parts shall have the same end, either blessedness if they live well, or misery if ill.  
Nor were it reasonable, that the body should fail of this hope of happiness, 
The Body is in danger for the Soul.  that partakes in the miseries of this life. For sometimes for Conscience sake the body is scourged and tortured, is grieved, and hazards its life, so that at those faculties of the Soul that are common to man with beasts as the vegetative and sensitive parts are beaten and rend. For in opinions, say, persuasions, and Judgements, sometimes the body yields to the Soul, to its great disadvantage, and is in all things a companion and minister unto it: wherefore the body must suffer wrong if it should not bear a share in the same reward. The body is the Souls organ, whereby she performs her functions and operations; 
How the Body is the Souls Instrument.  but the Soul useth the animate and sensitive body, otherwise than a Smith or Carpenter useth a Saw or a Hammer, or an Ax●; for all the parts are most fitly distinguished for their Offices, and may be applied to many duties. 
A fit comparison from the Sun and Moon.  The same difference may be made between the Soul and the Body, as there is between the Sun and Moon. For though the Moon borrow light from the Sun, yet she doth not wholly want force other own, for she hath her proper motion, and runs her own circuit: but she borrows light from the Sun as a Looking-glass, 
A Simile from polished glass.  and as Caldrons and Basins polished shine by the opposite light, but she gives no light unless she be enlightened by the Sun, yet she is not idle, for she holds on her monthly course, and goeth her circuit without the Sun's help. So the soul affords forces to the body, yet the body is not without imbred faculties of its own, and natural powers, the qualities of the four humours, whence it becomes capable of all functions, and fit to perform all actions. 
Eclipses of Sun and Moon compared to Soul and Body.  And as the Sun it eclipsed and hidden by the interposition of the Moon, so the Moon is eclipsed by interposition of the Earth. The Sun when he is in the same degree of the Ecliptic, the Moon when she is in the opposite degree. So the Soul and Body have their failings and Eclipses; and one part ofttimes either profits or hurts the other. Since therefore there is so great union and faithful society between these two, and so long as they keep sentinel in this life, they mutually assist one the other, it is fit that the body should rise again to partake of the same glory, and be admitted into the same liberty. 
Consent of Soul and Body.  If any man like Thomas and Nicodemus are so dull, they cannot understand how this shall come to pass, let him not deny God's power, or distrust him, but let him raise his heart and eyes unto him who is the Maker of all things, and in the works of Creation he shall find enough to let him understand that God wants no power, not only to restore Man again, but to do whatsoever he hath determined. Let us behold the Heavens adorned with Stars, 
Nature proves a Resurrection.  and the Earth that is under it, out of which there spring so many beautiful and pleasant flowers, so many healthful plants for Food and Physic, so various kinds of fish in the Sea, so many kinds of Birds in the Air, so many Cartel for meat, or to till the grounds, and Man the Lord of all these. All which were at first made by God's Word, 
The Majesty and Greatness of the Creator.  of nothing, there being no former matter to make them of, yet they continue fast, having their vicissitudes, rise, progress and increase. Since therefore God the Creator is so omnipotent in power, who can say he wants power to restore the dead, who made all things of nothing? And if the Creator made man's body of nothing without any labour: how much more easy is it for him to raise the dead to life again; not of nothing, but from the same matter, turned to ashes, or resolved into the Air, and scattered with the winds. 
A Simile from Founders of Metals.  But as an Artificer when a vessel is broken or spoiled, makes it up again by casting it of the same metal, and makes it better than it was: so God will in his good time raise to life bodies dissolved into Earth, of the same form they were, but freed from all spots and earthly errors: 
God is Omnipotent in what he pleases.  Let us therefore ascribe so much honour to God, and Omnipotency, that he can do what he please; and let no man measure God's power by his own weakness or ignorance, since we cannot comprehend the smallest things, 
4 Esd. 4.  for they exceed our capacity. And if this world's wonders, and the order of Nature be not sufficient to elevate men's Minds, and no reasons will serve to declare unto us the power of God, yet let every man look into himself, and consider diligently the excellency of his own Mind, and then of how great power he is that gave such gifts unto men. 
The Mind compared with Jewels.  Methinks man's mind is like to Jewels, which besides their pleasant aspect, and that the eyes are delighted with them, have inward virtues, and operations that are excellent, which lie hid, yet they are discovered by rubbing them as Amber, Jet, the Loadstone, which being rubbed and healed, 
A Simile from the force of Jewels.  draw Straws, Flocks, Chat, Iron, and that with great force, unto them. So the force of the soul raised and moved puts forth itself, and as fire under ashes raked open, shines and sparkles. And though God's power be seen in all things, and all men may be behold it in this great work of Nature, so that the Soul of man can never be filled and satisfied therewith, yet God's great power shines in nothing more, or is more eminent, than in the Soul and Mind of Man, which was taken forth of the Divine essence. 
Man's Mind is God's Image.  Wherefore let no man dare to think that shall ever die that came from God's essence, and is adorned with so admirable endowments. 
In Phaedro.  Wherefore Plato reasons well; What consists not of Elements is immortal, and can never die; the Soul is not made of the Elements, nor of concrete matter, but came from God; therefore it cannot die. Not could there be so great force in the Souls of men, such sharpness of wit, such excellency of Learning, such subtlety of Invention, such knowledge of things, or love or knowledge of God, unless the Soul were separated from earthly dross, and did partake of Divinity, and were ordained for Eternity. Which persuasion also was held by the Ancients, 
Tusc. 1. Heathens believe Immortality.  who as Tully witnesseth, did believe that there was a living after death, and that man was not so extinguished by death, as to be quite lost. Which may be understood by many things else, as also by their funeral Ceremonies. For they had not taken so much care of the dead, nor been so extremely ceremonious in their burials, unless they had thought that death did not abolish all, but that there was a kind of passing and change unto a better life. 
Ci●. de divin.  For no man can be so rude, and so inhuman of conditions, who lifting his eyes to Heaven, though he be ignorant what God it is that by his providence rules all we behold, yet he will understand there is a God, by the greatness of the World, the motion, disposition, order, profit, constancy thereof, 
Man is the chief of all the rest.  who governs and directs all things. Since therefore the great and good God, who doth nothing rashly or in vain, hath given Man the principality over all the rest, it is absurd to think that man shall be annihilated and come to nothing. Nature's Maker hath far better provided for Mankind, than to make that and to provide for it, which after enduring hard labours, should die eternally, but he rather hath showed the Haven, and safe harbour wherein man may rest, after he hath endured the sore travels of this life. Hence Paul would have all our business and cares to be concerning heavenly matters, 
Colos. 3. Hebr. 2.  and that we should lift up our Minds, and meditate of heavenly things. But if this life be the utmost bounds of our life, and it lasts no longer; there is nothing more miserable and contemptible than Man is, and the condition between the rich & poor were very unequal. For the rich have abundance of all things to rejoice in here, and the poor being full of miseries, should have no comfort after this life. Wherefore Paul reasoneth excellently well, 
1 Cor. 15. Paul's sound reasons to prove Immortality.  If we have hopes in Christ in this life only, we were of all men the most miserable: and they were in a far better condition, who are strangers to Christ, and live pleasantly, and take their ease, than Christians, who being deluded with vain hopes, suffer themselves to be vexed, and to be the laughing stock and refuse of the whole world. But if all that is Man, and all man's hopes end in death, 
Torment of the Mind reads the Thoughts.  what is the meaning of that anxiety and torment of the mind? what makes Conscience the revenger of wickedness? what makes fear and trembling when any trouble ariseth? again, whence ariseth tranquillity, constancy, and security of the mind? Are not the former the effects of those Souls that fear punishment after this life? and these the rewards of those that hope to be comforted after they have endured sorrow here, and to be rewarded for walking after God's Law, of which they had a certain hope? Whereupon Paul exhorts Timothy his disciple, to fulfil the function of an Apostolical Employment whereunto he was to be admitted, pronouncing confidently concerning himself, by an example borrowed from Runners and Fencers; I have fought a good fight, I have finished my course, 
2 Tim. 4.  I have kept the faith, henceforth there is laid up for me a Crown of righteousness, which God the just Judge shall give unto me; and not to me only, but to as many as believe in him, and trust in his promise. Wherefore no man ought to cast aside this hope, or let his mind fall off from an expectation of so great felicity. For every man's mind dictates to him the truth of this matter, his understanding perceives it, his reason confirms it, Nature itself speaks it. Add to this, that all men have a rational desire of Immortality, and every man desires to preserve the memory of himself so long as he can, and would have it continued to posterity, never to be forgotten by Age. 
De cognit. verae vitae. Tusc. l. 1.  Which reason was held most forcible by Augustine and Cicero, whereby it may be proved, that the Soul is immortal and shall never die. For this persuasion doth much put a man forward, and incite a man to virtue, and makes him endeavour to do most noble actions, considering the reward. And though this point and many more cannot be proved sufficiently by reason, not do divine things (as Paul saith) consist in words of man's wisdom, 
1 Cor. 2.  yet their industry and endeavour is not to be disallowed, who bring sober reasons, whereby they may root out of some men's minds that error, who despise the testimony of Scripture, and will not believe the Immortality of the Soul, and the Resurrection of the Body. 
How far we may seek into God's secrets.  I think it not good in other things to seek too curiously into God's Secrets; and the Scriptures do restrain humane rashness, that would venture to search out such things God hath concealed, and to enter so deep, from whence they cannot easily return. Job, Esdras, and chief Paul, have given us rules concerning this, 
Rom. 11.  who was gone so far, that he was forced to cry out; O the depth of the riches of the wisdom and knowledge of God how unsearchable are his Judgements, and his ways past finding out! for who hath known the mind of the Lord? or who hath been his Counsellor? for by him, and through him, and to him are all things.  
Moreover that no man might suffer himself to be drawn off from this solid foundation, on which all man's hope rests, and the strength of his salvation turns upon it, Paul doth stiffly urge and inculcate the resurrection, 
1 Cor. 15.  which both comprehends the immortality of the Soul, and expresseth the belief, certainty, reason, and manner of it, borrowing a similitude from the nature of things. For Nature, the Artificer of all things, which cannot be imitated, and that no man can exactly express or resemble the force of it, 
How Men shall be raised.  doth bring forth, and make many things which show God's omnipotence in all things, and declare his virtue and power in framing and fashioning the images of things. And if men admire a man for some rare picture drawn by him, 
A simile from painting.  or some curious piece of work, as he of Gades did, when he had ended Livy his History: how much more reason is there to admire and adore him, who hath set such wonderful rarities before our eyes, which we can neither number, nor understand? For that the resurrection of man's body may be proved by the smallest things in Nature; who hath not observed that when a Grasshopper is grown old, and hath cast his skin, 
A Simile from the nature of things.  a lively new shrill insect will come forth of it, from a dying and sluggish Caterpillar comes out a painted and flying Butterfly, from Aunts a winged fly? What doth the Silkworm that weaves Silk, doth it not give us to understand the Resurrection, when as being dead it revives again?  

A Phoenix is a type of the resurrection.  The Phoenix, that Lactantius writes in praise of, doth it not by reviving, show us an example of our rising again? Doth not the pleasantness of the Spring, and the acceptable return of the year, represent the Resurrection? and raise our minds to hope for immortality? Who is not delighted to see the nature of the Earth? Which when she hath received the seed sown, and the rain hath softened it, first it most be harrowed, than it grows warm, and by the vapours and fostering of the ground, it grows up into a green blade, which being fed by the fibres of the roots, grows up by degrees, and lifting up a knotted stalk, gins to be shut up in the cod, as growing nearer to be ripe, and when it comes forth of them, it sends forth corn in full ears, which is defended from small birds with a fence of ears. I pass over the force of all things that grow out of the earth, for from a little kernel of a Fig, 
Plants renewing, show a resurrection.  from a Grapestone, and from the smallest seeds of other plants, we see huge Trees, and boughs, and roots, to grow: Do not sprigs, plants, roots, branches, sciences, buds, do that which will make the Resurrection of man's body seem to be no absurdity? chrysostom after Tully doth wonderfully enlarge upon this admirable force of Nature, and highly commends the Earth, 
1 Thes. 4. Hom. 7.  that is the Mother of all things. 
The earth next after God the Parent of things.  For the life of all things is from the moisture of the Earth: Herbs, Trees, all sorts of flowers, admirable in their kinds, for smell, and sight, proceed only, and are nourished by the fruitfulness of the ground. Thick Air turns to water, which falling upon the Earth from above, waters the earth, the Suns hear again rarefies it, and turns it to Air; and there are many mutations of that kind that will make a man admire as much as the resurrection doth. For example, 
Nature's work.  the Vine out of the moisture of the Earth brings forth not only branches and tendrels that are of sour taste, but also sweet juice, and pleasant Grapes. The Date tree is a rugged barky tree, and produces sweet dates full of juice and liquor like Wine. 
An example from the structure of Man.  Also the seed from whence a man is made, how comes it to produce and frame ears, arms, hands, heart, lungs, nervs, arteries, flesh, bones, grisles, membranes, what man can understand this? there are so many differences and varieties in man's body or qualities, humours, forces, virtues, functions, all proceeding from the seed only. Do you not think it strange how a soft and moist humour should congeal to be a hard cold bone? how meats should be changed into fresh red blood? and the food should turn into veins, arteries, nerves, muscles, ligaments, tendons; Since therefore nature daily doth so many things that the mind of man cannot comprehend; who can deny but that the God of nature can do as much in raising dead bodies; 
Nature God's Instrument.  as nature that is but God's instrument doth daily in fostering and preparing of the seed that is corruptible. You may see the corn when it is moistened grow up again, into a seemly plant, and to bring forth thick leaves; 
Examples of the Resurrection out of Cyprian.  and will you not believe that a man buried in the earth may rise again, and return to his former lustre? Therefore Cyprian, who is said to have made the Creed, by Paul's example illustrates our Creed by the nature of seed: For saith he if any man mingle divers kinds of seeds together, and sows them unparted, or casts them every where into the earth, will not every seed after its kind spring up again in its proper season, and have a stalk proper to its own form and kind? So the substance of flesh, though it be diversely scattered here and there when God pleaseth, shall revive again in the same shape it was when it died: and so it comes to pass that not any confused or strange body shall be restored to the several souls, but to every soul the same body it had before, that by consequent, according as they lead their lives here a good body may be crowned, or an ill body be tormented with its own soul. Wherefore I think that Paul could not better set forth the type of the resurrection than by the similitude of seed sown in furrows of the earth. 
A Simile from Seed sown.  For what it is in nature to hid seed in the earth, the same it is in the resurrection to bury a dead body; and what it is for seed to grow again, and become a plant, is same with man's rising again; A body subject to corruption is committed to the ground: but that shall revive, all feebleness of nature being taken from it: That is buried in the earth which was subject to many Infirmities calamities diseases; it shall rise again lively, 
An Example from a body wasted.  quick, free from all infirmities and weaknesses. An example will make it clearer. A sick man that is spent with a strong disease, grows pale, and looks wan, sad, swart, ill favoured, earthly: and his whole body grows so lean, and consumed, that his lively juice being spent, you cannot know him: But this man by good Physic and wholesome diet recovers, and grows fat and well liking, and his skin grows so fine, that you would think he were painted. So in the resurrection the same body comes up again, but more glorious, and there will appear in it no marks of the old corruption.  
An example of this was first begun in Christ, who by nothing did more effectually declare his Divinity, than by his triumphant Resurrection. That example of his must be showed forth in all by his virtue; who, as Paul saith, shall change our vile bodies, and make them like his glorious body, according to his power, whereby he can subject all things unto himself. 
Phil. 2. 1 Thess. 4.  Wherefore the Apostle would not have us to be tormented with fear of death, or to grieve overmuch for it. For they that sleep in Christ, shall be raised by the Word of God, and shall live everlastingly with him. Which our Saviour foretold that it should so come to pass; 
John 5.  The hour shall come, that all that are in their graves shall hear his voice, and they that have done well shall come forth to the Resurrection of Life, and they that have done evil to the resurrection of condemnation. By which words he comforts dejected minds, 
Distrust and confidence, what they can do.  that they should not faint under dangers; but to wicked and unpenitent men they strike terror and amazement, who would never make an end of sinning, unless they considered, that after this life the rewards of sin and godliness shall be paid unto men. 
Chap. 14. & 19  Wherefore Job in his worst condition, when nothing was wanting to make him miserable, comforts himself with this certain hope; I know that my Redeemer liveth, and I shall rise out of the Earth in the last day, and I shall see God my Saviour in my flesh, whom I shall behold myself, and not another for me: This hope is laid up in my breast, that is, no man shall take from me this confidence and assurance. Since therefore all hopes of obtaining salvation, 
The Resurrection strengthens feeble minds.  and all comfort in the greatest dangers is in the faith of the Resurrection, let us set this faith against all the terrors and temptations wherewith the Devil endeavours to overthrow and weaken our minds; and let us hope assuredly in him who is the Author unto us of so great advantage and liberty. 
What Christ's Birth did.  The long expected birth of our Saviour did exceedingly raise the Souls of men to a high hope of salvation and confidence of it. His conversation amongst men, his upright life, his doctrine, and lastly, his death which he suffered for us, to free us from destruction, did confer much thereunto: 
What Christ's Resurrection did.  But the truth of his resurrection did effect this, that when he had got the victory over death, no man need to doubt of his salvation, but aught to hold a firm hope, that what hath been done already in Christ their head, shall be perfected in them also. Wherefore all our hope depends on our Saviour's Resurrection, whereby he vanquished death, and thereby he pulled out the sting of death, that is, sin, that bred the Enmity between God and us. Wherefore since we have obtained so great felicity by the death and resurrection of Christ, 
Peter. 1.  let us not be removed from the truth, but let us endeavour to partake of the fruit of so much good works, and look steadfastly upon him, who by his singular favour and mercy hath regenerated us unto a lively hope by Christ's rising from the dead, and hath restored us to life that shall never end, and hath assigned unto us an immortal Inheritance, pardoning all our offences, 
Colos. 2.  and blotting out the hand-writing that was against us. The memory of this benefit should be always before our eyes; especially at our last conflict, 
The Resurrection should still be in our minds.  when detesting all the wickedness of our former life, we must oppose against Satan, sin, death, and hell, the immense mercy of God the Father, by out full assurance in Christ, by whom there is provided certainly for us salvation, and remission of all our sins and reconciliation by his blood; By him we have admission and entrance unto the Father. He is the propitiation for our sins. 
Confidence in Christ gives us courage.  For so God loved the world, that he gave his only Son to redeem us, that every one that believes in him, trusts in him, and relieth on his promises, may not perish, but have everlasting life. Which confidence raiseth our minds to bring forth good fruits by works of charity, whereby we love God above all things, and our neighbour for his sake. 
Mat●h. 25.  What Faith dictates, Charity performs; For a working Faith begets charity, and charity nourisheth faith. 
Faith joined to Love.  So in the foolish Virgin's lamps, the light of faith went out because there wanted oil of charity. Wherefore this faith and confidence of promised mercy that is infused into our hearts by the Holy Ghost, must be stirred up and nourished in us, that by the merit of Christ our Mediator we may cry, Abba Father. For the Spirit of Adoption, 
Gal. 4.  and the earnest of our Inheritance, raiseth up our hearts, and comforts us with the redemption and possession purchased for us, and takes from our minds all fear and trembling, and terror of Conscience, and makes us acknowledge God's favour, presence, and mercy, and that we may attain Redemption and Reconciliation by the help of Jesus Christ, whom God hath set forth to be our peacemaker through faith in his blood. Wherefore being justified by faith, we have peace with God, and a settled Conscience, and a quiet mind, so that all distrust and desperation is discussed, and we apprehend certain hopes of the Resurrection and Immortality, and doubt nothing of our salvation; so that we depart from hence cheerfully to our heavenly Country and place of rest, to enjoy everlasting comfort with our Redeemer. And that these things may never slip out of our minds, and so great a benefit may never be forgot, Christ instituted his holy Supper; 
The Communion.  whereby we may remember and recollect what he hath done for us, that our mind may be elevated and grow hot with the frequent meditation of the new Covenant to adore him, and receiving his body and blood, we may be united to him, and may conceive certain hope and trust of his great love and mercy to us, whereby he was willing to die for us. Which wonderful work we ought daily, but especially to meditate on at our end when death approaches, 
The Lord's Supper.  that our minds may be settled, and we may firmly believe in him; and we may give him continual thanks for that inestimable gift of our salvation, by the shedding of his blood, whereby he wiped away all spots of sin from us, and freed us from dear of death, and from the cruel tyranny of our great Enemy the devil, so setting us at liberty. Therefore by this mystical Bread and holy Sacrament we are assured that Christ is in us, and we in him, and that we are joined to him by the most firm bond of love. 
Heb. 8.  Whence it is, that being born up with certain hope as with a staff, we are confident to receive those things that faith infused into us by the Spirit, prompts us with, and persuades us unto; for from faith as the root spring forth the branches of charity, 
James 2.  that yield plentifully the fruits of good works: For works testify that faith is alive, and safe and sound in all parts of it. 
There must be choice of works.  For saving faith is never without good works that are pleasing to God, but, as a good Tree, brings forth both leaves and fruit.  
Since therefore those heroic and divine virtues inspired by God, which are so joined together, that they can never be asunder, are so necessary to salvation, the mind must be daily busied in them, that after the troubles of this life are past, after that we have approved the profession of our faith, and showed it openly, which God requires we should do, 
Sinners are Justified by Faith in God.  and exerciseth us therein, we may come to those riches, that Inheritance, those rewards, that God hath appointed for them, who in the conflict of this life have employed their Talon as they ought to do; 
Ezek. 18.  wherein if they have erred, the next way to salvation is to lift up their souls to God, and to commit themselves wholly to his great mercy. Wherefore depending on his clemency in hopes of mercy, which he denyeth to none that repent, 
Heb. 4.  Let us come with boldness to the Throne of Grace, that we may find mercy in time of need. And let us continually from our very heart speak in the ears of our merciful and placable Judge, those words of the Prophet; 
Psal. 148.  Enter not into Judgement with thy servant, 
Psal. 119.  O Lord, because in thy sight no man living shall be justified. If thou Lord shouldst observe what is done amiss, who might abide it? but with thee there is mercy and plenteous redemption. 
Despair must be cast away.    

CHAP. XV.  
Whether there be a reasonable Soul infused into monstrous births, and to abortives, and whether they shall rise again to life; And, by the way, from whence Monsters proceed?  
ALl those that are like men, and, according to the order of being born received from our first Parents, by that way and means proceed from both Sexes, though they are monstrous in shape, and deformed in body, 
Deformity unmans not man.  have notwithstanding a reasonable soul, and when they have run the race of this short life, they shall be made at last partakers of the Resurrection; But those that are not from man, but by mixing with other Creatures, and exercise their Actions otherwise than men do, shall neither be immortal, nor rise again: So the wood-gods, Satyrs, household gods, Centaurs, Fairies, Tritons, Sirens, Harpies, and if fabulous antiquity hath invented any other things of this nature, they have neither rational souls, nor enjoy the benefit of the Resurrection. There are indeed, amongst so many millions of men, many that are deformed in body, and are of an horrid aspect, with hog's snout, and uncomely Jaws; yet all these though they are far from the natural shape of Man are referred to the number of men: For they speak, discourse, judge, remember, and perform other offices of the Soul, and perfect their actions after the manner of men, though they somewhat degenerate from man's dignity, and his imbred force of Nature.  

Whence monstrous shapes proceed.  Now a Monstrous habit of body is contracted divers ways. For fear, frights, influence of the Stars, too much or too little seed, Imagination of women with child, and divers phantasms which the mind conceives, deform the body, and cause Children to be of a shape not proper to the Sex. Sometimes the whole course of Nature is changed, either when the seeds are vitiated, or the Instruments be unfit, so that the natural faculties to propagate and form the Child cannot perform their offices exactly. 
A Simile from the Industry of an Artificer.  For as the most Industrious Artist cannot bring to perfection a work happily begun, where the matter is naught, or the Instruments are dull; so Nature wanting the forces of her faculties, or not having a fit matter, doth all things ill, and fails of her end. Some there are that by their operation, do make some parts of the body otherwise than Nature made them. So in Asia, as Hypocrates testifies, 
Of Air and places.  there were great heads, that the Nurses made their heads to be long figured: for that they thought was a sign of a noble and generous spirit, as a Hawk nose was amongst the Persians; whereby at length it came to pass, that though the Midwives ceased to press the children's heads, yet nature whilst she was forming the child, agreed with the ancient custom, and what they did by great Industry, Nature did of her own accord. Also nutriments, and the qualities of the outward Air make some parts deformed. So they that dwell in cold moist Countries, have great heads, great bellies, fat bodies, 
Country's change the conditions of Soul and Body.  babber lips, swollen cheeks. Many Countries produce Pigmies, and little men, very short. Other countries' produce people with great throats, and scrofulous tumors, with flat noses, crooked legs. Yet though many things be wanting in these people, and the parts be either ill framed or wrested amiss; yet because they are born of women, and some force of reason shines in them, and they are led by the same Laws of Nature, Orthodox Divines say, There is a rational soul in them, and that they shall rise again. 
The Resurrection will restore bodies deformed to their right shape.  And by rising again they shall lay aside all deformities of their bodies that were ill favoured to behold, and be well form like as men are, and all lame crooked imperfect limbs shall be made perfect. And though in some the force of reason shines less, because of the unaptness of the organ, as in children, old men, drunkards, madmen, in whom the force of the Soul is hindered, or oppressed. Yet every one of them hath a reasonable soul; and what is defective shall be made up at the resurrection. But imperfect and abortive births, and all mischances where the limbs are not fashioned, or very imperfectly, because these want the reasonable soul they cannot be called men, nor shall they rise again. 
Difference between abortion and a mischance.  Physicians make a difference between abortion and a mischance. For a running forth of a mischance is, when the seeds were for some days joined in the womb, but by the slipperiness and smoothness of it, they run forth again before they come to make a perfect shape, so that a rude unframed mass runs out, that was the rudiments of a Child that should have been, and a shadow of what was begun, but it was cast out untimely, as seeds and buds from trees that bear not fruit to maturity. But Abortion ofttimes shows the parts of the Infant perfectly made up, which when it is 42 days old, is endowed with a rational Soul, and is alive. Whence, if it chance to be cast forth by some sudden accident, it shall one day rise again. For though many things be wanting in it, and it is not come to its full magnitude, yet in the Resurrection all shall be made up, that time would have produced. 
A Simile from children increasing.  And as children have many things in possibility, that with progress of time, and increase of years do show themselves, as teeth, nails, hair, and full stature of body, which by faculty of the seed increases by degrees, and come to perfection; so in the Resurrection all things wanting in the body, and parts that are imperfect, shall be made perfect. Whosoever therefore is born of the seed of man, and not from some foul matter or vicious humours concurring, though he be of a monstrous body and ill favoured shape, yet shall he rise again from death to life, all faults being repaired by virtue of the Resurrection, and framed decently; for that Omnipotent Workmaster of all things,  
Makes nothing weak, 
Prudentius.  who doth the body raise,  
For were there fault, it were not for his praise.  
What is by chance, or sickness, or by care,  
Or otherwise decayed, he will repair.  

Nothing is impossible to God.  For that is easy for him, who made all things of nothing. For as Augustine saith, It is more easy to create men, than to raise them when they are dead. It is more to give that a being that never was, than to repair what was before: And the earthly matter never is perished in respect of God, who can easily restore to its former nature what is vanished into the Air and other Elements, or what leanness or hunger hath consumed, or diseases have wasted, or what is burnt to ashes, or is passed into the first principles, or into the substance of some other body. For the flesh shall be restored to that man it was taken from, as his Due, 
A Simile from borrowed money.  that was borrowed from him. They that are men shall find this to be true, and those mousters that are bred from them, and have the same nature with them, shall be partakers of this divine gift.   

CHAP. XVI.  
The humours and food do change the habit of the body, and state of the mind apparently; And hence arise the affections, and stings of conscience: And, by the by, what Melancholy can do, and how it may be cured.  
THere is no mortal Man that is not led by his passions, and perturbations, but one is more driven by them than another, and is more easily forced by the motions of his mind. 
All men led by Passions. Why Socrates was less subject to them.  For they that are of a good bodily temper, and lead a temperate life, and sober diet, are less wont to be troubled with passions. So Socrates is reported to have been of that constancy and calmness of mind, that both at home and abroad he was always of the same countenance and alacrity of mind, though he had a very scolding Wife to vex him, which he obtained no otherwise than by his frugal life, and great temperance. Hence it is that Cicero saith, that Intemperance is the fountain of all the passions, 
Tusc. 4.  which is a departing from the mind, and from right reason. So that the desires of the mind cannot be ruled or kept in order. 
Temperance.  As therefore Temperance abates all disorderly desires, and makes them submit to right reason, and preserves the judgement of the Mind entire; so Intemperance that is contrary thereunto, inflames and disturbs every condition of the Mind, and urgeth it. Whence it comes that all diseases of the body, and errors of the Mind spring from thence. For as when blood and phlegm abound, or both cholers are increased, sicknesses arise in the body; so the disturbance of ill opinions, and the jarring between them, spoils the Soul of her health, 
The difference of passions amongst themselves.  and draws the body into mutual destruction: For so anger, rashness, fear, envy, sorrow, emulation, when they seize upon the veins and marrow, and are possessed of the inward parts of the mind, are hurtful also to the body, and cause many terrible diseases thereof; Also the diseases of the body by sympathy and way of company affect the Soul.  
And though objects, and many outward causes, stir up many troublesome motions in man, yet the principal cause, and original is from the heart, and from the humours and spirits, which if they be moderate, and not infected with some strange quality, the mind is not so hot, 
The original of Passions.  and is more calm: So if the blood be clean and pure, if the temper be equal, and the body be well, men are slower to be moved, nor are they so exceedingly vexed with fear, anger, or revenge, and if they be somewhat in passion, as no man is without all passions, presently reason being called to counsel, and Judgement of the mind admitted, all heat of stomach abates, and is assuaged. 
Examples of moderation are David and Pericies.  We have examples of this in David and Pericles, who when a naughty fellow reviled them, and upbraded them, they did not revenge or hate him for it, but used him with great humanity. The heart receives divers motions of the mind from outward objects; Yet oftimes when there are no outward objects presented, it breaks forth into violent passions, and some secret thought entering the mind of a contumely offered, or by indignation by reason of some inconvenience received, the mind itself grows hot and is disturbed within. Wherefore it is of great concernment in the difference of passions, to know what temper every man is of, what humours are abounding in his body, and what is the quality of the spirits that arise from those humours; For those that are of a hot and dry temper of them bodies are soon angry, especially short little men, who are presently enraged upon some trivial business of no value. Which anger by reason of the narrowness of the place, 
w●y little men are so●● angry.  and the small distance of the organs presently seizeth on the mind, and fires and burns them, as low cottages and sheep coats. For the same reason, these little men exceed others for wit and judgement of mind, because the spirits are gathered together, and not so much dispersed, and so perform their forces more closely, 
A Simile from fuel on fire.  and sharply. But as some fuel takes fire sooner than other combustible matters do, and some are sooner put out than others are, so it useth to happen in spirits and humours, whereof some breed long and during passions, others sudden passions and fading presently, whence it falls out that choleric men are hot and presently angry: 
The 〈◊〉 of choleric men.  and as straw and stubble presently takes fire; so they by the thinness of a hot humour, and sudden inflammation are more weakly angry, for their anger suddenly grows cold, and they are pacified; But me lancholique people are slower before they grow angry; 
Melancholic natures.  but when they are provoked, they are ill to be calmed again, and they are so mindful of in juries, that they will hardly be friends any more. 
Phlegmatic.  But phlegmatic people as they are cold and moist, are scarce ever moved with passions of the mind, and are never greatly troubled with any thing; whence it is that they are slothful and sluggish, and not fit for any noble actions, on them the Proverb may be verified, He hath no mind that hath no anger. 
A proverb against sluggards Sanguine complexions.  But sanguine people are of hot and moist constitutions, and are held with no weighty or serious business of cares, but are wholly taken upon with sports, tales, songs, and jeers, and compliments, and take care for nothing but pleasures, and delights, which conditions and differences of men altar according to the quality, and mixture of the humours, according to the climate and Air they live in; and they do variously affect the minds of men, and therefore I am persuaded, that the humours are the causes of Passions. For the heart being affected the spirits are raised, and the humours boil, and the minds of men by their agitation are more inflamed, as if a torch or fire brand were put under. For as when the General or Prince is moved in an Army, his guard of Soldiers, 
A Simile from a Captain of an Army.  and all that are to defend him presently make themselves ready to fall on upon the enemy: So when any passion ariseth, all the humours are suddenly stirred with the heart, and the spirits break forth, as in anger, shame, bashfulness, immoderate joy; but in grief, sorrow, fear, they draw themselves in, not without great detriment to ones health, so that the blood sometimes forsakes the heart, and sometimes by coming too much unto it, it strangles it. So many have died suddenly by overmuch joy, and others by sudden frights and fears, 
Who are fearful and faint-hearted.  which happens chief to such as cannot regulate their passions, by reason, as are commonly weak men, women, infants, old men, Anchorites, who in their youth go from the company of men, and lead a solitary life, who have but weak heat, and a thin slender animal spirit, and therefore they have but small courage, and are fearful and faint hearted, and cannot be valiant in resisting of dangers. Moreover each man's age, the temper of the climate, influence of the stars, education and course of life, 
Many things change the s●ate of the body.  and course of the Country are of great concernment in the differences of the passions and manners. For if you regard all nations, and their several nature's studies, and inclinations; you shall find their ways of living to be divers, as also their wits, affections and manners are. Wherefore it is much to be considered what age a man is of, of what education, under what climate he was born and bred, what temper and constitution his body is of, lastly whose company he keeps, what diet he useth, and what is the abundance and quality of the humours, 
The manners arise from the humours.  at that time. For these generally cause men's manners, and fashions of their minds. So they whose blood is thick, are commonly fierce, cruel, inhospitable, unhuman, and never regard the stings of Conscience, never fear, and are without all Religion; they care not for godliness, or humanity: of which kind are Mariners, Pipers Carters, Potters, Carriers, and Soldiers, who by reason of the thickness of their blood, and their gross troublesome spirits, have their Consciences ruff-cast, 
What men are inhuman.  and their minds darkened with most gross vices. And if any spark of a better mind chance to shine forth, or if they have any virtues that are given to these courses of life, they either overwhelm them, or slain them with great faults. For when they have spent their whole time upon all mischief, 
L. 1. Belli Punici.  their wicked course of life becomes a second nature to them. So Livy saith, that inhuman cruelty, and more than Carthaginian perfidiousness was to Hannibal, he made no reckoning of truth and holiness, he feared no God, made nothing of perjury, or Religion. For as Lucan hath it.  
Soldiers neither Faith nor truth regard: 
L. 4.   
All's venal; that's right where is most reward.  
By which variety of wits, manners and affections, it seems to me that the passions and propensions of every man's mind, are to be referred to many causes. For though the objects, and the heart itself, and the parts ordained for nutriment, and to engender spirits, are the organs, and receptacles of the affections, yet the humours within the body, 
What things sharpen the passions.  immoderate heat, influence of the Stars, faculties of the Alements, qualities of the Air about them, immoderate use of Wine kindle the fire, and are the Seminaries of troubling the mind, and stirring the passions. Hence consider what hurt may come to reason, and to the mind of man, where the organs, spirits, and humours, have contracted any vice. For so a man falls from his dignity, and becomes a beast. Which the kingly Prophet complains of; Man being in honour, is like the beasts that perish. 
Psalm 48.  For his reason is extinguished, and the light of his mind is overwhelmed with vicious affections. For as lights and Candles give less light, 
A Simile from a Torch.  when they are set in a Candlestick that is fowl and dirty: so the mind of man darkened by the grossness of the body, shines less, and is more slow in putting forth herself; It is indeed natural for sanguine people to be merry, for melancholic to be sad, for phlegmatic to be dull and drowsy, for choleric men to be angry: 
When passions are mildest.  But all these passions are moderate, and less faulty where the humours are moderate, and are vitiated with no strange quality. But if their quality or abundance be augmented, or overpasse moderation, a man is affected many ways, and turned off from the use of reason. And though the Elementary qualities, 
The Stars and humours are violent, yet cause no necessity.  and humours, and spirits impose no necessity upon any man to do this or that, nor yet do the aspects of the Stars: Yet they have so much force in moving the passions, that men, though reason strive against it, are run upon rocks by the tempests of their passions. For as is the distemper of the Air and of the Sea, and as the violence of Wine drank overmuch is great; such is the violence of a melancholic or choleric humour, if it be overmuch augmented. 
All men are subject to passions.  And what man, if he look nearly into himself and search his own nature, will not presently perceive turbulent motions, and passions? so that sometimes he will be more angry, more froward, more envious, more lascivious, or more inclined to one or another passion according to the distemper of the humours. And if the mind of man endure such changes, where the humours do but a little degenerate from their natural tempers, that in a moment the mind is hurrried with divers affections, what shall we think will become of it, when they are proceeded to the height of mischief, and have seized forcibly on the principal parts? Examples and sad spectacles of these things, are madmen, lunatic, frantic, enraged, 
Soul and body are affected with mutual diseases.  melancholic people, and such, as their minds are alienated, or do dote or are in a delirium, for the diseases of their bodies seizing upon their minds do torment them with terrible and fearful torments. Wherefore they that desire to live in good health, and to be free from such mischiefs, must live temperately, lest their minds be darkened with the thick smoke of the humours, and so disquiered with strange and absurd Imaginations, 
That all Scholars must shake off melancholy.  and removed from their proper places. But this lesson most concerns those that manage public employments, and such as are much given to their studies, because these men commonly are troubled with melancholy, which humour though it sharpen the mind, as Wine doth that is drank moderately, yet if it be overmuch increased, or vitiated, it much offends the mind. That Cicero chose rather to be dull of wit, than to be witty and melancholic. 
Tusc. 1.  Some are by nature melancholic, and most men have contracted it from divers causes, that were by nature free from it. 
Melancholy whence it breeds.  Many have come to this temper by long continued studies, and unseasonable watch. Others fall into it by fear, care, sorrow, sadness: Many from the stops of their emrod's and monthly terms, or from some usual evacuation restrained; who, when as their brain is filled with a black and dark smoke, their mind is vexed with absurd Imaginations, and is so changed and forced, that sometimes men of good lives and of great esteem have been brought to fearful ends thereby. That a man would wonder there should be such great force and violence in a melancholic humour, that it should overwhelm reason, and take away a man's understanding. 
A simile from a dark Cloud.  But as a thick dark cloud shadows the Sun's light, so a melancholic humour darkneth the mind, and drives it on to many mischiefs.  
The evil spirits also mingle themselves with ill humours, and especially with black choler, 
Evil spirits mix with melancholy.  because that humour when it exceeds Nature's bounds, is most fit to move us to any wickedness. For men of this constitution conceive grievous and sharp passions, and that last long, for the contumacy of the humour, that will hardly melt and be dissolved. Whence it follows, that evil thoughts and apprehensions stay long in their minds, 
Whence melancholic people Imagine absurd things.  which sometimes break forth into action, that they fall foul upon those they know, and those they know not, making no difference, and do mischief both to others, and sometimes to themselves. So the humours do afford firebrands to choleric men, but when they are angry they hurt others, and not themselves. But that the cause of these things consists in the humours, and not in the wicked spirits, though they help to trouble the humours, may be collected from hence, for that mad, melancholic, and frantic persons are wont to be cured by opening the emrods that are stopped, and so are reduced to better minds, those fuliginous smokes of the humours being removed that did vitiate the imagination, and animal spirits, 
L. 6. Aph. 21.  as may appear by Hypocrates, his Aphorism: If the melancholic veins or emrods run in those that are mad, they are thereby cured, nature deriving the ill humours from the principal part to the parts more ignoble.  
Again, 
II. Aph. Ill vapours hurt the brain.  the emrod's are healthful for mad people, and such as are troubled with diseases of the kidneys. For when that humour, whether it be in the Hypochondres, or the Spleen, or be heaped up in the whole body, or in any part, fills the brain with an ill and filthy exhalation, it causeth fear, sadness, sorrow, heavy groans, astriction of the heart, ring in the ears; and reason being oppressed, and the light of the mind extinguished, they begin to despair, sometimes desiring death, sometimes fearing and abhorring it. 
How Melancholy may be driven out.  Wherefore, as Galen saith, when the Spring and Autumn begin, that humour must be gently and by degrees purged out, by vomit, belching, purging downward, breaking of wind, by opening a vein, and by causing the emrod's, and courses to run. And whosoever is subject to this disease, he must earnestly and with great care resist it, and must by no means entertain Imaginations that falsely creep into his mind, at first pleasing and amiable, but afterwards as they grow strong, they can hardly be resisted.  
A fault by hiding will the stronger grow. 
Virg. 3. Georg.   
Physic can cure that only which we know.  
But if adversities and misfortunes have brought on this mischief, you must oppose against it an undaunted courage of your mind, and support yourself with God's Word, and with confidence in him, and so with the less labour you shall overthrow those terrible phantasms and representations that assault you. 
The Mind must be underpropt by God's Word.  For by these helps the most noble Heroes have stood firm, who when all was come to be almost past recovery, and they desired to put an end to their miseries by death, yet the greatness of their griefs could not overcome them. 
3 Kings c. 19  So Helias in his afflictions desired to die. So David so often assaulted by his enemies began to distrust. So Job even in despair chose rather to die, 
Ch. 7.  and to end his life any way, 
We must not do violence to our life.  than longer to endure so great miseries. Lastly, Christ like one in despair, and taking our cause upon him, complains, that he was forsaken by his Father. But all these by the hope and assurance of better things cast away all trembling and distrust, looking unto God with a steadfast mind. 
In Som. Scip.  But this, as Cicero saith, all men should be persuaded of, that the Soul must be kept in the custody and watchfulness of the body, nor must it leave its station until God command that gave it, lest we should seem to reject so great a gift of God. 
Bel Judaic. l. 3.  Wherefore Josephus seems to speak excellently, that what evil soever comes to us, we should bear it with a cheerful and undaunted courage. And let no man think it lawful for him, to end his life basely & beneath the worthy condition of Man, & appointment of nature. 
Melancholic people worthy to be pitied.  But if any man by reason of a disease, or alienation of his mind do come to an unhappy end, let no man trample on men of such a condition, or censure them too severely; but let every one rather pity their case, and grieve for their mishap; for since they were not well in their wits and had lost their reason & understanding, their mind was turned upside down, and they were deceived and blind in the choice of things. For when the virtue of imagination is corrupted, absurd things present themselves to our minds, and we judge confusedly of things, and discourse erroneously. For the like happens to our minds, as doth to our eyes, 
A simile from Glass.  where glasses are looked through that are of many colours, for through them all things seem to be blue or green, or red, or yellow, or of the same colour always as the Glass is, so that the objects appear in their species otherwise then they are in themselves. 
Why feavourish and drunken men dote.  Hence men that are drunk or angry think they see double objects, when there is but one. So those that are doting in Fevers, think they see divers Hobgoblins, and the corrupt Imagination and organs vitiated, present strange phantasms to the mind, by reason of the agitation of ill humours, and the spirits that pass here and there, and wander up and down in the brain; 
Corporeal spirits stir the mind.  wherefore the spirits and humours are of great efficacy in troubling the mind, and moving the affections, and wounding the conscience. But if they be sincere, and no way defiled, men are of a pleasing disposition, and not complaining and touchy. But if they be once stained and troublesome, many passions of the mind arise, and turbulent affections. Since therefore both Soul and body are affected together; first care must be taken, to sweeten and abate the troubles of the mind with pleasing words. For as the Proverb saith; A good speech is a Physician for a sick mind: 
A simile from Wild beasts enraged.  and such men must be dealt withal as the occasion serves, as the habit of their body is, and the qualities of the humours require. For as wild beasts are tamed by man's industry, so their minds must be pleasingly drawn, that will be enraged with harsh and ruff words. Yet sometimes, as for the diseases of the body, incisions, caustics, and burn are useful: so sometimes we must be more violent, and bridle such wicked actions by wholesome correcting speeches, unto which at sometimes when the noxious humour boils over, they are wont to be tempted. And there must be no less care taken for the body. But let him remember that undertakes the cure, that he do not raise that humour with violent medicaments, but by degrees and easily, and with as great dexterity as possibly he can, for it is not good to exhaust that sink all at once. For that humour stirred, breathes forth a kind of ache in the back, and ill savour that disturbs the brain incredibly, that the mind conceives strange things. But first the spirits must be raised with sweet smells and nosegays, and the body must be fed with juice of the best meats, and they must sleep on soft beds. But wine nourisheth the soon of all things, and doth least offence to nature. Yet in giving wine, though it be the chief help to discuss sorrow, there must be choice used, and care must be had to prescribe it seasonably, and as each man's age, 
Choice of Wine.  custom of life, and the Country requires. For wine doth not always drive sorrow from Melancholic people, but sometime it increaseth it, and exasperates the disease, especially where the body is full of ill humours. Wherefore the body must be first emptied and purged with fit remedies, before any manner of diet be prescribed. 
Aphor.  For impure bodies the more you nourish them, the more you hurt them. For since the nature of wine is various, 
Ill Wines trouble the Mind.  and there be many kinds, nor are all wines alike strong, you must observe to give the best wine to drink, and that as is seasoned with no offensive thing; for in Taverns and other such places where wine is sold, they are sophisticated, to the great disadvantage of men's health, with quick Lime, Gyp, Bitumen, Clary, Rocket, and wild Myrtils. So some kind of wines are so far from ●uting melancholy, that they make it grow more, and be worse than it was. Hence our Country people by drinking wines from Pigic●●●, that send sharp vapours to the brain, become wayward, sto●ard, angry, implacable, that they will be always angry, and will ofttimes beat their Wives: which when they have drank Rhenish wine, or some strong wines, they hold it Religion not to do, for than they are more pleasant, and more ready to kiss than to fight with them. Wherefore Melancholic weary thirsty people, that are dry of bodies, by Horace his Rule,  

L. 1. Ep. 15.  Must drink what's good and pleasant for to drink,  
That may abate all cares whereon they think.  
And entering in the veins, may raise their mind  
To lofty thoughts, and make their speech so kind,  
That they may, among Virgins, Lovers find.  
To which may be added that of Pliny, 
L. 22. Ch. 25.  all sharpness of mind is abated by some sweet juice, it softeneth the passage of the spirit, and makes the way more easy. Every man may make experiment upon himself: For there is no man but sometimes he is much troubled with sorrow, anger, grief. So when a man is weary, thirsty, hungry, or hath watched too long, he is more prone to anger. 
In Cur.  So hunger and delay, as Plautus writes, makes a man take pepper in the nose, but so soon as he hath eaten his meat, he grows quiet and is still. 
Hunger kindles ●nger.  Hence it is, that men that are full, are less subject to anger than those that are empty. Because the body moistened with meat and drink is not so dry, and the native heat being warmed, the body is less subject to wax angry. For the natural faculties are busy about concoction, and yellow choler that useth to boil over where men are fasting, is qualified by the humours mingled with it. So Cauldrons, Frying-pans, and such utensils grow more hot, and smell more offensively when the liquor, or fat that swims on the top, is consumed by immoderate heat. For all things that want moisture or oil, will stick to the pot, or send form offensive vapours, so that men say usually, Rost and boiled are taken out of the same pot. 
A common proverb w●e●e meat is ill digested.  Wherefore lean people, and such as are of dry tempers should do well not to fast overlong, but eat something to refresh natural heat. For the body grows dry with unseasonable fasting, which consumes the radical moisture, 
Fasting, ill for lean folks.  of which we spoke elsewhere.   

CHAP. XVII.  
Herbs are subject to change, and will lose their forces and form, 
Herbs will degenerate and change.  unless they be dressed continually.  
MAny Physicians complain, that the descriptions of Plants are false, and their virtues are uneffectual; and that there were many Plants obvious and common in former times, that if we compare them with these of our times, ours will answer to them neither in name nor descriptions; and therefore they say they are other plants, though we call them still by the same names. So our Hyssop, Beans, Cinquefoil, Valerian, Tyf, wheat, Provender, Rye, Amelcorn, they think not to be the same, because they do not exactly agree with the descriptions of the Ancients. For as I would defend no men's errors that are deceived in the choice and knowledge of Plants: so I think that some men do not sufficiently measure all things by the squre of reason. For though in so great a change and variety of herbs all of them cannot be ranged into a certain Classis, nor can we give them a fit name that may answer the description of the Ancients; yet we must not think that they are other plants than what were described by the Ancients, or of other operations than such as they set down. For Nature itself gave a cause for this Variety, if there be any▪ which daily changeth the form, 
Nature's arifice in Plants.  and is luxuriant in producing new manner of plants, that they seem to differ from those they come from. To this may be added, the cunning of Herbarists and Gardeners, that by mingling feeds, and by using art about them, have learned to make them grow more fair, and lovely to sight. Hence comes that variety of colours in Plants, and Flowers, 
Gelliflowers in th● lo●● co●atrey● 〈◊〉 v●●y beautiful.  whic● is especially seen in Clove-gelliflowers, that by the Gardener's art grow so full of variety, that they are nothing like to the descriptions of the Ancients, and therefore some think they know them not. So Calathiana in Autumn, Erauthemum, blew-B●ttles that grow in corn, appear not only of a blue colour, but also white, red, purple, divers coloured; so that yellow Marigold Virgil describes on the several Calends of each month with a double row of flowers growing thick together, delights our eyes, growing in a roundle. So Jove's flower, and Rose Campion is with a sparkling scarlet colour, and died with a thin purple sometimes, 
Oculu● Christi.  and sometimes it recreates our sight with a colour white as snow, growing round with a various heap of leaves: after the same manner do stock Gelliflowers, Daisies, Hesperis, and all the Winter Gelliflowers bring forth their flowers. Virgil shows, that in former Ages Gardeners did take pains in them. 
Some I have seen their seeds to sow prepare  
With Nitre and oil lees, 
Georg. l. 1.  for they by care  
Will grow far greater, and be sooner ripe.  And though the Industry of the Gardner cease, and the art how to sow them, the herbs themselves do naturally change their fashion, if you consider their colours, form, stature, forces. And that is partly done by the secret force of the Stars, partly by length of time, that such things as appeared as though they would last always, 
De ration. Concionand.  are turned to another habit, as if, as Erasmus saith, Nature's curiosity would not have the fashion of herbs truly known that might pass currant to posterity, but would have a continual search to be made for them, that we see are changed or renewed daily. So Nature sharpens man's Industry, and shakes off drowsiness.  
For the first cause and spring of Husbandry  
Would not that this Art without Industry  
Should ere be learned, 
Virg. l. 2. Georg.  thus sharpening mortal hearts,  
And with great pains teaching to find out arts:  
And within furrows for Plants to inquire,  
And hid in flints for to discover fire.  
To this we may add the state of the climate, and nature of the Air, 
Places changeth Plants.  and Country, that will change even the hairs, colours, and habits of men's bodies. For Plants, according to the nature and quality of the place, and for variety. of the ambient air, grow sometimes more tall, sometimes less; some have many branches, others come forth without any stalks at all; some as the earth is, are watery or milky white, 
〈◊〉 from 〈◊〉 ●●a●h of A Simil the stom Children.  others are very green tending to black. For as children that the Nurses keep the breasts from, or seldom feed them, do grow lean and starved, and look pale, or not very lively; so plants that grow in lean hungry barren ground, are ill-favoured and not so pleasant to behold. Whence you may see plants that grow on walls and stony grounds, scarce a hands breadth in height; and if the same be set in a fruitful ground they will grow a cubit & a half high, and will send forth their branches long and broad. So Bugloss and great Comfrey, are ofttimes seen with white flowers; so Clove-gelliflowers either by art, or fruitfulness of the ground, will yield a white, red, various coloured flower, upon the same stem and stalk. So the purple violet colour decays sometimes and turns blue. 
The flowers of herbs are changed into divers colours.  By the same reason some leaves of Plants are not so jagged and nicked: and prickly plants grow more gentle and smooth, according as the ground is higher or lower they grow on. To this refer what daily experience teacheth, that herbs and fruits of Trees do not only change their shapes, if they grow in a place and climate fit for them, but will also grow better, and be more wholesome; when as before they were deadly, and not edible. 
2. de Aliment et 3. de Sympto, cause.  Which Pliny and Galen speak of the Persian plant transplanted into an Egypt: and Columella hath writ the Experiment thereof in these words:  
With Damask Prunes their Cups are compassed round,  
And such as in Armenia are found.  
And Apples which in rude Persia grow,  
Full of their imbred poison, but we know  
That now they yield a wholesome nourishment:  
And all their venom is consumed and spent,  
And of their Country they the name retain  
Peaches, that on small Trees do grow amain.  
For this kind of Apple unless it be exposed to the Sun beams, over against the South, and is of a cold and moist juice, and therefore corrupts quickly, and offends the stomach, 
Gal●de Alimen. facult.  unless it be eaten before meat. Wherefore Nature attempts many things which the art of Man perfects and directs. For grapes will grow without stones, if you cleave the stalk and take out the pith; yet so, that in taking it forth you hurt not the bud. For the sides will quickly grow together again if they be accurately joined. 
How some grow without kernels.  So Medlars, Peaches, Dates, Cherries, Prunes, and Cornelion berries that are full of stones, grow without stones by the care and Industry of Man; if you cut off the young Tree two foot above the ground, and then cleave it to the root, and take out with a rasp the pith of both parts, than straightways bind both the parts fast together with a band, and cover the top and the partitions of both sides with loam, clay, or wax, and put a wet paper about it; when the year is over, you shall find that a scar is come upon it, and that all is grown fast together; graft this Tree with grafts that never bore fruit, and they will bring fruit without stones: which by Theophrastus' direction I tried upon a vine, and it proved true; Also Inoculation, Insition, Emplastrisation, do show the cunning of Nature, and the Industry of Men. For by these means Plants will put off their own nature, and get another form and fashion, and one will easily change into another. 
Three kinds of Insition. A Simile from the Nature of Man, and education.  For as we see men for the variety of their wits, and care of their education, not only to grow different in their knowledge, and to follow other manners and studies, and to obtain other inclinations of mind, and one body is more slender than another, or taller, or more pale and bloodless, or more rough or hairy, yet all of them have the shapes of men, though some look more rudely; so it useth to fall out in herbs, which for the same causes are not of the same shape and vigour always, though they be not so changed, that their whole kind and species perisheth. For they always are like the thing they are called by in some part; and they have the effects peculiar to the earth they grow in, and fit for the nature of the people of that Country. For many plants are brought forth of the fortunate Islands, which Men call the Canaries, which being used in our climate, do not hold the same forces in all things, nor do they grow of the same form and magnitude; yet they do not wholly lose their natural force and former Being, though they depart something from their first original nature, and vigour. As we see in Spondylium, 
Angelica, and herbs of kin to it.  which the vulgar call Angelica, in Masterwort, or Silphium of Lombardy, which though by reason of the malignity of the earth, and the coldness of the climate, they something differ from the descriptions of Theophrastus and Dioscorides, yet we find them to be the same plants, and to work the like effects; though by the distemper of the Air their forces are something weaker: 
All herbs delight in their own Climates.  For since every Country hath certain kinds of herbs proper for the climate, and every one prospers in their proper soil; it cannot be, that being transplanted they can retain their vigour. For some delight in shady valleys and close places, some in open places where the Sun may shine upon them: some delight in marshy and wet grounds, some in sandy, dry, and gravelly earth; which if you transplant and make them grow in contrary places, 
What Herbs delight in the Seacoasts.  you take away great part of their virtues. So Orris grows in Illyricum, Hellebore in Anticyra, Wormwood in Pontus, and amongst the Santones; so Sea Purslane, Sampire, Sea coal, called Soldanella delight in creeks of the Sea, and Sea coasts, and salt waters. So some others grow better in some places, and more happily in their native soils. So Virgil writes from the nature of things, and confirms it to us: 

L. 2. Geor  All grounds do not all herbs yield,  
Some grow in Gardens, some in field,  
Willows by Rivers, Alders in Marshes grow,  
Elms that are barren, stony Mountains know.  
Myrtills do love Seacoasts, but the vine  
Delights to grow on hills, the Sunshine  
Is best for that, the Yew loves the North,  
Each Climate doth some Trees bring forth.  
Black Ebony in India only found,  
And Frankincense loves the Sabaean ground  
No Land affords all sorts—  Many of these if you transplant them into another Country they will decay, faint, or die, or grow very hardly, and can scarce hold their Names and Virtues. Wherefore he that will plant any thing, let him observe Virgil's Rule,  

L. 1. Geor  Learn for to know the climate and the winds,  
And for to know the Plants all in their kinds  
What every Land will bear, for in one ground  
Corn prospers, in another grapes are found;  
Elsewhere grow Apples, and the grass full green,  
Pastures and pleasant Meadows to be seen.  
Tmolus yields Saffron, and India doth  
Afford us plenty of Elephant's Tooth.  
The soft Sabaeans Frankincense present,  
The naked Chalybs Iron, for strong sent  
Pontus Castoreum yields.—  

Duynen are to the Low-Countries sandy Mountains.  Hence it is, that the Low-country Mountains that run along the Sea side to keep the Sea from entering, and by a long crooked passage from Britain in France run Northward, bring forth all sorts of Plants, which naturally come forth in those sandy places, (for those hills are white with sand, and not with Snow,) and there needs no Industry of man to make them grow. This is effected partly by the Nature of the ground, and partly by the Influence of the Stars that incline toward that Coast of the Earth, and exercise their forces there. And hence it is that every Country hath its Mines, 
Whence Mines come.  out of which according to the nature of the ground, and operation of the Planets, brass, silver, gold Ore are dug forth, and pieces of metal, gravel stone, marble, chalk, ochre, cinnaber, marking stone, etc. The like nature have the morish grounds in Zealand, out of which they dig Turf, that are of a bituminous quality, and when they burn they smell like Naphtha, with a filthy ill savour. Hence the fields and lakes are called Mores. And formerly the Britain's that are next the Sea in France were called Mordui, and their County Turwane, 
Terravana.  because it is exhausted by digging forth black Turf. So that there are many great empty pits, where they cannot sow corn. Also in Brabant that matter is dug forth; but because the Country is not so salt, 
Turf and Darry, are fuel in Zealand, as bituminous clods.  and is farther from the Sea, it smells not so strong. They call these clods Thurs, but those by the Sea Coasts Darry; which have such force, that they being burnt often in their houses, they consume their iron, copper, Tin, silver and brass vessels, and make all things that are in their houses worse, except Gold. For that is not smoked or soiled by the fume, but shines the more, and swells out, 
Gold is made bright by the smoke there of.  especially that is pure and not mixed, or sophisticated. This comes from the rarity and softness of the gold, whence it drinks in the smoky vapour, and swells and shines thereby. 
Gold drinks liquor.  For though gold be heavy and ponderous, yet is it soft, ductil and porous; which may be proved by a cup filled with water, than will receive some crowns of gold and not run over. For besides the spirits that go forth of it, it drinks in some part of the water, and so swells with it. Wherefore a smoke of Turf made often where this metal is, will give it a gallant lustre. For since that smoke defiles all things near it with foot, and makes them look yellow, 
a simile from yellow 〈◊〉.  or like the yelk of an egg, as yellow choler doth such as have the Jaundice; gold grows yellow by it, which is its natural and proper colour. For no other colour can be put upon gold but yellow, or like the yelk of an Egg, or like our Marigold flowers, or Saffron. There are some learned Professors in the Low-Countries, 
What is Voer in Dutch.  who think that this matter underground, that is dug out of the bowels of the Earth, as a child taken from its Mother's womb, is made of the stocks and roots of Trees, when Woods were overthrown by the Seas inundation, and the earth by degrees driven over them, but their argument is weak, because sticks, and twigs, and reeds, and Morish canes are found in the turf. But I see they have not well observed the mines and bowels of the earth in all places, since in Brass, Gold, Silver, and other metals, we may see a kind of boughs, and veins run along in them, which they get in the bottom of the Earth by a vegetable force, and influence of the Stars.  
For nature is never negligent or idle, but doth attempt many and great things, and it doth form and beautify not only the superficies of the earth, but all the secret and hidden parts of it. Hence it is that the Jasper, 
●●●●s Artifice.  Pophyr-stone, and Marble, are naturally wrought with divers lines, and are chequered with divers colours. So the Nutmeg is chamfered wit lines running betwixt. Which also we may observe in citron Tables, and in our Oaks, and other kinds of wood cut into shingles, that with many veins running up and down in them, and with many strikes and turn are very beautifully chamfered, as garments made of Goatskins, and Nobleman's Robes that are wrought, 
Camelot damast.  variously woven. And many such things that are dug forth of the bowels of the earth, wrought so curiously, as if some Graver or Carver had wrought them into that form. 
Coral is a shrub.  So Coral in the bottom of the Ligurian Sea, bears leaves and fruit, and being drawn forth with nets, it presently hardeneth like a stone, and becomes black or red, or if the moisture be less digested, white; So in that part of Gallia, Belgica, where the Eburones, Menapii, and Sicambri lived, there are stone-cole dug forth, 
Stone-cole.  that are of the Nature of hardened bitumen, with which the inhabitants not only melt Iron, but make good fires in their houses, and if they be quenched once, and again, they will revive if they be put near the fire. And whereas all other fires are inflamed with oil, 
Pit-cole is quenched with Oil, but burnt with water.  these coal burn more if you cast water on, but are quenched with oil. Other Countries have also their mines and minerals under ground, some afford Brimstone, Lime, Gyose, Ochre, Alum, pieces and clods of Gold and Silver, through which fountains tun in the secret passages of the Earth, and they impart their qualities to the waters, and so are made fit to cure diseases. So Mines near the Sea, are of a bituminous nature. For the clods dug forth thence, smell so much of brimstone, that those that fit by, faint, and swoon away, and pity coals, and such as are made, breed the same inconvenience, unless you sprinkle salt upon the fire. 
Salt strewed on Fi●● coals abates the stench.  For by this means, the venom that offends the brain is discussed.  The venom, and offensive humour boileth forth. 
Li. Georg.  
Some ascribe this generative force of the Earth to the Stars (which doubtless do effectually operate upon inferior bodies) because we see many things decay, 
The effects of the Stars upon inferior bodies.  and new things come in their places, never seen before, that are far better. But as I deny not this, so I believe, especially concerning plants, that many of them fail and degenerate, chief by reason of the negligence or ignorance of Gardeners. So Wheat, as Theophrastus saith, 
Of the causes plants.  is changed into Darnel, Basil into wild Marjorum, water-Mints into Mints in smell, but in form into Calamint, and many kinds of herbs, if care be not taken, do commonly, not only change their form, but lose also their imbred virtues. Which as in many herbs. 
All things better by dressing.  So I have observed in the Violet called Altilis, a most beautiful flower, which unless it be yearly transplanted, it degenerates into a mean low flower that is not so sweet. Virgil confirms this:  
I see the best plants will degenerate,  
If not transplanted, 
L. 1. Georg.  for all things by fate,  
Decline, and fall unto a lower rate.  
On the contrary if you dress wild Plants, they will grow like those of the Gardens, and lay aside their wild natures, as Virgil also observed.  
All Plants by Nature, rise up strong and fair,  
Though barren from the ground, 
L. 2. Georg.  yet these by care;  
Transplanted, and manured, will grow mild,  
And better for our use, than they are wild.  
Wherefore Nature brings forth continually new plants, unheard of before, 
A simile from base animals and their proceed.  and the influence of the Stars produceth many also, but the Art of Gardning produceth most of all. And as Rats, Dormice, Eels, Lampreys, Shellfish, Snails, Earthworms, do not always breed from seed, but ofttimes from slime of the earth, and from filth and corruption. So in sandy grounds, such as are the sandy Mountains in Zealand, 
Theod. de cause. plant. L.c. 1.  which the people call the Dunen, many shrubs come forth naturally by the confluence of nutriment, and because that place lieth open to the Sun, and is fit to breed plants, which once bred from the moisture of the Earth, do afterwards grow up from their own seed, and increase abundantly. Wherefore let no man admire that plants are subject to be changed, and to lose their forces and figure, when as that, unless it chance that they be confounded by affinity one with another, may proceed from the situation of the place, the quality of the ambient Air, and the Art of the Gardener. So Pepper, Cardamon, large Cummin, Rhapontick, sowed in our climate, are changed something, and are not so hot, yet let no man say they are other plants. 
Herbs change both their force and form.  For it is the faint heat of the Sun, and the distemper of the climate that makes them weaker, and that they grow not so great, and come not to so much maturity. Wherefore it is clear that plants have a double change. For sometimes they change their native forces, and keep the same form; sometimes their form is changed, and their native qualities remain.  
That comes to pass partly by the influence of the Stars, and partly by the nature of the ground, and the ambient Air. For since the earth is of divers qualities, it happens by reason of the Air, and the nutriment of the earth that plants are changed, and receive other qualities. So Hasel-Nut-Trees, Cherry Trees, Wild-Cherry Trees, if they grow near banks, that stinking Waters run by, or Salt waters wet, their fruit will taste salt. So men as their food is, and the Air they live in, obtain another temperament of their body, other manners and qualities. So Danes by long constancy and commerce, change into Spaniards; Germane, into Frenchmen, or Italians; so you shall see a pleasant and delightsome, tree set on salt ground, to degenerate by reason of the nutriment it sucks in.  
For Salt and bitter ground is ill for Trees.  

Virgil. Georg.  Fruit will grow worse on them, and by degrees,  
Decay, though dressed, for Vines and Apples change  
Their former goodness, cause the ground is strange.  
If you add to this that there is a fatal change, and vicissitude of things; you shall find that plants though you do manure them, will grow old and feeble, 
Old age makes all things worse.  or barren, and will only live, unless you graft and inoculate them, or pull of their slips and branches, and set them again. Which variety of Plants and vicissitude makes many think that this part of Physic is unfruitful, and that Di●scorides, and many more Herbarists have lost their labour, who have studied to write the descriptions of Plants. Truly I think that no man hath adorned this art yet, as it ought to be, and the largeness of it deserves, who hath not known the Plants themselves Iresh as they grow, and seen with his eyes their native delineations. For there are some men amongst us, that having scarce seen the herbs, will pronounce at random strange things of them; 
De simp. Medic. l. 5.  As Pamphilus Galen spoke of, who never so much as dreamt of such Plants as he undertook to write of, and to describe their virtues. Which kind of men, Heraclides Terentinus likened to Criers, 
An elegant comparison taken from Criers.  who for reward cry all things in the Market places, and speak of such things elegantly, which they never saw nor knew, and sometimes commend some slave or foolish fellow ignorantly. Tully reports the same of one Phormio a Philosopher, 
De orator.  who spoke some hours largely before Hannibal of the duty of a General, and of all military business; and when all the standers by much admired him, they asked Hannibal what his opinion was of him; he said that this man spoke not the best Greek, but he spoke freely. I have seen (saith he) many old men dote, 
Hannibal's jeer upon Phormio.  but none that ever doted more than Phormio. And he said true. For what could be done more vainly and idly, than that a foolish Greek who never knew what wars meant, nor ever bore any public office, should prescribe military precepts to Hannibal, who had striven so many years with the Romans that Conquered all nations? Who will not reckon these men amongst those, who boast that they know the virtues of Comfrey, Licoris, horehound, savoury, Pennyroyal, and that only from books, and yet cannot tell if the plant be brought to them, what that is that hath such virtues, they so much speak of? For since we cure diseases by medicaments and effectual herbs, who is so mad to endure a Physician that is ignorant of these things? Who will not condemn such a Man's ignorance and neglect, that is so dangerous for the Patient? For in my Judgement, no man is a perfect Artist that wants this knowledge. For as in the Marriner's Art, 
A simile from the Marriner's Art.  there is not only required the use of the oars to drive forward the vessel, but the Seaman must know all the tackling, lest he should mistake a shove for an oar. So a Physician must be principally well versed in the knowledge of Plants. For they, when you know the nature of the disease are like an Instrument to go readily, and knowingly about your work. Who would not be ridiculous that should go about a business and knows not the instruments he must use? I cannot but admire partly their idleness, partly their neglect, who despise this part of Physic, so that they have turned off this office to most illiterate Mountebanks: When as it is apparent that of old time not only Physicians, 
Kings of old studious in plants.  but also Kings and great men were versed in this part of Physic. And they desired nothing more, and thought nothing more Kingly  
Than for to know the force and use of Plants. 
Virg. 11. Aeneid.   
And the best recreation they could use. Indeed the fame and Names of the greatest kings had been lost, and forgot, and no memorial of them had remained, unless some herbs growing up new every year, that bear their names, should rub up their memorial, and keep them from being forgotten. A Lover of Physic must go in the same way, and not only try the dubious forms of Plants, but examine the forces of them also, and use them to drive out diseases, and preserve the health of mankind. Hypocrates and Galen the best Physicians did so with great diligence, who by experience in Physic came to knowledge, and have laid down certain rules approved from reason and experience, and set an exact method to practise by. For these things being amplified with large descriptions, and solid traditions, will make men Artists, 
Oal. 2. Aliment.  and so furnish them with remedies, that they may easily cure the greatest diseases. For so we shall find great fruit of our studies, and others shall reap considerable profit by us. But they that run another course in their studies, and direct all things to their pleasures, rather than for the use and good of others, deserve very ill by their studies, and do not well advise for the good of the people. 
All things must be referred to use.  Cicero saith, that all Arts are handled one way by those that direct them, for use, and to serve others therewith; and otherwise by those who delight only to contemplate, and aim at nothing else, but that they may know them for their pleasures. For as all virtue, so all arts are to be commended for the action only. Since therefore the Art of Physic requires such diligence, and unwearied pains, we must never give over, but we must diligently search out the nature of diseases, and try how to drive them out. 
A Simile from Military affairs.  And as in war we see new stratagems and designs are invented, and strange Engines, Guns, and Ordnance are found out; so, as new diseases continually rise, we must find out new remedies. 
The Scurvy from a filthy stomach infects the gums and feet.  As we have done lately in the Pox, the contagious Ephemera, or English Sweat, in the black Jaundice, the symptoms whereof are sore gums, and Scurvy. Some complain, that the Earth is exhausted in former days, and will not yield the same abundance and vigorous plants as formerly for the good of men. 
Keirus l. 1.  Which Columella so overthrows, that he retorts it on men's faults and idleness, because they do not till the ground as formerly.  
I say the same of the wits of our men: for our Mother Nature hath denied them nothing, nor did she give all things to Men of former Ages, but she gave a portion to posterity, and would not leave them barren. Wherefore we in our days want not wit, if we have but a desire ready to learn Arts, and take as much pains as they did formerly. 
Wits prevalent where it is used.  For, as the Proverb is, Use can do all things. You shall see some at first very industrious to learn; but so soon as they grow famous amongst the people, they grow idle, and do their business carelessly being hard, refractory, intractable, inhuman, and not so diligent as they were; and from an empty conceit of their own worth, they despise others, and will endure no man to advise with them. Some of these presently begin to practise Physic, wanting those helps a Physician ought to have, and which they should have learned before, and not begin now to learn; so that they are called Doctors before they deserve it. For than they begin to study Physic when they are called to give Physic to their Patients. 
In Ingurth.  For as Marius saith in Sallust, It is last in time to wage war, but first in use; so is it in curing diseases, we must know how to cure them before they come. 
Scynth. 1.  Demosthenes saith, the Athenians were of this condition, who did not act as other men do after Counsel, but first they act, and then advise. So many Men amongst us, they inquire what to do, when diseases are pressing and will give no time to consult. 
L. 1. offic.  What therefore Cicere requires in Military matters a Physician must do, to have all his business ready by praemeditation; that he may maturely perform his work, and never departed from Reason. Also he must consider and know what will follow, 
In Physic it is folly to say, I did not think.  and so determine of the event both ways; and he must not say afterwards, I did not think: Sometimes a Physician in a doubtful disease that soon hasteneth to the state, as a Fencer on the Stage, takes advice as the present occasion will suffer him. Which I remember I formerly did sometime. For when I considered the disease and the symptoms of it, and was well informed by the series of words, and by the order of the Medicaments, yet the matter as I said before, being changed, I was forced to alter the whole scene. So Terence speaks learnedly and wisely; 
No man ever knew so well, 
Adelph. act. 5. Scen. 9   
But Age and Time will more tell,  
And use makes perfect, you know  
Not all what you think you do:  
And what you now respect,  
A second thought will reject.  The Comedian could never speak truer for the whole course of a man's life, and chief in curing diseases. 
In Physic all must be done seriously.  For though a man long premeditate before he enters upon a business, and hath examined all things by rule, how to go to work, what to give first, what last, at that very moment he goes about the business, he is forced to reject his former thoughts, and take a new course as the matter directs him. Wherefore by use and practice, and long experience, Men gain prudence, and to do their work as they should, and so come to their desired end with good success. For Patients that are sick, easily ofttimes, recover their longed for health, and quickly, if they make use of a skilful Physician, and are obedient to his prescriptions. For I hold fit, that all Mountebanks and Quacksal vers should be banished from this Art, who are not afraid to venture on men's lives and bodies; and as the Proverb is, to try the Porter's Art, by breaking of Pots, as Pliny saith, to learn by others dangers, and by false experiments and conjectures, to kill their Patients. By whose rashness and error it comes to pass, that the Art of healing, 
1 Cor. 12.  (which St. Paul reckoneth amongst the gifts of the Spirit, and which next the sacred Oracles is the most excellent thing amongst men, and most needful) together with the Artists, is despised and neglected. Not to join to these the Impudence of old wives, that dare turn Physicians, whom not only the universal consent of Nations, and Authority of the Ancients hath rejected from practising Physic: or to speak more lowly, from giving Physic, but also from all practice of the Law, and whom St. Paul hath excluded from preaching, and from bearing office in the Church. For as Persius' faith, 
Nature and Laws of Men forbidden us then  
To practice, 
1 Tim. 2. Sat. 5.  which we know not how nor when  
Reason is clear against it, lest we spill  
What we should save, and not cure but kill.  
One steeps Hellebore, who doth not know  
Whether it will do good or no.   
To which agrees that of Horace,  

L. 1. ●ist. 1.  He that's no Seaman a Ship dares not steer,  
And Hellebore to give all Quacks must fear.  
Let none but Learned Doctor's Physic give,  
Let Smiths and Carpenters by their Trades live.  
The Proverb speaks this in brief, Let every man practise what he knows. Wherefore Pliny saith, Arts would be happy, if only Artists might judge of them, and practise them.  

A Simile from Architecture and other Trades.  For since we choose a cunning Artist, and one that is careful to build our houses, and the most expert Pilate to govern a Ship; the best Generals and Soldiers to manage a War; the best Rhetoricians to teach us oratory, and the best Moderator to instruct and direct our Minds: wherefore in curing diseases, and preserving our healths do we admit of trivial Mountebanks, and doting old Wives? To whom we give our bodies over to be killed, and the House or Soul to be pulled down, for now every one practiseth Physic, 
A History of this business.  and brags of skill they have. So at Ferrara, as Pontanus relates, there was a contestation amongst the Lords of the Court, of what Profession most men were; and when one said one thing, and another another thing, as there are in that Commonwealth many Bakers, Butchers, Cooks, Weavers, Carpenters, Carters, Fuller's, Bankers, Usurers, Tailors, Mariners, Bawds that make the greatest gain; there was one replied, that there was no greater number, than of those that profess Physic, and boast of that Art, and he said, he would soon make it appear: wherefore the next day he brought one to act this part very cunningly, who was wrapped up with napkins all about his face, and counterfeited himself sick of the , and then complaining he stood in the way, and asked alms of all that past by, or some remedy for his pain. Every one that passed by (as there were great companies) prescribed him a remedy, and said confidently, that such a thing would presently cure him: wherefore they all yielded upon this, That of all Trades Physicians were most numerous. And he was not mistaken; For all people almost never so illiterate and unskilful, profess their knowledge in Physic confidently, and practise it as boldly, when they understand nothing of it at all.   

CHAP. XVIII.  
How manifold difference and variety there is in the nature of grounds.  
TO add something that is next to the former Argument, I think Physicians ought to consider the nature and qualities of all grounds. For from hence arise divers kinds of Plants, and of divers faculties and virtues. 
In Epist.  Hence Hypocrates prescribes to Cratera, to gather herbs that grow on hills and high Mountains. 
In what places Plants are best.  For they are stronger and firmer, and more effectual than those that grow near waters, by reason of the density of the Earth, and the thinness of the Air: but to gather the flowers of them that grow near Rivers and watery places, which are weaker, and not very forcible, and of a sweeter juice. Since therefore we know the force and temperament of Plants, by duly considering the nature of the ground, and some plant's delight in one ground, some in another, and all require such Land as is proper to their natures, I will set down the differences of them by the way, as in a Table which Virgil exactly describes, 
2. Georg.  that so all plants may be fitted to their own soil, and not fail in their forces by reason of the malignity of nutriment. For hence it is, that they do not answer our expectation, but deceive us with vain hopes.  
All ground is either or Slender, Tough. Barren, Glutinous, Lean, Gravelly, Spare, Sandy, Fat, Pibly, Oily, Stony, Bituminous, Shelly, Plaistry, Full of little stones, Clayie, Rare, Full of great stones, Thick, Full of Rubbish, Strong, Chalky, Porous, or hard, from Ash-coloured, Porous stone. Bitter, Crumbly, Sweet, Thin, Sour. Hungry, Meadowie, Barren, Good for Corn, Dry, Bearing yearly, Forced, New dug a little, Starved, Dug deep, Ill-favoured, New broken, Fertile. Turned in the Spring, in Fruitful, Dutch, Bracklandt, Salt, Rotten, Brackish, Weak, Wheat Land.  
Some places are Rugged, Clifty, Steip, Watery, Impassable, Moist, Deserts, Morish, Untilled, Wet, Tilled, Full of streams, Dry, Moistened, Withered, Enclosed, Course, Open, Empty, Sunny, Thirsty, Daak, Copsie, Thick, Grovy, Shadowy, Woody, Open to the winds, Plain, Free from winds, Champion, Open to the Air, Garden Land, Open to the Sun, Shrubby, Under ground, Near the Sea, Burnt, Far from the Sea, Juiceless, High, Juicy, Clifty upwards, Hot, Downwards, Cold, I'll, Full of dew, Freezing, Wholesome, Hot, Unhealthful, Warm, Fenny, Thamed, Laky, Frozen, Unseemly, Mountainous, Wet, Cloudy, Easterly, Dark, Southerly, Hot, Westerly, Dewy, Northerly.   

CHAP. XIX.  
Clusters of Grapes augment, but grow not ripe by the Moon beams.  

The Moon's operation in producing Plants.  THe Moon gives augmentation, but the Sun ripeneth. For she moves moisture, and makes things swell, but is too weak to ripen them: so we see plants in the day to draw nutriment moved by the Sun's heat, and in the night they power it forth again, and by the moisture they draw they grow up and increase. 
A Simile from natural faculties.  For as watching and moderate exercise digest meat, and sends it into the body, but the concoction is perfected in the night when we sleep. As we see in drunkards, that their drunkenness is discussed by sleep: so when the Sun enlightens the day, all things grow ripe; but they grow great when the Moon doth her office in the night, and they swell forth with juice. So we see that Roses, Lilies, and all flowers do not open and spread in the daytime, but in the night, and before Sunrising.  

Virg. l. 1. Georg.  When the Sun sets, and evening cold doth calm,  
The Air, and dewy Moon doth Woods Embalm.   

CHAP. XX.  
Why Hesiod dislikes soiling?  

Dunging is unwholesome.  HEsiod that writ diligently of Husbandry, is opposed by many, because he neglected foiling of the ground: For he was not ignorant what he said, but rather gives counsel for health than for fruitfulness. For he thought the Earth should be soiled with other soil than with dunghills; and judged that fields would be made abundantly fruitful, if men would seasonably turn up with the ploughshare the stalks of Lupins, Ciches, Peason, Beans. For all things that grow on grounds that are dunged, 
Whence grain becomes subject to corruption.  yield more-unhealthful juice; so Wheat and other corn are sooner spoiled with Weasels, and all sorts of pulse growing in those fields, can neither last long, nor be preserved well, but they will either be mouldy, or wormeaten. Also Ale & Beer in the Low-Countries boiled from such Corn, will not last a whit, but grows sour. Wherefore I think Hesiod said well, That those fields are fit for tillage, that calm winds ventilate, and the sweet Sun beams cherish, where are no standing waters, and the fields are not fatted with dung, but only come to maturity by their clean native moisture and heat. For what grows from thence will last long uncorrupted, and yield more healthful nourishment. And it cannot be that men should live long healthful in these Countries, where the Air or their food are naught and subject to corruption, 
Air and food hurt or help our health.  The one comes to pass where Lakes and bogs send forth ill scents: the other where the ground grows not fat by its native goodness, but by dung and soil.   

CHAP. XXI.  
How Weasels and other Creatures that hurt Corn may be driven away or killed.  

Nothing is blessed in every respect.  THere is nothing in this mortal life but hath its inconveniences, and is not subject to many mischances. For as men are subject to infinite mischiefs, and many things are as snares to their lives round about them; so corn have their enemies that destroy them, as Smut, Gnats, Pismires, Snails, shell-snails, Locusts, Moths, Caterpillars, Worms, Teredines, and the Weasel that destroys whole granaries: for this kind of Worm with a sharp pointed proboscis and snout, 
Calanders' Weasels.  eats into the Wheat on one side, and so devours all flower, leaving nothing but the bran and empty shell. Many of these Teredines breed forth in the Spring, where corn are new mowed, 
Whence Corn corrupts.  when the Moon is in the full, and they are mowed and laid up wet before they grow hard; and where windows of granaries stand against the South winds, and not toward the North. For dryness makes all things less subject to corruption. Some are persuaded, and I think they are in the right, that the good and great God doth sometimes send this calamity to them that are greedy and covetous of gain, who hid their corn, or keep it up too long, to the great damage of poor people, who cannot live without it. For God's good providence hath plentifully given us this food, that if all other food fail, men can live with bread only. 
Engrossers of Corn hateful.  Wherefore Corn-Engrossers are highly to be blamed, who hurt the poor by raising the price of Corn, and in the greatest famines will not open their granaries, 
Corenbyters.  that they make the more profit. These are injurious to the Commonwealth, and false to the poor, whose curse are poured out against them continually. For as Solomon saith, He that hides his Corn shall have the people's curse; 
Pro. 11.  buc he that brings it forth, shall be blessed by them. But God ofttimes suffers us to be thus afflicted, when we are ingrateful to him for the great abundance we have received. For by Ezekiel he threateneth to send four Calamities to those that forsake him, 
Ch. 37.  Famine, Pestilence, War, and wild Beasts; that being afflicted with these, 
God sends four Calamities on men.  they might come to a better mind and repent. But if Natural causes, and nor God's wrath do send this mischief, we must consider, how little creatures that destroy the Corn may be driven away, or else killed.  

How Weazels are driven away.  There is nothing better to kill Weasels than brine in which Garlic is boiled, if the pavements and walls be moistened with it; for they presently creep out of those granaries, and die with the very vapour of it.  
Also Sagapenum, Oil lees, Castorium, Savin, Brimstone, Hartshorn, Ivy, Galbanum, and all things that smell strong; for neither will Serpents, Snakes, nor Bats endure the smell of them. Which Virgil the Father of all Learning affirms,  
Burn in your Stalls the smelling Cedar, 
L. 3. Geor  and  
The smoke of Galbanum doth Snakes withstand.  
So they flee from the strong smelling flowers of Hops, which also are offensive to men's brains, and cause heaviness and drunkenness in the head. Also the flowers of Elders, the smell where of drives away Caterpillars, and it kills Moths and cloathflies, as Wormwood, Rue, wild Mints, Southernwood, Savory, Walnut-leaves, Fern, Lavender, Gith, Coriander being green, Fleawort, Bean trifoly kills fleas and Wiglice, either put under the beds, or sprinkled upon the bedsteads with the decoction of the vinegar of Squils'.  
It is observed, that in our times, and also in our Ancestors days, the seed of Navews, that the Low-country factors make so great profit of, hath a wonderful force in kill Weasels, not by any venomous quality, but by the sweetness of it. For it is sweet and oily, and the Weasels will leave the Corn and eat greedily on this till they be killed with. 
Sweet things sometimes kill Worms.  And the same thing happens to them when they get into frails of Raisins. So I know by experience, that eating many Raisins will kill the Worms in Children, if they eat them fasting, without any thing else eaten with them. For as bitter, so sweet things taken abundantly will kill worms: For they swell and burst with eating too much sweet meats. So the stomach of a man will swell, and be tortured, if he cram in too much sweet things.   

CHAP. XXII.  
The cunningness of Worms in Man's body, and what it portends, when they come forth by the Mouth and Nostrils.  
IT hath been seen sometimes miraculously, that long and round Worms especially, have crambled upwards, and crept forth at the mouth and the nostrils: and they do this by an imbred natural motion, if a man be long fasting. For than they by't the stomach, 
Worms creeping out at the Nostrils.  and seek for meat, and when they find none to satisfy them and preserve their lives, they creep upwards, and hunt for meat as far as the very throat. For they by their natural instinct perceive, that the food comes in that way, and the nostrils being open to the very throat almost, they creep thither, and tickle the part, or else they are cast forth by sneesing, or are pulled forth with ones forefingers: I have ofttimes observed this in sound people, and when I shown them the cause of it, I gave them content.  
I have seen this also happen in sick people, but not without some imminent danger foreshowed by it: For so great is the putrefaction and inflammation of humours in such bodies, that the Worms cannot endure the deadly force of the disease: wherefore they break forth of themselves, not urged by any Crisis, or naturally, but from the malignity of the disease. But when the violence of the disease abates, and they are carried downwards with other excrements, Hypocrates holds that to be healthful; but to come forth of their own accord, 
L. 2. Aph. 18.  and not forced by any faculty, as we see in people that are dying, is ill for the patiented, for by a sagacity of nature they find the body ready to fail, and that they shall want their food, and therefore they leave their habitation.  

Mice forsake old houses.  So it is observed, that Rats and Mice will forsake ruinous houses, three months before they fall. For they naturally perceive that the frame of the house gins to part, and that the house will shortly fall So Lice and Fleas, where they find men's bodies decay, and that the blood fails in every part, they either leave the body, or lay hold on those parts that the blood and natural heat stay longest in. 
Experience from the sagacity of Lice.  For it is approved by those that search and bury the dead, that they will hid themselves in that pit of the stomach where the breast blade ends, or in that gristle that lies upon the vocal artery. For those parts being next the heart, are hot until the last breath: which when some related unto me that were employed about sick people, I said presently, That it was a certain sign of death, and that the Soul was ready to breathe forth. But since we formerly made mention of Worms, I thought fit to add this, That many things will kill all worms and drive them forth. But nothing is better than Worms dried upon a tile at the fire, and the powder given to those that are full of worms, will presently drive forth all within the body: As Pliny and other searchers of Natural things assert, that a man being stung by a Scorpion, 
L. 10. c. 2.  the remedy is to drink in oil or wine, the ashes of Scorpions.  
So our Countrymen say, that the biting of a mad-dog is cured by the  hairs of the same creature, drank in wine. For it drives forth the venom, and keeps off all the danger of it, and makes the body that is bit, that it is of force to attract, and overcome the venom. So sometimes two contrary poisons mingled, do cure and not kill: As Ausonius wittily sets down in an Epigram, concerning a woman that would have poisoned her husband with Wolfs-bane:  
A whorish Wife her jealous Husband to  
Gave poison, yet she feared it would not do;  
Wherefore Quicksilver intermingled she,  
Thought for to hasten death, which set him free.  
For if apart these poisons you shall give,  
They kill; but joined together, make him live.    

Laevinus Lemnius, a Physician of Zirizea, CONCERNING Hidden and Natural Questions.  
The Second Book.  

CHAP. I.  
That humours and not bad Angel's cause diseases, yet the aereal spirits do mix themselves therewith, and increase the diseases, by adding fire unto them.  
THere are some amongst us that are but moderately versed in the Works of Nature, and know not the causes of diseases, their original, progress, and symptoms that follow, or accidents, and because they cannot attain to the reason of them, they refer all to evil Angels, and say they are bewitched, since the Devils do constantly employ themselves to hurt us. 
Plenty and malignity of humours is the beginning of diseases.  So they that are sick of a Tertian Ague, the humours entering the veins every third day, are said to be troubled with an evil spirit; and the like is said for quartans, and continent fevers, as quotidians, diurnals, and all burning Fevers. But how unreasonable and absurd this is, any man can tell that is moderately versed in the Secrets of Nature. For since man's body consists of the mixture of the four Elements, and hath as many humours which from the faculty of the seed partake of four qualities, hot, moist, cold, dry; what can be said more, than that diseases arise from the distemper of these, by defect, or excess, and from thence they take their original? It is proved, because we see they grow mild and quiet by vomit, sweat, opening a vein, cupping-glasses set to the part affected, by the opening of the Terms and emrod's, also by the giving of Glisters and Suppositaries. But God for his inestimable Wisdom hath appointed orderly motions in the nature of things, and would have nothing done rashly or by chance, but all things in a decent order and continued series. So the Stars, the Elements, the Sea, the times of the year, 
Nature's order and progress.  and the Skies of Heaven have their motions, and changes, and move by a certain order. The humours are under the like law, for they have certain motions, and effects and periods in man's body, that every humour keeps its turn according to the variety of the four parts of the year, and exercises it faculties and forces on man's body, so it is that the blood in the spring is in force, and breeds fever and diseases of its own nature; so choler every other day in summer with choleric burning causeth a tertian Phlegm, 
The humours keep their times.  corrupting in the winter quarter, causeth a quotidian intermitting, and melancholy when Autumn comes, makes a quartan. So a diary ends in one day or a little more, because that consists not in the putrefaction of humours, but with an aereal spirit inflamed. And all these are effected by the same law as the rising and setting of Stars are, as also is the flux and reflux of the Sea, and the pleasant change of herbs and plants springing forth. But that is admirable that the four humours make choice of certain hours and times of the day, 
The motion of the four humours in the body.  and divide the artificial day, and night amongst them by twelve temporal hours, which to be true I have found by experience; for by observing them; I use to pronounce certainly when the fever will come. For the blood is vigorous, as Soranus Ephesius testifies, 
Math. 20.  which like the Evangelists measure the times and spaces of day and night by equal hours, from nine at night, till three in the morning, 
Man's mind more lively in the morning from the vapour of blood.  in which time the blood is concocted and elaborated in the Liver, Hence it is that the mind before day break is more cheerful, and all people both sound and sick, are more light-hearted by reason of the sweet vapour of the blood, but yellow choler hath its turn from three in the morning, till nine in the morning, in which time the natural faculty doth part the choler from the blood, and sends it to the Gall bladder, hence it is that a man is then more prone to anger, and will be easily offended, but black choler, or melancholic juice doth its office from nine in the morning till three in the afternoon, and sits at helm. In this time the Liver is cleansed of this gross humour which is sent to the Milt by nature; hence it is that in those hours the understanding of man is clouded, and his mind is sad, 
All the humours are vigorous at certain hours.  by the dark gross fumes that arise from thence; Phlegm moves from three at night, till nine at night; for then supper being ended, concoction gins in the stomach to be perfected, and the meat to be boiled and turned to juice. Hence it is that phlegm swimming on the stomach, and carried to the brain, makes a man sleepy. Now if you exactly count the manner of all these, you shall find that the very hours that the several humours take their turns. Fever's begin to assault the sick, and as the spaces are ended that serve for the several humours, if they be simple and without mixture, the diseases are terminated also. So continent Fevers, and as many as proceed from blood, come upon us in the morning: tertians about nout noon, that is, at the sixth hour, which is to us the twelfth hour, both of day and night. Quartans come about the ninth hour, which is to us three in the afternoon. The quotidian comes from phlegm, about the first watch of the night. But if the humours overflow, and are mingled one with another, as they are wont to be, than they keep not their lawful times and orders, for they are more sharp, 
A simile from the concourse of the Winds.  and continue longer. For as winds coming together, raise more grievous tempests.  
When East and West, 
Aeneid. 1.  and rainy South do roar,  
Rolling the mighty billows to the shore.  
So a disease is more violent by concourse of humours, and diseases joined to, cruelly torture man's body.  
For in one body, 
Ovid. Metam. l. 1.  cold, hot, moist, and dry;  
Soft, hard, light, heavy, strive for victory.  
It is frivolous to refer the causes of these things to ill spirits. For all these things consist in the corruption or inflammation, quality or quantity of the humours. For it is these things that make the fits shorter or longer. 
Why blood causes continual fevers.  But when blood much abounds in the body, it causeth but one continual fit, because that putrefaction, and inflammation is in the receptacles of the veins, in which the blood runs, as through Conduit Pipes. Wherefore nature like a wise and faithful consul, in a Civil and intestine war, is always at work, and without intermission, to cast forth the disease. But phlegm, 
A simile from the Wisdom of a Consul.  yellow choler, and black, because they are not in so great quantities, and are without the straightness of the veins, they do not constantly molest, but with intermission, and diseases that arise from these humours are not so deadly, because they have not so open a passage to the heart, and principal parts, and therefore cannot easily do so much hurt. Yet some of these Fevers last long, partly, because the humour abounds, and, partly because of the clamminess thereof, that it can hardly be melted and concocted. Wherefore Melancholiqe men are seldom merry, 
Melancholic people not easily drunk.  unless they drink deep, and of strong wine; for that humour is wonderful cold and dry. Men of this constitution are like Iron, that must have a great strong fire to make it hot, 
A simile fit for melancholic people from burning Iron.  that it may be hammered. For they want much strong Wine, and they can well endure it, and when they are well whittled, they will play the mimics, and make sport, and dance like Camels. For being crabbed by nature, when they are in drink they desire to seem very merry, 
Melancholic Natures, when they are hot with wine.  and pleasant. And as they are hardly overcome with drink, so they can as hardly be recovered of drunkenness. For when they drink abundantly, and eat excessively; it falls out that the thick gross vapours stick faster to the brain, so that the day following, melancholic Imaginations grow more upon them: For from the Wine the day before not digested, and discussed, their whole body sends up stinking vapours. For it happens to them as it is with houses set on fire, which though they are not wholly consumed by fire, nor quite burnt up, yet a  smell affects our nostrils and brain: 
A good Simile from houses on fire.  so making ill favoured scents and vapours arising from the drink the day before, are very offensive unto them; and trouble their brain and minds, and when they cannot discuss these, and that they perceive their phantasms to increase, they fall to drinking again, to expel those vapours of the former wine, 
Crudity hurts Melancholic people.  and imagination rising from thence, as one nail with another: since therefore the causes and original of diseases are so, and the nature and condition of the humours is such, that no reason can be thought on for the access, and coming on of fevers, than from the quantity or quality of the humours; Let no man think that evil spirits do raise these tempests, or distempers. I know, 
Ill spirits offend our minds and bodies, and raise winds also.  and shall easily grant that the Devils, or aereal spirits are very knowing, and find out all things for their purposes, and do not only mix themselves with the humours, but also they entice and urge the minds of men to all wickedness: and that the good Angels help men in all good things, and are companions and assistants unto them. So Raphael traveled with Tobias his Son. So the spirit of the Lord came upon Samson, and he rend the Lion like a Kid. 
Tob. 14.  Also a divine spirit came upon Saul, 
1 King 10.  and he Prophesied with the other Prophets. But after wards an evil spirit troubled his mind and stirred him up against David. So they thrust themselves into tempests, and cause thunderings and lightnings. So that with their help we see Towers and Mountains are rend in pieces; Corn, , and flocks of Sheep are destroyed; yet the violence of the winds can do this without them. So those winds Saint Luke speaks of, are very violent upon Sea and Land, 
Act. 27.  and by the breaking and clashing of clouds fire is cast forth, that sailyards and sails are burnt with it. 
A simile from the violence of Guns and Ordinance.  The like violence is wrought by great Guns upon Ramparts, be they never so strong, that not only the ball strikes those that are near, but the very wind and noise of them hurts some that are farther off: These and many such like things, though they may be done by natural reason, 
Job 12.  yet the Devil by God's permission or grant may intermingle with them, and make all worse. So Satan exasperated saul's melancholy, and provoked him to commit many murders, and to lie in wait, and to commit many horrible things. But because this affect of the mind, and error may be referred to natural causes, therefore it appears that the Music of the Harp took away the fury of him, and his mind grew more calm. For as when strong winds blow upon the Sea, 
A simile from the flowing of the Sea.  the waves are more frequent and the Sea rages, and as melancholic men grow more sad, by loss of their estates and other casualties, and choleric people grow angry by drinking Wine, or by being jeered, and mocked: So evil spirits, or witches, drive on such men headlong to wicked actions, that though the will be ready and desires it, yet can it not moderate the actions, and force of counsels. Which our Saviour seems to intimate when he said to Peter, by way of reprehension: 
Math. 16.  Get thee behind me Satan. For Christ called him so because he was against him, and strove to divert him from our redemption that he was about. And unless the great good God by his singular favour should bridle the fury of the adversary against us, 
1 Pet. 5.  man could not subsist or defend himself against the fury of this Monster. For he tries all ways, and searches all passages, that he may set upon us, and winnow us as Wheat. Wherefore as Job saith, God sets a sword against him, that is, 
Luk. 22. ch. 40. A place of Job explained.  sets him his bounds that he cannot pass, and limits Satan's rage, for he can go no further than God will give him leave, and God will let no man be afflicted beyond his strength. By which Antidote St. Paul comforts all that are in danger, 
1 Cor. 10.  or in calamity, but shows a way to escape from the tentation, that the affliction may be no more than we can suffer, or that we may be suddenly delivered. I have been the longer in this that the Reader may understand that the humours are the cause of diseases principally. But the devils, the Stars, and the quality of the ambient Air, and other external causes are but accidental. For since all passions of the mind are quieted by reason, but the diseases of the body are cured by fit remedies; who can refer the causes of diseases better than to the quantity and quality of the humours? And if a man please to examine the humours of the body, 
What manners come from bodily humours?  and what force they have, he shall find that they do not only constitute the habit of the body but the manners also of the mind, yet so that manners and Religion are set above them in the uppermost place. For blood, or if you regard the qualities, heat and moisture produce men of a flourishing constitution; but as for the mind, they are lascivious, merry, truly honest without dissembling, and they are something above Fools. But yellow chollerbrings forth men of a dry and swartish colour, but they are hot, deceitful, ingenious, of a fierce angry constitution, wise, industrious, cunning, inconstant, false.  
Who naught but a fair countenance reveal,  

Pers. sat.  In a false heart a crafty Fox conceal.  
Melancholy juice makes men stable and constant, and that will not easily departed from what they once undertake, or forsake their opinion, that if they happen to addict themselves to any sect, they will hold it tooth and nail, and not be easily drawn off. This affect is milder in choleric people, for they by reason of their unstable floating humours, and thin spirits are quickly transported, and though they be very hot and clamorous, yet they are soon pleased, and not so obstinate. Phlegm is unprofitable to form men's manners, and therefore phlegmatic people are dull and unfit for any great matters.   

CHAP. II.  
Melancholic, Mad, and Frenzy people, and such as are furious from other causes; will sometimes speak strange Tongues they never learned, and yet not be possessed with the Devil.  

The wonderful force of the humours in stirring the mind.  A Great force troubles the humours, and a great heat troubles the mind: for those that are in strong fevers, will speak some tongue they never learned; sometimes elegantly, sometimes in perfectly and confusedly, which I do not much wonder to be done by those that are possessed with the Devil; because they have the knowledge of all natural things. 
As Wine so humours trouble the mind.  Now the humours are so violent and forcible where they are inflamed or corrupted, that the dark smoke of them ascending unto the brain, as we see when men drink too much strong Wine, will make men speak languages they understand not: should this come from the Devil, these diseases would not be cured with purging medicaments, nor opiates by procuring of sleep. For by these and many more, wherewith the Art of Physic abounds, being rightly administered, we see such persons restored, and to be the same they formerly were. When therefore the humours very frequently boil, and the spirits are much troubled thereby, and the exceeding swift motion of the mind brings forth some language not known before, as we see sparks fall from striking of a flint. 
A simile from striking sire with a flint.  Now it is natural to man's mind to be fit and ready to learn, and it is endowed with Arts before it hath the use of them; so that Plato's saying is not unlikely, that all our knowledge is but remembrance. 
The mind is endowed with Arts before we learn them. In Phaed.  For the mind of man contains in itself the knowledge of all things; but it being oppressed with the weight of the body, and thick humours cannot easily illustrate itself, and as fire raked up in ashes, it must be stirred and fostered, 
A simile from fire racked up in ashes.  though imbred sparks and light of nature may shine forth When therefore this diviner part of man the Soul is shaken with diseases, she brings forth such things as lay hid within her, and useth her imbred forces. 
An excellent simile from the sweetness of plants.  For as some plants smell not at all till you crush them in your hand: so the imbred faculties will not show themselves unless they be tried like Gold on a Touchstone. By the same reason Jet Amber, will not always draw chaff and straws, and such other things as are driven with the wind, 
A simile from the effect of stones and plants.  but only when they are rubbed and heated. So when you whet daggers often, and swiftly, you make sparks fly forth. Also the force of nature may be known in plants and Jewels. For Peony, Misseltoe, Fruticulus, Vervain, Coral, bloudstone, Pearls▪ emrod's, 
Whence there is force in raising spirits.  and other Annulets, that is, such things as drive away things hurtful, applied to the body, or hanged about the neck, by a present force, either discuss diseases, or stop blood, and do other things according as their natural quality is; But all these are of more force taken inwardly.  

A simile from the efficacy of wine.  You may make experience by strong wine, that if you smell to it, it refresheth the mind and spirits and heart; but when you drink it down into the body, (for it doth nothing in the vessel, but when it comes into the veins) than it shows its force, and will make dull fellows very eloquent in speech. For the heat of the wine sharpens the mind, and brings forth what lies hid in the brain. Just so do the humours affect men, when the whole force of the disease hath filled the crannies of the brain, and the mind and spirits both vital and animal begin to be stirred. We see some in burning Fevers, that are most vigorous commonly in Summer, who will discourse very well, and speak very eloquently, and in that dialect, which when they are recovered, they cannot perform; which I said were not troubled with the devil, and that they did not this by the devil's instigation, but from the force of the disease, and violence of the humours, whereby the mind of man is inflamed as if a firebrand were put under it. I have recovered some of these by Opiates in potion, and fomentations applied to their heads, and so brought them to their right minds; when the disease was gone, they forgot all they spoke or did; and when I told them of some things, they were ashamed of them, and wondered they had so much forgot themselves. So those that are dying, because there is an ardent force of the mind raised in them, and some divine Inspiration comes into them before their Souls departed, use to prophesy, and to foretell certainly what shall follow hereafter, and that so considerately and handsomely, that the standers by admire at it. 
Why a Soul departing will foretell things to come.  But that the Soul, as it partakes of a heavenly original, can foreknow things to come, especially when death is near, shall be showed by me in its proper place.   

CHAP. III.  
Of the Epilepsie violence; which disease the common people both now and formerly ascribe to certain Saints; lastly, how it may be cured. And by the way, that such are not to be buried presently, that die of the Falling-sickness, Lethargy, or Apoplex.  
WE have showed elsewhere what effects the humours work in the bodies of men; but since they do diversely affect us according to the diversity of places, I thought good to speak of those also that are inherent in the brain. For those diseases that are in the highest part of the body, do not only afflict us with pain, but also take away sense and motion, and hurt the mind; as we may see in the Apoplex, Lethargy, and the Epilepsy that is weaker in children and women. 
To whom the Epilepsy must be ascribed.  The Falling-sickness, against Hypocrates mind, was ascribed by the Ancients to some special Saints; for when those that stood next saw the diseased so suddenly tortured and pulled, 
We must not ascribe to Saints the torments of diseases.  they thought some Saints that were their Enemies, or some ill spirits must be the cause thereof, and sent such mischief; wherefore they made vows to them, and set up Tables for their deliverance. Hence our Age hath distinguished the Epilepsy into many sorts, and one they ascribe to St. John the Baptist, another to Cornelius and Hubert; but as no man should deride the folly of these men; so I think by degrees we should persuade them better, to understand that these things should be referred to natural causes. For they are of divers sorts in respect of the habit of the body, or largeness of the passages, or abundance of clammy humours: hence some howl and bark like dogs, some hiss and gnash their teeth; some cry loud and terribly: 
Differences of Falling-sicknesses.  some are wholly mute, especially their brain being stuffed with gross humours, and their midriff oppressed, and the conduits of breathing stopped. Whence it comes that they cannot freely draw their breath, and these are most tormented of all men in my opinion. But the symptoms increase most at the full and new Moon, or when she is in those signs that respect the brain or heart. For then the humours abound most, especially when after North winds the South winds begin to blow; for as these winds are turbulent and unwholesome, so are they cold and moist. 
The Moon exasperates moist diseases.  For moist bodies that use moist meats, and are in a moist climate, are more fit and subject to this disease: which is evident, because children, and women are most subject unto this, and if it cease not about the 25th year, when the natural heat is augmented, 
Aphor. 7. Com. 5.  and causeth a drier temper, and if it continue beyond that age, it useth to accompany one until Death, that is, it never ends till death put an end thereto. Since therefore the cause of the Falling-sickness is so Evident, 
The habit of Epileptic persons terrible.  I would persuade the ignorant people to think of no other cause of this disease, than the motion of the humours, that men may not fear so much, when they see their mouths draw awry, their cheeks swollen, and strutting forth with a frothy humour: and should not be dismayed to come near them, and lend them their help. For so are all those that stand by and are fearful, amazed, when they see them rending themselves, and beating their heads and bodies against posts, that they think there is no hopes of them, and so cause them to be buried before their Souls are departed from them. For I have found it in our own days, and in former Ages also, that some have broken the Coffin, and lived again. Wherefore it is fit a Law should be made, that those who are to take care of the dead bodies should not presently put them into their coffins, whom they think to be dead, 
apoplectics are not to be presently buried.  especially those that are strangled by the Apoplex, Epilepsy, or rising of the Mother; for ofttimes their soul lies within them, and they live again. But when the Plague and pestilent Fever's rule, 
Men dead of the Plague must be presently interred.  I think it not necessary nor fit to observe this so strictly, because the contagion will presently spread when they are dead, and infect those that are near. For there is less danger to stand by those that have the Plague, and to attend upon them when they are alive, than to stand by them when they are dead, 
A fit Simile from Candles put out.  for then the contagion spreads and infects as it goes. For it is with bodies newly dead, as with Torch's and Candles, that whilst they are lighted they do not stink, but when they are put out, they fill the room with a stinking savour. Wherefore the danger is greater to be present when a man dies of the plague, than when he is yet alive, or dead and grown cold and stiff. But if you keep these bodies a little too long unburied, they become stinking Carcases, and they do by little and little send forth filthy exhalations, and corrupt filthy matter runs from them, which happens but seldom in the Apoplex and other cold diseases of the brain, 
The motion and revolution of humours in such as are dead.  unless it be very hot weather, or the bodies be very fat. And if there be no such matter to hinder, they need not be buried till three days be over. For when seventy two hours are over, the humours cease to move, and stir not, because in that time the Moon hath passed one sign in the Zodiac, by force whereof the humours run in the body: which some say was the reason, that Christ took occasion to raise Lazarus miraculously that was dead four days, 
John 11.  lest any man should say he was not dead, but only in a trance, and come to himself again. 
Why Christ raised Lazarus no sooner.  Also when he by his Death and Resurrection wrought man's salvation, he took the same occasion. For besider that he had a mortal wound on his side, he lay three days in the Sepulchre, to take away all objections from them who would speak irreverently, and not as they ought concerning his Death and Resurrection, but calumniate all he said or did. In which error and madness the Jews continue even to this day. But since those diseases are so formidable that bereave a man of his understanding, that all the standers by are frighted at it, I shall do a considerable work, to add some present remedies, and those not ordinary, whereby every one that is unskilful in Physic, may preserve himself and his family from them. And because all diseases of the brain, especially such as proceed from a cold humour, are near of kin, these remedies may be used to them all indifferently, as to loss of memory, vertigoes, panting of the heart, trembling, Epilepsies, Lethargies, Apoplexies, and for the hag and night mare, and other diseases of the night, which disease is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amongst innumerable remedies against these diseases, I have found four especially to be most effectual, 
Remedies for the Nightmare.  not so much approved by experience as by reason. The round black Peony seed; for the corner'd and red coloured seed is useless herein: the round bulbous root of Squils', the shave of man's skull; and Misseltoe. I should show severally how they perform these effects, 
The force of Pionie.  and by what reason they perform it.  
Galen eryes up peony as much as Cato did Coleworts, which not only by an Elementary quality but from the whole substance of it and secret property resists this disease. And it will raise children that fall, because it is not so strong in them, if it be but banged about their necks. For it discusseth and consumes the phlegmatic humour that is the seminary of this disease. Also the seeds of this given inwardly will do it more effectually in such as are of years. For it drinks up the windy venomous miosture, and brings the body to a hotter and drier temper. Some say, this seed is the best, that comes from the first increase of the male Pionie. For a long time it brings forth unprofitable shoots without seed. But when it is of perfect growth, the husks cleave, and in one part you shall see berries very smooth and black; in another, kernels of a shining scarlet red colour. The black seed must be kept for use. Yet not so superstitiously, as to hold, that the seed of the next year is uneffectual; for that seed that comes after ten years, is a present remedy if it be not rotten and decayed.  

What source Squills have in the Epilepsy.  Squills are better than Pionie, and have a wonderful force and faculty, not only for the Epilepsy, but also for all diseases that proceed of a clammy viscous humour, in what part soever of the body. For it hath an abstergent force to dissolve all clammy things. For which use I use to give a spoonful of an oxymel that I make of it, which because it is exceeding bitter, I use to mingle it with syrup of French Lavender, and I put in a little Nutmeg to it; also I command them to wash their mouths with vinegar of Squills, so as to swallow it down by degrees.  
Also I find, that the shave of man's skull are a present remedy to dry up those humours that cause those diseases, if some part of a man's skull scraped off be given to a man, or of a woman's skull to a woman, and that in wine, or Oxymel of Squills, not by any hidden quality, but because it dries exceedingly: for which cause the runner and blood of a Hare stays the bloody flux, and other fluxes of the belly; so I find by experience, that man's bones grated given for the dysentery in red wine, will stop it, by a binding quality, and drying force, which also is excellently performed by artificial Pissaphaltum, that is, Arabian Mummy, if you mingle but a little; sea-Amber, which is called Sperma Coeti. 
Misselto a Plant, what force it hath against the Epilepsy.  Misselto is next to these if not before them; and it is called viscus, because there is a clammy humour in the berries, which if you rub it with your fingers is like birdlime; for by that word is not meant venomous glue, and snotty matter called Ixia, that will inflame the tongue, and glue all the Entrails together: But a shrubby plant, that the Priests and Druids of France, as Caesar calls them, held most sacred. 
Comment. l. 6.  It never grows on the earth, but is always green, upon the Oak and Holm Tree; nor of any seed, but from the excrement of the wood pigeon and blackbird. I have often seen that shrub a cubit in height, green as a leek within, brownish without, and the leaf like box leaves, almost Saffron coloured, Which Virgil the Father of all Learning, and who was as well versed in the knowledge of all things as any man, sets down in elegant verse;  
Talis erat species auri frondentis opaca 
●●●id. ●.   
Ilice: sit leni crepitabant bractea vento:  
Quale solet silvis brumali tempore Viscum  
Frond virere nova, quod non sua seminat arbos,  
Et croceo foetu teretes circundare truncos.  
— Latet arbore opaca  
Aureus, & foliis & lento vimine ramus  
Auricomos generans acinos, atque arbore soetus.  
Whereby the Poet intimates, that the deadly assaults and terrible diseases of the brain, will yield to nothing sooner than to the use and medicament made of this golden coloured shrub. For it discusses, extenuates, and dries clammy humours, and by a wonderful force it cures the Falling-sickness, if sand or the powder of it be drank in wine. 
The Elk.  Now we shall speak of the force of the Elk. Cajus Caesar in his Commentary saith, it is a Creature of a Goat kind, but greater in bulk. 
Bel. Gal. 6. Deut. 14.  In the Bible it is called a stone buck, like to the wild Goats that the Jews might seed on. The claw of this Beast is a present remedy against the Epilepsy, as I have proved by many Experiments, though the reason seem hard to me. In the Low-Countries there are many subject to this disease, because this Country is cold and moist, 
The South wind raiseth the Epilepsy.  and the Southwind blows most commonly, which is the most unhealthful of all winds, so that you shall see them in the public ways and streets miserable spectacles, and they fly to this remedy as the cure of it. It chanced, that in my Entry twice a woman fell down suddenly as if she had been thunder-stricken; 
A true History.  which when I saw I came near, and I put a Ring on her finger next her little finger, that had a piece of an Elks claw set in it; She presently arose, and drank and went merrily on her way. Another woman when I was not at home, cried out strangely, and fell down on the earth, and knocked her head against the ground: One of my family laid a piece of the Elks claw on the palm of her hand, and so shutting her hand, because it was not set in a ring, 
How things applied outwardly can abate diseases.  the disease presently left her. I think this is done by some special hidden property, or because it dries and discusseth mightily. Were it not a solid substance, some might say, a vapour goes forth of it, as from flowers and herbs, which yet I think may be done, though the spirits that come forth be very thin, and dry, and not windy, so that they are not so sensible, and cannot be perceived but by a secret operation. So Stones, Jewels, Gold, Iron, and all brazen metals, breathe forth a hidden force, but they must be heated by rubbing, for when they are on fire, they smell more manifestly, and insinuate themselves into the body. 
A Simile from Wheels heated and spakling flints.  As we see when wheels grow hot with a quick motion, or when a horses shoes strike fire on the pavement. For presently a smoky  scent is raised into the Ayr. And if the cause of this Effect is not evident enough, and no probable reason can be thought on; yet we may say, that these things are effected by that force by which the Unicorns horn put into wine or water dispels the poison, 
Unicorns horn resists venom.  and kills spiders by touching them. I shall speak of stones taken out of the maws of Swallows, and by what virtue they cure the Falling-sickness, in another place.   

CHAP. IU.  
Whence comes it that diseases are long and Chronical, and will not easily be cured: Whence come Fevers to revive again, and to be with intermission and truce for a time; which all men ought to know, that they may not easily fall into a disease; or being fallen may soon cure it.  
LOng diseases may be well compared to long and tedious voyages, that a weak man, 
A simile from a journey that is difficult.  or one that carries a great burden is forced to go, on his feet. He by reason of the difficulty of the way, and weight of his burden goes forward the more slowly, and is more pressed than if he were carried in a Chariot, or had some loving partner to help him carry his pack. But since there are many causes that lengthen out diseases, amongst the rest, this seems to me to be the chief, because so soon as diseases take hold, 
Withstand in the beginning.  they neglect to call a skilful Physician, who by prescribing a wholesome diet, and fit remedies in time, may help nature, and by his Art, may underprop her when she fails. For the Physician is Nature's servant and takes care for her preservation with all his might. 
The Physician is Nature's servant.  Whence it comes that they that know not what may do them good or ill, feed on naughty meats, even when diseases are seizing upon them, and make no choice of diet, and so stops and corruption is augmented, and the disease gathers strength, and all force of the body fails. But if diseases fall in Autumn,  
For diseases are like unto the year,  
Turning about the same way like a sphere.  
Now there riseth together a double cause of duration, partly from the abundance of cold clammy matter, and partly from the toughness and clamminess of it. For Autumn, and Winter parts of the year, cool, and thicken the humours, and cause a continuance, that diseases are longer, for the diseases cannot be discussed because the humours are thick and fast together, and the skin is not so full of transpiration. For as Wax, Pitch, Tallow, Rosin, and all fluxible matter grows hard in winter season, and will not be so easily handled and made pliable: 
A Simile from a fluxible thing.  so when the weather is cold, the humours are hardly mel●ed and dissolved: and it is proved because in winter men sweat less, wherefore we must give such medicaments as will wipe away forcibly, and open the pores. For the filth and rubbish of the humours stick no less to these men's bodies, than the lees and dregs do to vessels, which must be soaked with salt water or pickle, 
A simile from rubbing of vessels.  and rubbed with beesoms to make them clean, and take away all ill smells from them. Otherwise whatsoever is put into them will grow sour and be spoiled. Wherefore Hypocrates seems to me to have spoken very right; Impure bodies the more you feed them, the more you hurt them. 
L. 2. Aphor. 12.  For the food corrupts being mingled with vicious humours, and so the disease lasts the longer, or if at any time by the Physician's skill or force of nature the disease gins to abate, it will grow again by the least occasion. For new corruption is bred in the body, and a filthy smell accompanies it, as we may perceive by the breath, and this diffused in the body vitiates the spirits, and extinguisheth natural heat, for want of transpiration. To this belongs that sentence of Hypocrates: If there be any remainders in the body or relics, 
L. 2. Aph. 12.  the diseases will grow again; for the nutriment taken in doth not strengthen the sick, but corrupts by mingling with ill Juice, and increaseth the disease, as we see in quartans, and bastard tertians, when the Patients will not be ruled by the Physician, not use a good diet. Now these Fevers are with Intermission because the humour is without the veins and farther from the heart. 
Whence comes intermission in Peavers.  But in continual fevers men are tormented constantly, by reason of the sharp biting vapours of blood and choler inflamed within the veins, which when they cannot freely get forth and breathe out, they immediately offend the heart and liver, and do more hurt by their corruption arising from stopping, 
Blood subject to corruption.  than if they were without the veins. For when there is great plenty of humours, and the corruption is vehement, and the proportion of this is great for putrefaction (for blood is of a hot and moist quality, and soon corrupts) it falls out that these fevers always rage, and soon come to their state. Whence Hypocrates maintains that such diseases dure not above fourteen days; 
L. 2. Aph. 23.  and sometimes where the matter is surious and swells, they end on the fifth, seventh, ninth, or eleventh day. The causes of Fevers that come by circuits, and at set times are contrary, for they come from some force bred in the humour, and by reason of place and time, whence it happens that they come with intermission, that they anted are the time, or come slower and later, that they are unstable and unconstant, and the fits last longer sometimes. Fever's grow stronger and come sooner where the humours are increased and more inflamed, 
Anticipating Fevers.  or where some error hath been committed, or there hath been some intemperance in meat and drink. 
Fevers that come later.  But Fevers come later and more gently, when the matter decreaseth, and the stopping and corruption being discussed, it abates and decays sensibly. 
Instable wand'ring fevers.  But when one humour takes upon it another's nature, or changeth its place, or is mingled and confounded with another, the fits come in no order but with uncertain motion, and no certain time is observed by them. 
Long Fevers  A long fit is made by a plentiful humour and vapour, and that is diffused all through the body, and that which is clammy and gross. For as moist green wood is long a lighting and burning; 
A simile from green wood and old flesh.  and as Ox beef, if it be old requires long seething: so a clammy humour must be longer a steeping, and grow soft by concoction, and made fluxible that it may be fit for excretion. But since we showed before that humours corrupting without the veins, and when they are inflamed in any other part of the body, 
Intermitting Fevers.  cause intermitting fevers than give us time to breathe; yet of times we observe that these will more continually though they be without the veins, both by reason of plenty of humours, and from the sharpness of them. As we see in parts that are inflamed, as in carbuncles, buboes, 
Carbuncles without the body cause continual fevers.  and all contagious and pestilent Impostumes, In which a continual fever and not an intermitting is kindled; though the venom break forth without the veins, and be far from the heart, for the pestilent venomous force penetrates to the heart, and hurts the principal parts, infecting both the natural and viral spirits. Whence it is that these diseases are numbered amongst acute diseases, because they soon come to their state, and the change to health or death is very sudden. For the like befalls those bodies as happens to a City besieged, 
A simile taken from a City besieged.  which is so stormed without intermission by the Enemy with Guns, and other engines of war, that it can hardly stand out any longer against the violence of the enemy, and looks every moment to be subdued: unless it can with Ordnance and Engines make opposition, or can sally out and beat the enemy away. For to yield and to make an agreement for life and safety, as they do that fight faintly against an enemy or a disease were ignoble, and commonly very hurtful, for the Conquerors of times will not stand to agreements, but will break their words: so in acute diseases it used to fall out that the sick cannot endure violence of the disease, and cannot live above fourteen days, if they can hold out so long, unless nature be strong and well assisted by the Physician's art, and can conquer the disease, which being obtained, she can hardly recollect her forces, 
As the assaults of enemies, so diseases must be driven off.  and cannot presently recover what she hath lost by violence, but recovers her forces by degrees, and to re-edify and fortify her battered walls.   

CHAP. V.  
Of those that come forth of their Beds, and walk in their sleep, and go over tops of Towers, and roofs of houses, and do many things in their sleep, which men that are awake can hardly do by the greatest care and industry.  
IT happens that some in their youth and flourishing years (for old men want vital spirits, and are to weak too undertake such things, 
Whence it comes that some men walk and cry out in their sleep.  and are slow in venereous actions) will leap out of their beds at mid night, or about break of day, and do such things that men that are awake can hardly do, and to do it with so little danger that all that see it admire it: Which if you do not hinder them, and call them back, they will by degrees go to bed again. But when they do these things, if you speak to them in a known voice, or call them by their christian names, 
You must not call night walkers by their proper names.  they will fall being frighted thus; their spirits being dissipated, and their natural force discussed whereby they perform these things. Wherefore you must let them go as they will, and to retire again at pleasure. But they that are troubled with the nightmare, 
The night mare.  and are toiled in their sleep, which happens when smoky fuliginous gross vapours offend the heart and brain, they must be pulled and called by their proper names, for they are presently wakened if you speak but low, and they come to themselves, the fumes being discussed, and the blood sinking down, which is diffused through the conduits of the veins. But for the most part this disease comes at beginning of the spring upon those that have always a crudity on their stomaches, 
Ill to lie upon the back.  and that lie often on their backs. Whence it comes that they lie with open eyes and mouths, which is great inconvenience to their health. For suddenly as if some great weight came upon them they feel that straightness, that they cannot cry out, but mourn and lament, but so soon as one calls them by their names, they will presently turn on their side, and shake of those hags they thought oppressed them. But our night walkers are clean contrary to these: for they with their eyes shut, walk in the dark and make a great noise every where, and sometimes they are silent, and go upward and downward, and clamber up to the tops of houses without any help; which I believe is done by them, by their swelling and frothing blood, and by their hot fiery spirit, which being carried into the seat of the mind, drives on the force and faculties of the soul whereby she perfects her functions, and the instrumental parts to these actions, and moves them to these effects. 
Hot spirits cause of motion in sleep.  Whence it comes that the body by the force of the animal spirit which contains the strength of the nervs and muscles, that is the office of feeling and moving in the brain, and maintains it, is carried upwards, and by the force thereof in sleep, is provoked to such actions. Such conditioned men are of fine and lose woven bodies, and of little stature, but full of active spirits, and hot minds: whence it is that if they lay hold of any thing with the outmost joints of their hands or feet, they will balance and stay themselves, and stick fast to the planks. For it falls out with these bodies as it is with those boys, 
A simile from vessels of boys the sea.  that are cast into the mouth of the Sea in the Low-countries, whereby Marrieners know how to ride safely, and sail to their Ports, avoiding fords and rocks they cannot see. For these though they be covered with plates of Iron, and bound with chains, and fastened to a mighty great stone: yet they float and swim in the Sea, nor do they fall to the bottom unless they come asunder: because they are filled with winds and blasts, bellows being joined to them for that purpose. So they because they are swollen with wind, and are full of aereal spirit, are carried upward, 
A simile from Snails with horns.  and with a slow pace, like snails that want their eyes, they try their way their horns thrust forth, and creep upon all high places, and walk in the night. But they do this without danger or hurt to their bodies, and fall not, because they do it leisurely, and without fear or respect unto danger, which will sometimes drive men that are awake from earnest business, & dangerous attempts. For they go about these things not otherwise than men that are drunk or mad, who inconsiderately, and with great rashness and boldness fear not to adventure upon any danger which if the next day, or when they come to themselves they think upon, and what danger they were in, they will really profess they have forgot all, and be much frighted at the relation they hear from others. And if the humours be not so not in such kind of bodies, and the spirits are not so much stirred and troubled, they will only cry out and leap a little, but they will stay in their beds, for the spirits are not so violent as to raise the body. 
Lib. de Comit. morb.  For whosoever as Hypocrates saith, hath a hot brain, as choleric and not phlegmatic persons have, these will cry and brawl in the night, especially if they do unquietly perform their day's labour, and have care of their business, having much to do. As are some busybodies, unquiet boasting people, that thrust themselves into all businesses, and run here and there, and use strange gestures, and you may know them by their eyes, countenance, gate, clothing, and whole habit of their bodies, all which they compose divers ways, and change them, taking upon them another person, as of a Player, Fencer, or Mountebank, that runs up and down; and calls the people together to see idle sports. 
Men quiet in the day, are clamorous in the night.  Hence it comes that they rise in their sleep, and make a great noise and clapping of their hands, by reason of phantasms that are represented to their sense, and that agree with their wills and diurnal actions. So all of us when we do any thing seriously in the daytime, the species and representations of such things will trouble our minds in the night, and make is cry out and toss up and down. Which Lucretius sets down in verse thus:  
We see that many in their sleep will walk,  
Will do what they did waking, Lawyer's talk  
And plead their causes strongly, and Laws write:  
And Generals wage war, and fiercely fight.  
Sailor's will strive with winds, and every man  
Useth the same profession that he can.  
Or what he hath long used, or that kind  
That is most pleasing to his troubled mind.  
For what hath tried us and employed us all the day, when the day is at an end flies to the brain, and causeth distempers in the night, or at least holds the mind with Employments, that the sleep is not sweet but interrupted by dreams.   

CHAP. VI  
Of those that are drowned, men's bodies will float on their backs, and women's will float on their faces; and if their lungs be taken forth they will not swim.  
IT is found by experience in the Low-Countries, 
L. 7. c. 17.  which Pliny also testifies, that men's bodies when they are drowned lie on their backs with their faces upwards toward Heaven; but women lie with their faces grovelling downwards, and float with their faces toward the ground. In which Nature is thought to take care of their chastity, that their secrets may not be seen, but be decently concealed. But I think it is because a woman hath a great belly sticking forth, and larger receptacles, and her belly, intestines, urinary passages are more open, and her breasts more spongy and swollen; which because they are filled with abundance of humours, the belly is made heavy, and being thus stretched with the water, inclines downwards.  

A Simile from floating bladders.  Which thing we see in bladders and vessels that are stopped, that part of them which contains the Air floats upward; but where the water is contained, that part is downwards. The same you may see in an Egg, 
An Egg and Ambergris put into brine will swim.  that cast upon salt brine will float, but that part where the weight is, will sink: but the part filled with Air, namely, that which when the shell is broken is empty, when they grow old and rotten it will swim a top. But unless nature had given larger passages and receptacles to this fex, 
A woman hath larger passages than a man.  I pray how could copulation be done? what could help conception and carrying the child in the womb, for secretly by reason of this the matrix swells, and the child grows? what remedy were there for painful labour in childbirth, where the parts must be stretched forth and dilated, that the child may come forth with more ease? what lastly would serve for the child's nourishment? unless the womb and entrance of it were so made; unless the curious and so handsomely swelling forth breasts that are so full of millk were made for that use? Since therefore a woman hath all her passages and cavities larger, and drinks in much moisture; it must be that that part should sink downward that is most loaded with water. But a man hath narrow guts, straight urinary passages; and is more endangered by the stone than a woman is, hath his abdomen not so much stretched out, his hip bones are strong and weighty, his arms are strong, and his shoulders large; his back bone is fast with the spondils joined together; his Lungs are hollow and large; whence it is that men have a loud and deep voice, 
Why men have a strong voice, and women a shrill voice.  but women have a small shrill voice, because their breast is narrow. All these things undoubtedly cause a man to swim on his back, and a woman on her belly. For by nature all heavy things fall downwards, and light things upwards. And I think that is the cause that men that are drowned cannot come above water presently. For when their bodies are full of water, and kept down by the weight of the water, they cannot come up, because there is no air in them, 
Why men drowned do not rise presently.  and all the spirit is driven forth by the abundance of water. But in 7. or 9 days the body will float, for it is dissolved and corrupts, and the lungs gather much Ayr. Hence it is, 
What day men drowned will swim.  that our common people use to say, that on the 9th day when a man's gall is broken he will rise above water; not that his gall bladder is broken, but because the humours run forth of that and other moist parts that are flagging, whence the body when the flesh is rarified floats; and the lungs that are hollow like a sponge, taking in a great deal of Air, raise the body above the water: For this part balances and sustains bodies floating on the water; and the larger lungs a man hath, and the more holes are in them, the longer a man can hold his breath, and stay at the bottom of the water a longer time. I heard Dr. Vesalius, a man of excellent wit and learning, relate, 
A memorable thing of a Moor.  that a Moor that was a urinator, was brought to Ferrat out of a galley, that could alone continue his voice longer, and hollow without taking breath, than any four of the strongest Men: Again he would stop his breath and his nostrils, and hold his mouth close, and not breathe at all longer than all they could: By which gift of nature he won thus much, that being oft times taken, he still escaped, and like a Didapper he would for half an hour lie at the bottom of the Sea, and shake off his yoke of captivity that was more bitter than death. Large capacious Lungs will do thus much for a man, that he shall soon run a Journey; 
What good comes from large Lungs.  that if he can swim, he can lie longer upon the waters; and if he fall into any deep River he will not be so soon drowned; and when he is drowned he will float in a few days. And if these bellows of breath be taken out when a man is dead, as I hear some Pirates have done; he will stay at bottom and never swim up again, because he wants the benefit of the Ayr.   

CHAP. VII.  
The bodies of those that are drowned when they swim up and come to be seen; as of those that are murdered, when their friends are present, or the murderers, they bleed at the nose and other parts of their body.  

The dead will bleed.  SInce there are many things in Nature that will make us to wonder: I think this is one of the chief, that blood will run out of the wounds of one that is slain, if he be present that gave the wound, and is guilty of the murder: and that drowned bodies taken out of the waters, will bleed at some parts, if any of their friends be nigh, and the blood is commonly so red and lively, as though the faculties and vital spirits that agitate the humours were not yet defunct. For that is observed by the Magistrates and the Rulers of all the Low-Countries, who are wont to be present to take notice of dead bodies, however they came to die, before they be buried. But how this should be, it is no easy matter for any man to resolve. I know that in dead people for a time there remains a vegetable force, whereby their hair and nails increase, imbred moisture affording nutriment to outward heat. So Plants and shrubs cut off, will grow green for some days, and bear flowers if they chance to be moistened with water. 
Plants cut up growing for a time.  For there is an imbred force in stalks, which they have from the root, and when that is gone, the leaves whither and grow dry and fall off. So it may be that the blood lying hid in the veins may break forth when the body is stirred. For we see such men carried up and down by Porters, and to be set with their faces sometimes upwards, sometimes downwards, and tossed to and fro. Whence it may be the veins mouths are opened, and the blood that hath not yet put off its natural colour may run out: But from those that are long dead, and late found, not red blood, but bloody corrupt matter runs forth of the wound of him that is slain. But if they died by a fall, or were lilled by something falling on them, at that part where the passages of the body are open, a bloody liquor will run out, namely by the eyes, nostrils, ears, or nether parts. So commonly we see in a fluxible and lose body, when it hath lain unburied two or three days, that a liquor will run forth mingled with blood, when the bearers with much motion carry the bier on their shoulders. Also Oxen & Bulls when they are slain and hanged up to the beams in houses, make the pavement bloody with drops of blood; wherefore I conjecture it comes from some such cause. But this seems to be most likely, 
A man will bleed suddenly from a fright.  that the friends of the party slain, or he that killed him will bleed at the nose, by a sudden fright, when they behold the dead carcase, because the natural faculties and mind happen to be vehemently moved and shaken, and the humours do not stand still, but float here and there. For we see them strangely affected, and troubled both in their speech and thoughts, and sometimes they blush, sometimes look pale, and tremble for fear; whence it comes to pass, that by long looking on, and being troubled, the blood will break out of their nostrils whether they will or no. As we see the same will happen to those who suddenly chance to see and think on some sad objects, or lamentable things. If any man say, that sympathy, that is, mutual consent of Nature draws blood from kindred, and Antipathy and secret disagreement makes the murderers bleed, I am not against that. 
Blood will wax hot again in dead bodies.  But I shall more easily grant this, that blood will run forth of the wound, though it be bound over with swathbands, if he that did the murder stand by. For so great is the force of secret Nature, and so powerful is Imagination, that if there be any life left, or the dead body be warm, the blood will boil, and wax hot by choler kindled in the dead body.   

CHAP. VIII.  
Of the Helmets of Children newly born, or of the thin and soft cawl, wherewith the face is covered as with a vizard, or covering, when they come first into the world.  

An old Wife's opinion of the cawl of children.  THere is an old opinion, not only prevalent amongst the common and ignorant people, but also amongst men of great note, and Physicians also, how that children born with a cawl over their faces, are born with an omen, or sign of good or bad luck: when as they know not that this is common to all, and that the child in the womb was defended by these membranes. 
Three Membranes defend the child.  For there are three cover or membranes that involve the Infant in the Mother's womb: The outmost is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in Latin the Secondine, because it comes forth presently after the birth: there are two other membranes under this; the first whereof from the figure of a pudding-gut is called Alantorides, and it is bred of the woman's seed that is put upon the head, buttocks and feet, and lies upon the eminent parts, and the use of it is to receive the urine of the child form. The last is a very thin skin or membrane, that drinks up the sweet and vapours that come forth of the child when it grows up, and compasseth the child round about, it is called Amnios, from its thin lamblike tenderness. Which fences and helps in childbearing, provident nature hath provided, lest the Infant should suffer any inconvenience by bruising, or be hurt outwardly. The last of these sometimes come forth with the child, being fastened to the parts they are appointed for, especially when the passages are open, and the secrets of the woman and genital parts are lose, and open wide in bearing. But if the child can hardly with great struggling get forth of these straits, and the woman be of a narrow passage, 
When the child comes with a helmet.  those membranes stick by the way, and those: kins are wiped off, as any small skin is wiped from the face, or other parts of the body, when we creep through some cranny or narrow hole. 
What signifieth a black covering of the child.  Wherefore old Wives say, this skin when it covers the face, is a helmet, of which they speak many fabulous things, and frig●t or cheer the childbearing woman. If this cover be black, they speak as from an Oracle (when as they do but dote, and know not what they say) that such children shall suffer many sad accidents, and that many misfortunes hang over their heads, and that ill spirits will haunt them, and shall be vexed with dreams and night visions, unless this be broken and given in drink, which against my will many have done to the great hurt of the child. 
The red helmet what that signifies.  But if this cover be red, or the skin that is fast to the crown of the head, they prophesy that he will be a notable child, and shall have great success in all his affairs. And this superstitious old opinion was held also by the Ancients. 
Antoninus had a Diadem on his head.  For Aelius Lampridius in the life of Antoninus Diadumenus, whose head was crowned with a Diadem and a Garland, that children were wont when they were born, as a sign of good fortune to have a cap on their heads by nature, which the midwives catch away and sell to their credulous Advocates; For Lawyers think they shall find great help from them. 
The superstition of Lawyers in keeping children's Helmets.  But since those membranes are seen of divers colours, I think that only comes from the humours that float about in the matrix, for those vary the colour of them.  
When therefore the Womb is wet with a fowl and vicious moisture, which grows together with the seed of both Parents, the membrane is of a dark brown colour, and the child's skin of a smoky dark colour also. But if the seed and blood be pure, clean, and subject to no fault; the cover is red, and the child is of a pleasant and lively colour. And these membranes are not only different in colour, but in shape also, either by reason of some internal or external effect, or from some object of the eyes or mind. For when some men are so lascivious and given to pleasure, that without choice, taking no heed of the flowing of the terms, they will use copulation with women; it falls out sometimes that when the terms have run three days or thereabout, and there is not much behind, only a day or two that they have to run more, the natural time is hindered, and some part of the excremental flux is kept back by unseasonable copulation but yet sometimes this perfects the conception. When therefore a woman is in the act of generation, and knows that her terms are not yet quite stayed, and that she should not yet copulate, the parts being still wet, she secretly blusheth at it, and her eyes are covered with blood: which affect when it passeth to the child that membrane becomes of divers colours and fashions.  

Whence comes beauty or foulness.  This also makes children to have chins and cheeks red as a rose. Which then useth to happen when the great bellied women blush, or are angry, their blood being raised by natural heat, and carried aloft. For such as are frighted, or suddenly put into fear, they are the cause of a pale colour, and frame the child with an austere and sad countenance.   

CHAP. IX.  
Why in Holland they say that such as have unconstant and weak brains, have been conversant amongst beans.  
IF at any time the Low-country people will set forth a man of an unconstant brain, 
The Proverb to wander amongst beans.  and unsettled mind, who in his manners gestures, words, and deeds, and all his actions is like a madman, they will say he hath been amongst the beans, and it is their common Proverb, the beans flourish, he wandreth amongst beans: and this is applied to weak brained men that want judgement and reason. For we see in the spring-months when bean-stalks begin to flower, that some men will grow mad and speak many ridiculous, and absurd things; and sometimes they grow so mad that they must be bound in chains. For at the beginning of the spring the humours begin to overflow, and to choke the brain with gross fumes and vapours, which when bean flowers do exasperate if they smell to them, the mind gins to rave, and to be troubled with furies. For though bean flowers smell sweet and pleasant: 
Why bean flowers hurt the brain.  yet they offend the head, and will at great distance send forth an offensive smell, especially to those that have weak brains, and are filled with a choleric and melancholiqve humour. Whereupon some of these are disquieted, and wander, than they grow clamorous and full of words, and others again are pensive and always musing.  
Their head stands stiff, 
Pers. sat. 3.  their eyes sixth on the ground:  
They mumble silently, and eat the sound:  
Their lips thrust forth, their words they do confound.  
And as some things dissipate fumes, and discuss what is hurtful to the brain, and raise the fainting soul and spirits that are sleepy as Vinegar, Rose-water wherein Cloves are steeped, new bread wet in well scented wine, for these breath forth a thin and pleasant air; so other things cause pain, and make the head heavy, as Garlic, Onions, Leeks, Elder, Wormwood, Rue, Southern wood, 
What things cause the headac●●e.  and many spices that send forth strong heavy fumes, and offend the brain, violently affecting the Nostrils. Which Hypocrates showed in this Aphorism. The smell of spices draws the secrets of women, 
L. 5. Aph. 28.  and it is good for many other things, but that it offends the head, and makes it heavy. For all things very odoriferous hurt the head, and draw the heat and moisture to the upper parts, even the very smells that evaporate from cold plants, especially in those that are lean, and decayed in their flesh. For they cannot endure the smells of their meats, and of boiled flesh, and when they faint and swoon they will suffer nothing to be put to their nostrils that is of a sharp and piercing nature, so that they seem to be suffocated by a gross thick vapour, as those that sit down in a dinining room that is filled with smoke, whose breath is stopped and intercepted, 
An example from smoky houses.  unless the doors be set open, and fresh Air be let in the windows, that the house may be Aired, and the wind may pass in and our. Those that dwell near lakes are of another temper than these tender bodies, and such as are made to empty Jakes, and make clean sinks. For these men reject all sweet smells as offensive unto them. So Strabo writes that amongst the Sabaeans, 
L. 6.  those that are offended with sweet odours are refreshed with bitumen, and the smell of Goat's hair on their beards, when it is burnt. 
Aridiculous thing of a Countryman.  A certain Countryman at Antwerp was an example of this, who when he came into a shop of sweet smells be begun to faint, but one presently clapped some fresh smoking warm hors-dung to his nose, and fetched him again.   

CHAP. X.  
Every strong filthy smell is not hurtful to man: For some of these will discuss contagions, and resist corrupt diseases. By the way, whence came the Proverb, that horns are burnt there.  
MAny things are of a most filthy smell which yet do no ways hurt the body, nor cause any corruption in it; and they will resist some diseases, and discuss the faulty troublesome Air and vapours, as Castoreum, Galbanum, Sagapenum, the dregs of Masterwort, called Asafaetida, Bean, Trifoly, Brimstone, Gunpowder, the fumes of  horns and skins. 
Ill smells sometimes useful.  For these are of a strong filthy sent, but they cause no contagion, but they repress and strike back the filthy scents and pestilent vapours, which lakes and standing waters, and the herb Camarina, and stinking earth send forth. Also by the smell of these they raise young maids that are in a swound, when they are troubled with the strangling of the mother, when being fit for marriage, they are forced to stay for Husbands. But filthy smells that rise from dead carcases, and muddy waters, cause corrupt diseases, and infect the Air, by reason of heat and moisture, but not the vapours of those that tend to dryness. Hence our Country people cast snips of leather, horns, and wet bones into the fire, 
Ill smells sometime resist the Plague.  and with those scents they Air their houses to dispel the contagion of diseases, and keep themselves and their cottages free from pestilent Airs. Hence came the Proverb that Horns are burnt there. 
A Proverb that horns are burnt.  Whereby they signify that places infected with contagious diseases must be avoided. Such a kind of remedy in former times was used about Tourney, when the Plague cruelly raged all the Town over. 
A history that is true, done about Tournay.  For the Soldiers of the Garrison in the Fort, filled their Guns with Gunpowder without bullets, and shot against the Town, and they shot them off with a lighted match about the evening and morning: whence it happened that by the great noise and strong smell, the contagion of the Air was removed, 
Fire dispels contagions of the Air.  and the City delivered from the Plague. For this is as powerful to dispel contagions of the Air, as Hypocrates remedy by making bonfires, and burning many faggots in the streets could be.   

CHAP. XI.  
The excellency of the finger of the Left hand that is next the little finger, which is last of all troubled with the Gout, and when that comes to be affected with it, death is not far off. By the way, wherefore it deserves to wear a Gold Ring better than the rest.  
Physicians grant that all parts of the body that are affected with any disease that comes primarily or by consent, and law of company, since a disease doth not consist in a disease, but the disease is impacted by another to it. As the Proverb is, some hurt comes by reason of the hurt that is near. But provident nature always defends the principal parts, 
Nature fences the princpal parts from the disease.  and sends the mischief to the more ignoble parts; which is done critically and by the force of nature, when the collections of humours and diseases, are driven to the remotest parts. But if the disease and its symptoms, that is, the affect that succeeds it, be strong and violent, and nature be weak and cannot resist it, and bridle the force of it as she would, the humours fall upon the principal parts, as we see in the Inflammation of the Lungs, the Pleurisy, Quinsey, Lethargy, and many more acute diseases, but in the joint and Hip gout, that is prevalent in the Spring and Autumn, the force and natural faculty drives the humours heaped up in the body from the stronger parts to the weaker. So I observed in Gallia Belgica, that very many were subject to the gout of their hands and feet, all whose joints were swollen and in bitter pains, 
The ring finger.  only the ring finger of the left hand, that is next the little finger, was free from it: for that by the nearness and consent of the heart felt no harm. And no man need fear death from this disease, (for they are free from other diseases, if so be they be not troubled with the pox, and sores that arise from that) unless a confluence of humours fall upon the left side of the breast, under which part lies the round point of the heart, and the ring finger begin to be knotty and swell: For so soon as this comes, the vital force is weakened, and the vigour fails, and all power of the mind and body sinks down. Hence the Ancients had a custom, to wear a ring of gold on that finger, and to adorn it so above the rest: Because a small branch of the Artery, and not of the Nerves, as Gellius thought, 
L. 10. c. 10.  is stretched forth from the heart unto this finger, the motion whereof you shall perceive evidently in women with child and wearied in travel, and all affects of the heart, by the touch of your for finger. And this may seem absurd to no man; for I use to raise such as are fallen in a swoon, by pinching this joint, and by rubbing the ring of gold with a little Saffron, for by this a restoring force that is in it, passeth to the heart, and refresheth the fountain of life, 
The Physic finger.  unto which this finger is joined: wherefore it deserved that honour above the rest, and Antiquity thought fit to compass it about with gold. Also the worth of this finger, that it receives from the heart, procured thus much, that the old Physicians, from whence also it hath the name of Medicus. would mingle their medicaments and potions with this finger, for no venom can stick upon the very outmost part of it, but it will offend a man, and communicate itself to his heart. 
Jerem. 12.  And besides others, Jeremias testifies, that they were wont of old to wear gold rings on their fore finger. For so you read in him, that God expostulates with the King: Also if Jeconias were a ring on my right hand, I would pull him off from thence. 
Jeremias explained in that place.  Whereby he intimates, that though he had been very gracious a little before with him, and well beloved, and of great repute, that he delighted in him, as in a gold ring with a precious stone set in it; yet now he was fallen from that favour and grace, and was become hateful and odious unto him, because he was fallen from his integrity of Life to wickedness: by which Argument he would have all men know, that the goodness of our former actions will do us no good, if we fall away from them, and follow wicked ways: And again, our former wickedness shall never hurt us, 
Ch. 18.  as Ezekiel testifies, where men repent and forsake their ungodly practices.   

CHAP. XII.  
Some things will not burn, but are invincible in the midst of flames; and how that comes to pass.  
I Have seen napkins made and woven of a certain kind of flax that will not burn, nor ever be consumed by fire: when therefore they are foul and should be made clean, men use no Soap or Lie, or Washballs to take out the spots, but they cast them into the fire, and they will flame, as earthen pots that are very greasy, and become very clean and extreme white. This kind grows in the deserts of India, and dry grounds burnt with the Sun: from whence some plants by reason of the nature of the ground, and the qualities of the outward air, become to be of that temper, that they may be wrought and woven into shee●s. For if in the Sea and Rivers Crabs can grow up with hard shells, also Crayfish, Loosters, Scallops, and other shellfish, in which, as Pliny saith, 
L. 9 c. 33. Coral is taken in the Ligurian Sea.  Nature hath varied and sported herself, making them of different colours and shapes: and if the Coral shrub in the bottom of the Ligurian Sea, can grow with boughs, and when it is taken out of the Sea it hardeneth to a stone; no man can think it improbable, that some shrubs from the heat of the ground by the Sun, become to be of such a nature, that being bruised with clubs, 
Ropes made of herbs.  and softened with the Workman's hammer, may become ductile, and so drawn into threads that fire will not burn. Also who will not wonder, that from Hemp, Nettles, Broom, and Flax rinds, Ropes and Cables are made, and also Sails and Sheets? for their rinds being tough and tenacious, they may be drawn into small threads, as also the pieces and plates of silver and gold are. So from these twigs (and not from the hair of the Salamander, as some foolishly imagine) are napkins and linen cloaths made, as from the Silkworm and woollen-trees Silks are made, but with greater labour: for the matter is stiff, and is not so ductil. That kind of Linen is called Asbestinum, from the likeness and nature of Lime that is purged by fire, and is not consumed, nor suffers any loss. Like unto this is the stone called Amiantus, and it resembleth Scissil Alum, commonly called feathery Alum, of which, as Dioscorides saith, the Indians make sheets; 
L. 5. c. 99 Volater. l. 22.  which cast into the fire will flame, but taken out they shine, and lose nothing, nor become they ere the worse. 
Alum resists fire.  So wood and planks besmeared with Alum will not burn, nor posts, doors, beams that are wet with a green colour; so it be laid on thick, 
Things anointed with a green colour will hardly burn.  and alum and the ashes of white lead be abundantly mingled with the paint: for the force of the fire cannot penetrate it, because the wood is thickened and pressed together, and is hardened against fire and water.  
Archilaus the General of Mithridates made proof of this in a wooden Tower, which when Sylla strove to fire, he could not do it, and was forced to departed, leaving the business undone, because it was all over anointed with Alum that binds exceedingly. So C. Caesar lost his labour, 
Vitruu. l. 2. c. 8. l. 8. c. 1.  when about Po he put fire to a Castle made of the Larch-tree wood: For the Larch-Tree like the Pitch-Tree will neither burn nor flame, and will not only remain free from worms and rottenness, but it will not become coals, or turn to ashes in the fire, being it is harder and more solid than horn, which no fire can hurt, or overcome. Lastly, it is so weighty, that it will not float, but sink down under water presently, like to Box and Ebeny, that in the native tongue is called Guaicum, a wood that is excellent to cure venereal sores, and the French pox. Yet a man may well wonder that it should not burn and flame, when it sends forth Rosin of a colour like honey. For as many Trees as sweat forth Rosin and Pitch, quickly take fire. But the solid and compacted hardness of the wood is the cause of it, which hath no pores for the fire to get in to burn it by; though Matthiolus asserts, that the Larch-Tree about Poe that grows there plentifully, will suddenly take fire.   

CHAP. XIII.  
The native heat of Man is fostered and increaseth, by the heat of other Creatures, but especially by the heat of children, if they be laid to that part of the body that is weak. For this fomentation doth not only help concoction, but easeth all joyntpains; but amongst whelps which do it most effectually.  
TWo things there be that strengthen our body, and preserve our life, native heat, and moisture that is the substance of imbred heat, and these stand both in need one of the other. Moisture is the food and fuel of heat, and heat subsists by it; which two, 
By beat, moisture, spirit, the body subsists.  being full of spirit, and united together, do pass into the whole body. These must be carefully looked to, that they may last as long as may be possible. For the body once deprived of their help, decays, and all natural forces and faculties come to ruin. But since many things are to be observed, concerning these, and they are obvious amongst Physicians every where: I shall let pass all superfluous things, and speak only of such things as being applied outwardly do lend help unto a man. Amongst those things that stir up and augment natural heat, and ease pains, I place Whelps, 
Whelps of one colour.  not all, but those especially that are of one coloured hair, and not spotted with many divers spots on their skins, for these not only foster imbred heat, but ease pains also. So in all sorts of joint Gouts, of the hands or feet, or elsewhere, there is nothing more ready to assuage all pains be they never so sharp, than such whelps laid to the parts affected. 
Whelps laid to the parts ease pains.  For by a sweet and warm heat, they stir up the faint and decayed native heat in man, and by a continual fostering, they either attract to themselves the humour that causeth the pains, or by a digesting and discussing faculty they cut and consume it. For you shall find, that when they are taken away and released, that their joints will be weak and feeble, and they can hardly stand on their legs, the greatest part of the pain being drawn upon themselves. But that the skin of one colour all alike is the cause of it, and those skins that are of various colours cause not the same effect; the reason is, the equality of their temper, and the uniformity of heat: For the diversity of colours, is a sign of the distemper, and divers mixture of heat and moysturo. 
A simile from grafting.  For as grafting must answer the nature of the Trees; so a man in cherishing his limbs, must apply a temperate heat that is all alike; wherefore if you would strengthen your stomach, or any other part, you must necessarily defend the natural temper of it, and not increase the heat too much, or bring any strange heat into it. 
Thera. l. 7.  But as Galen saith, amongst those things that are outwardly applied, a little boy of a good constitution is best to lie in the bed, so that he may always lie near the abdomen. There are some (saith he) that keep young fat whelps for the same purpose, not only when they are sick, but when they are well also. Such therefore are fit for those that have a weak stomach by reason of dryness, and above all, care must be had, that the little boy have not a moist skin. For those that sweat much in the night cool more than they heat: 
3 Kings 1. David got heat by a young Maid lying in his bosom.  So David when he was old and cold had this remedy, that a young Maid lay in his bosom to cherish him; not that he desired to lie with her, as the Scripture testifies, but to recover heat in his limbs by her.   

CHAP. XIV.  
Why the French-Pox is more gentle now than it was formerly, and rageth not so much, and into what disease it degenerates.  

French Pox, Leprosy, Scurvy.  THere are three diseases of kin one to the other, yet are not so mortal, as foul and contagious, and these change one into the other, viz. the French-Pox, the Leprosy, in hogs called the Meazels, and the Scurvy. The black Jaundice is a kind of them. These diseases in former years did cruelly torment men; now they are grown gentle, and not so troublesome: This happens, 
Diseases grow gentle by custom.  partly, because the force of the mischief is subdued by the Physician, and the cruelty of the humours is assuaged; and partly, because Nature by custom is hardened against these pains. So I have observed some in their flourishing vigorous youth to have been cruelly tortured; but when they grew old they were not so much afflicted with it. For either the heating and boiling grows colder, and the humours flow not so much together: or Nature in time accustomed to the disease, and being made familiar, and domestic to her, she no longer contends with it; or else she is nourished with those vicious humours, and is not offended: For as Sows that wallow in the mud, and Cobblers, 
A Simile from hogs in the mud.  and such as cleanse Jakes and public vaults, smell no ill smell; so diseased people are fed with filth. And because they are hardened against the vices and diseases of their bodies, that I may not say it of their minds, they no longer perceive the detriment that Nature suffers: For the disease being inveterate and fastened in the very bottom of the marrow, hath taken from them all sense thereof. But at first when any strange quality seizeth on the body, whereby it corrupts and is changed, what parts soever receive sharp biting humours, they feel pain. But when the disease grows old, and is grown up with Nature, they feel not much pain, because they agree together, and the humours wax faint by commerce with the body, and keeping company with it, and by the mixture of other humours, they are weakened, as strong Wine is with Water. Yet the footsteps of the old disease and relics of it always remain; which if they fall down upon the Lungs they make the sick hoarse, and short wound; if it fall on the joints it makes them subject to the Gout in the feet, hands, hucklebone, and it returns at certain times. So all that have pocky sores are gouty: But all that have the Gout in their feet or hips, 
All that have pocky sores have the Gout, but not contrarily.  have not the symptoms of the Pox. And if the flux of humours is sent to the outward skin, their skin is made rugged and crusty, their face is deformed with tetters, scabs, foul sores and scurf, and their hair falls.  
For it falls out with them as it doth with Trees and Twigs, on which piss, 
A Simile from Trees that are corrupted.  or some salt water or filth is cast. For when the root is hurt the leaves fall off, and the branches whither: yet the Tree dyeth not at the root, but it decays, and is hardly restored.   

CHAP. XV.  
How it is that Men dying, though they have their mind and understanding firm, yet they make a hoarse noise, and a sound that returns back, which the Low Dutch vulgarly call Den rotel.  
IN the Low-Countries, and in all the Countries toward the North, those that are dying show certain arguments of their departure, by making a murmuring noise, and none of them die, but have this mark before. 
How those that die make a murmuring noise.  For as death is at hand, they make a noise, as the water doth when it falls through rough winding crooked places, they will sound and murmur like to the noise that Pipes make in Conduits. For when the vocal artery happens to be stopped, the breath that would fain break forth at once, finding a narrow passage, and the pipe sunk down, comes forth by a certain gargling, and makes a hoarse sound in smooth places, and springing forth forsakes the dry limbs. Wherefore the breath being heaped together, and mingled with swelling froth, causeth a noise like the ebbing of the Sea; which also comes so to pass in some by reason of their pannicles and membranes drawn into wrinkles, so that the breath comes forth by a crooked and winding revolution. But they that have a strong and great bodies, and die of violent deaths, sound more, and strive longer with death, by reason of plenty of humour, and gross and thick spirits. But in those that are wasted in their bodies, 
Who die gently, and who with great trouble.  and that die easily by degrees, the breath runs not so violently, nor with so great a noise, so that they die by little and little very gently, and do even as it were fall asleep.   

CHAP. XVI.  
The death of man and destruction of things that are, is against Nature, and is very improperly, called natural. Yet the mind must be resolved not to fear death; though, not without cause, all men are afraid of it.  
THough it be so ordained by nature, since that man's rebellion hath drawn this upon him deservedly, that we must all tend to destruction, and die. Yet I see that by reason this may be proved, that death is not natural but contrary to nature. In the beginning this was given by nature to all kinds of Creatures to defend themselves, their life and body; 
Cic. l. 1. off●●.  and to decline that may seem to be hurtful unto them; and to be very careful to look to their own preservation and safety. For who doth not observe what great care and diligence men use, by the light of reason, and brute beasts by the light of nature, to defend and keep themselves from danger? All men fear death, every one strives to keep himself from it, for when death comes, Nature is extinguished, 
No man but trembles at the fear of death.  and ceaseth to be any longer. So Christ who would show the imbred weakness of man's nature, who except sin and diseases was like to us in all things, feared death, and prayed against it. 
John 21.  Also in Peter is expressed the affect of nature and infirmity of the flesh, when Christ thrice asked him if he loved him, and that he should take great care to feed his flock, showing unto him what should befall him, and what death he should die. When thou were't young (saith he) thou wandredst whither thou wouldst, and didst gird thyself, but when thou growest old, another shall gird thee about, and lead the whether thou wouldst not. Whereby he shows the desire and weakness of man's nature, that is stricken with the terror of death, and is very unwilling to come to it, yet the mind is willing and ready. 
John 22.  Since therefore death is the deprivation and abolition of Nature, how can it be said that it is natural; and agreeing unto nature, that is violent, and wholly extinguisheth Nature? I know that man by his fall deserved so much and in that he degenerated from the dignity he was created with, being disobedient to his creator, to be punished with all pains and vexations, diseases, hunger and thirst, and unquietness of mind, and at last to undergo the punishment of death. 
Sin brought in diseases and death.  But it was not the fault of nature that brought in these miseries, but sin. For since the fall of the first man all things are changed, and become contrary: so the stars, diseases, Elements, Wild-beasts, and Devils are become enemies to man. And, as Paul saith, the whole creation is made subject to vanity and corruption for man's cause, 
Rom. 8.  and the whole series of Creatures, the Angels not excepted desire an end of their labours. But the certain hopes of a better life doth recreate our minds in so great miseries, and our confidence in Christ who restores the decayed Nature of man to his former dignity, takes away from us all terror and fear of death also out of our souls. 
Faith in Christ takes from man the fear of death.  For the remembrance of his death and resurrection, doth wholly confirm and strengthen us, for we believe that man shall not be annihilated, but changed to a better condition, and that death is not our ruin, but the door and entrance to a more happy life. 
2 Cor. 5. A simise from the structure of houses.  For we know, as Paul saith, that if our earthly house of this Tabernacle were dissolved, as houses use to be taken down & disjointed, that we have a building from God, a house not made with hands, eternal in the heavens. Which God provided for this end; that by rising again we might enjoy the glory of immortality, and God hath given us his spirit, 
Gal. 4.  as an earnest and pledge thereof, who doth by his presence confirm to us our hope and highest confidence of things to come. 
Colos. 2.  For by his spirit alone we are certified that he who raised the Lord Jesus, from death, will by the power of him raise us also, and make us partakers of his glorious Resurrection.   

CHAP. XVII.  
The Inconveniencies of Tippling and drunkenness, and what things will resist and cure it.  
THere is an old custom of force, amongst the High and low Dutch, that they care for no man's friendship or familiarity, but such as can drink strongly with them, 
In Curcul.  & piss stoutly. Wherefore I thought I should do something considerable, to relate some things that will resist drunkenness: that every man in that contest may look to himself, either not to be overcome with Wine, or to be offended but little by it. At first let no man drink too much, and be too ready to take up his cups, but let him civility refuse and draw back, pretending that he is not very well. Sometimes you must find out some stratagems to deceive those that aim at you to make you drunk, and that most endeavour to prevail over you. And you must take occasion cunningly to steal forth to make water, or to take away the cup, but you must be very crafty and subtle in doing it & with great dexterity. For if the company find your cunning, they will ply you the more abundantly. Yet every man may easily find out some shifts to avoid, and wittily to cozen his fellow drinkers. In the mean while let every man consider well the reward of this inveterate and unworthy custom and error, and he shall see as clear as day what hurt it doth to his body and soul and spirits, to be given to much drinking. For first, it not only hurts memory the most precious faculty of the mind, 
Intemperance in Wine hurts the memory.  and makes it weak, but totally ruins it, making the eyes dark, and causing blindness, the cheeks are blabbered, and the limbs tremble and reel, and many other inconveniencies accompany immoderate drinking of wine, and they are all cold distempers. Nor, as Galen saith, 
De Temp. l. 3.  doth it always heat a man; but when he drinks more than he can conquer, it causes cold diseases. For the natural heat is extinguished and choked, just as when you pour abundance of oil at once upon a little flame. I do premise this that no man should faslly judge that do give occasion, or open the door for such wickedness. For it is my chiefest desire, that men would either drink moderately, or if there fall out an extraordinary occasion to drink much (for as the Proverb is, 
A Proverb at banquets.  these solemnities cannot stand without it) that they may not want helps to drive away drunkenness: amongst which I set down bitter things, and as many such means as will purge away watery humours by urine. For by this way the fumes are derived from the head, and the Wine is hindered from going into the veins, 
Bitter things hinder drunkenness.  also by their bitterness they dry up moisture. So five or six bitter Almonds taken before supper will perform it effectually. Peach kernels have the like quality with them, and the juice of Peach-leaves pressed forth, and a little taster full thereof drank fasting, hath the same virtue, also the infusion of Roman-Worm-wood, and nutmeg; For all these open the passages, and make them wide and lose, as also oil pressed forth of Olives, or two ounces of oil pressed forth of the seeds of Sesamum drank in the morning before Sunrising: for it makes the belly slippery, and extends the urinary passages, so that drink stays not in the body but passeth away continually, if so be a man do not burden his stomach too much with eating. 
'Tis naught for drinkers to eat overmuch.  For he that is forced to drink, must eat meat but sparingly: but if he shall eat a morsel of bread dipped in honey, he shall do well. For honey takes away the force of wine, and blunts the sharpness of the fumes. Cabbage is better than them all, 
Cabbage hinders Drunkenness.  which Cato commended exceedingly, it is vulgarly called Caulis, because no plant hath a greater stalk. But of this there are many kinds, and the red coal is best to resist drunkenness, if you chew the leaves in your mouth and swallow down the juice, or eat them boiled for the first dish at table. Yet the sea-coal, 
Sea-cole-worts.  and sea-purslane that grow plentiful by the sea in Zealand are far more effectual; which we use in salads and sauces to sharpen appetite. For they make a man very hungry and thirsty by their imbred faculty. Hence it comes that no fumes or vapours of the wine can rise to the head, for they are purged out by siege and urine. There are many other things of this kind that resist drunkenness, that a man may not be overcome, but I cannot reckon all. But if any man chance to be drunk that is not provided with these helps (For wine as Habakkuk saith, 
Ch. 1. Eccl. 31.  deceives the wise) he must be helped by vomit, which the wise man also gave counsel for. If thou art compelled to gorge thyself, go forth and vomit. 
Vomit is good.  After this the testicles and genital parts must be soaked in cold water, and wrapped up in a wet napkin: but women's breasts must be so wetted. For presently the vapours being turned away, all drunkenness is discussed. In the mean time sharp and sowrish things, and good juicy Apples must be eaten. As Oranges, Citrons, Cherries, Peaches, Barberries, Verjuice, Cornels, and all things that are of a cooling and repercussive quality, and have some cutting and abstergent faculty. For though drunkenness ceaseth either by sleep or vomiting, 
Headache from yesterdays wine.  yet the head will ache the next day, and is offended by vapours. Festus Pompeius calls this effect Helucus, which word signifies as much as half a sleep, and a gaping from yesterday wine. 
Helucus is the head-ache from drunkenness.  Tertullian useth this word for that affection, whereby men are made sleepy by the drinking much the day before: when he saith, The virtue of Ivy is to defend the head from this drowsiness, 
The force of Ivy in dispelling drunkenness.  by its discussing and drying quality; whereby also it is thought to keep men from being drunk, if it be applied outwardly to the head, or by taking beforehand some of its berries that are yellow-coloured.   

CHAP. XVIII.  
Intemperance of drink is worse than of meat.  
SOme say, that men are less hurt by drinking than eating, if a man do take either immoderately, and above the strength of Nature. 
L. 2. Aph. 11. Moist things soon nourish.  And this they would maintain by an Aphorism of Hypocrates. It is more easy to be filled with drink than with meat; but I think they are foully mistaken. For he meant, that moist liquid things are the best remedy to restore strength lost. For liquid things soon refresh those that are consumed, which though they nourish not so much as solid meats; yet they are much sooner distributed into the body. Wherefore the opinion of Cornelius Celsus is most true, and is not contrary to Hypocrates. When you eat meat, 
L. 1. Celsus explained.  it is never good to eat too much; and ofttimes too much abstinence is ill. But if a man be intemperate, it is worse in drink than meat. Whereby he intimates, that immoderate drinking of wine doth a man more harm, than to glut himself with meat. For drink presently penetrates into all the parts, and goes into the veins undigested, and pricks the nerves and brain: But meat sticks in the stomach till it be concocted, and if it be burdensome, it is easily cast forth by vomit; which is not so easy and ready for Nature after drink. 
Liquid poisons most hurtful.  This is proved by Cats, Dogs, Dormice, Rats, if they eat any morsels that are mingled with poison, they easily vomit them up, by Nature's faculty provoked, which in moist things is very hard for them to do; wherefore poisons given in drink are more dangerous than given in meat, for the venom is suddenly carried to all parts of the body and corrupts the vital parts; and if it be drank in wine it destroys the sooner. But immoderate meat is a dangerous thing to choke a man, and the stomach so swells, and is extended by it, that you would think it would break, 
Fat things resist poison.  especially in those that are hard to vomit. Therefore it is good to use moderation in both. But there is nothing more dangerous than a venomous potion, if there be no fat under it: for if there be, the venom passeth slower into the veins, and doth not altogether lay hold of the vital parts, and it may be cast forth by Vomit sooner. So when we would prevent venomous potions, we must eat butter, oil, and all fat things; for so the venom will not stick so fast to the body, and penetrates not so soon into the veins, and it is soon carried forth again by vomit: and so they are good against drunkenness also; but if it stay long in the body it corrodes and exulcerates the internal parts, and makes a passage to the heart the fountain of life. Wherefore so soon as one hath taken venom of some dangerous meat, repercussives, sour, sharp, astringent things that bind and shut the pores, must be avoided, and abous all things, sleep. 
Sleep is dangerous after poison taken, or when one hath the Plague.  For as they that are stricken with the plague, when they grow sleepy, if they do sleep, they are sooner dead, and Nature is more sluggish in resisting the contagion: so in venomous bitings and poisoned potions, if men fall asleep, they are in worse case, and the venom sooner takes hold of the vital parts. Wherefore they must be pulled and kept waking, lest the venom run inwardly toward the principal parts. 
An elegant Simile from the Incursion of an Enemy.  For as enemies with little labour and without any trouble almost enter Cities and Forts without any resistance, when the Citizens and Watchmen are drunk and dead asleep; so the body of Man when diseases come upon him, or when venomous potions are drank in, can hardly hold out and escape, but must needs be subdued, when the faculties and powers of nature are oppressed with sleep, and are sluggish and idle, and not cheerful to make opposition against diseases. Whence it comes that they are forced to yield to the Conqueror, not only with the loss of health, but of life also.   

CHAP. XIX.  
Wine makes a man drunk otherwise than Beer or Ale doth.  

How the nerves are produced from the brain.  THough the brain be naturally moist and soft, yet the nerves proceed it, as threads from the distaff of Wool or Flax, whose paces are distributed into all parts of the body. For from this principal as from a fountain nerves are dispersed into all the parts, as boughs from the root of a Tree, 
A Simile from the branches of a Tree.  which are distributed into many branches. The whole body partakes of sense and motion by the nerves, and when these are affected, and the principal part is hurt, it is deprived of its gifts, or faintly performs its office. Hence it is, that drunkards dote, reel and stumble, 
Drunkards look ridiculously.  because their brains are clouded with gross and thick vapours. But since all men that are drunk with wine do appear more ridiculous in their customs and manners, for none play the fools more (and make all that see them laugh, when they look upon their faces, eyes, and behaviour) than such as drink themselves drunk with beer: For these fall not every way, but only backward, and lie on their backs; but such as are drunk with wine fall forwards, and lie upon their faces: So that these hurt their cheeks, forehead, noses, and faces, by falling; but those, their shoulders and hinder part of their head. And the same you may behold when they fall fast asleep in their cups. For they that are whittled with Ale or Beer, sleep open mouthed, with their head leaning on their shoulders; but such as are whittled with wine sleep with their face and chin leaning upon their breast. The reason is, because the fumes and vapours of wine rise to the forepart of the head, and possess themselves of the forepart of the body; but the vapours of Ale and Beer fly to the hinder part of the head and body. Hence it is that these are sleepy and forgetful, and not so full of prate, and clamorous.   

CHAP. XX.  
Men that are tall and gross bodied, are sometimes not so long-lived as those that are slender, and cannot so stoutly struggle with diseases. But commonly little men will drink more wine, than gross men, and will be longer before they be drunk.  
DAily examples show, that men with gross fat-bodies are spongy, 
A great body body hurts the wit.  and cannot so well resist diseases. For they are loaded with their body, that their spirits are not so lively, merry, and ready. Whereupon when any little disease comes upon them, or light inconvenience, they are faint-hearted, and complain very much. For they are cast down with the very first brush, and their mind fails them. And if any dangers by Sea or Land be to be undergone, or any thing falls out amiss, they presently tremble and are pale with fear. That is so, because their native heat is feeble, and their spirits small, and their blood colder; and farther, because the natural virtue is sent far and a great way, which being compacted and united in a small body, is better than that which is dispersed. 
L. 2. Aph. 44.  To which relates that Sentence of Hypocrates, Men naturally very gross bodied, are shorter-lived than slender-bodied-men: and again, 
Aph. 54.  A tall man is comely and good in youth: but in old age it is an unprofitable burden, and worse than a little body. For old men's bodies grow crooked, 
The Inconveniences of Tall bodies.  and become heavy and unwieldy. Wherefore though these exceed the other for large limbs and greatness: yet little men have imbred natural forces stronger than they, and there are many gifts and ornaments of body and mind that appear in them, and they are very quickwitted, and have nimble minds: and they not only exceed the others or equal them in the cheerfulness of their minds, but for strength, swiftness, eating and drinking.  
I have seen sometimes dwarves almost, and very little men (but their beard was long, and their whole body hairy, which is an argument of exceeding heat) enter the lists of drinking with very strong men, who were not for all this the least moved by the force of the wine, (though no man in these conflicts deserves to be commended, and the victory is not praiseworthy:) whereas the others were so drunk, that they were grown stupid, and neither their foot, hand or tongue could do their office. The cause of these things consists not only in the capaciousness of the veins and receptacles, but in the native heat that is very large, that quickly conquers and consumes all, and in a strong brain that will not easily admit the vapours. 
A simile from Glowing iron.  For it falls out almost with them as with  bricks, and glowing hot iron, that is sometimes sprinkled with water; or else to dry thirsty land. For presently it drinks in all the moisture, or it vanisheth into a very thin vapour, so that they have no need to piss often, for their imbred heat consumes all. Now that which the intensive heat doth in men, the spunginess of the body, looseness and softness of it, doth in women: For women once given to wine will drink beyond reason, 
How a woman can endure much wine.  and almost miraculously, and it will be long ere they be drunk; but by reason of the large and lose passages they are forced to make water now and then: wherefore they are justly infamous to men that know of their drunkenness. But old people can least of all endure to drink much wine: For they are dry of body, 
Old men soon drunk.  and without moisture, and their heat is feeble; so that much plenty of wine hurts them, but a little doth refresh them, and makes them merry. Wherefore it concerns old men above all others to preserve their natural heat, wherein is comprehended primogenial moisture, which is the subject of vital heat and spirit, and comes from the substance of the seed; with fit and moderate meats and drinks. For these are the Forts of health and sickness, and the Seminaries of long life.   

CHAP. XXI.  
They that eat a moderate breakfast in the morning, will eat more freely at dinner; and if they drink much wine it will offend them less. By the way, whether it be wholesome to eat much bread.  
SOme there are that use to fast till noon; which as I mislike not, so I think it not always expedient, that any man should eat nothing till dinner, especially one that hath a hot stomach: as every choleric person, or one that is forced to labour hath, and Students that study much. 
Scholars cannot endure hunger.  For their vital spirits are extenuated, and the forces of their body will fail. But in this business custom is to be kept, and we must observe what every ones age, time, the climate, and the habit and use of the body requires. For youth and cold weather, and a Northern climate require much meat, and to eat often, otherwise the body wastes and consumes. But old people and such as are come to their decrepit age, can fast longer, and have no appetite, not do they hunger after meat much; yet they desire meat at times to preserve them, though not in such abundance. 
Gal. l. 1. Aph. 14.  For as the flame in Lamps is extinguished by much oil, so is the heat of old men by much eating and craming themselves. 
Old men are under propped with meats.  But because old age is under propped by feeding, the Proverb grew, that the Mandible is the old man's staff. For what old age impairs, and what fails of the natural moisture of the body, meat and drink make up again. Wherefore they and all sedentary people and Students and Magistrates that serve for the public good, may in the morning eat Raisins, Dates, Figs, Currants, Pine kernels, Fistick nuts, Orange and Citron pills candied with Sugar, Myrobalans conserved with honey when they are green, or some other liquid corroboratives that less weary the stomach, and trouble it not to digest them. In the mean time every one must measure his own strength, and consider his condition, and nature, and see what it will bear, and what it refuseth and cannot away with.  

Wine drank early in the morning is pernicious.  But chief observe this, that no man drink Wine early in the morning, for it is very much contrary to Nature: for it dulls the vigour of the mind, clouds the understanding, and hurts the nerves. Wherefore let every man wholly deny himself the use of wine in the morning; but eating a little food, let him drink sparingly, and what is well allayed. For Nature in the morning requires very little food, and a little will serve to nourish it, lest natural heat should fail.  

A simile from the Kitchin.  Wherefore it is good to follow their example, who when they mean to make a clear fire some hours after, to roast or boil with, first they make the fire with some fuel and dry matter, lest the fire should quite go out, and when it is time they make a great fire to boil with: so when the stomach a little before is made hot with some small food, as to light the fire by, at dinner it will desire meat more greedily, and the veins being dilated, it will better digest it: 
It is not good to fast long.  For many that fast until dinner, lose their appetite, the heat of their stomach being very feeble, and almost quite gone out. Add to this, that the passages being fallen down and shut whereby the nutriment should pass, it sticks in the midway, and is long before it can come into the veins.  
Moreover, by reason of long hunger, the stomach is filled with ill humours that it sucks from the parts that are near, and so refuseth meat, 
We are sooner drunk at dinner than at Supper.  and is soon satisfied. Wherefore by reason hereof men are sooner drunk at dinner, and forenoon drink, than if they should drink much at supper. For to pass over other considerations for this, half the danger is taken off by the night, as Pliny saith, 
L. 13. c. 1.  when men drink in expectation of sleep. For sleep helps to discuss, and to take off the fumes of the wine.  

The use of Bread.  But since bread is a great part of man's nourishment, and all meats without it are unsavoury, and not very healthful, I think fit to speak something of the use thereof. For some maintain, that to eat much bread is hurtful to the stomach, and that eating of it immoderately and to repletion doth as much harm, as wine drank in too great abundance, I think their reason is, because it stays long in the stomach, and binds the belly. But my opinion is, that choice and a difference should be made. For wheaten bread well moulded and made with leaven, and well baked is the most commendable and healthful food for sound bodies. Wherefore I would have all men persuaded, that it is not good to join too little bread with their meat. 
They that eat little bread their breath stinks.  For they that eat bread too sparingly, and flesh or fish plentifully, their body grows spongy, and their flesh lose, and their breath stinks and corrupts. Wherefore eating of fish because they soon corrupt, requires most bread with them.  
We see that all meats will suddenly corrupt and stink, in three days or a little more unless you salted them. And Eggs, Fish, Flesh, and all such meats will be unsavoury. But bread never corrupts, or smells amiss. Being over long kept it will grow mouldy, but it putrifies not. Wherefore such as cram themselves with meats. and eat little or no bread, send a stinking smell from their very entrails, and offend all that are near them.  
Wherefore those that desire to be of strong and firm constitution of body, let them eat bread with moderation at least, chief when they must exercise and labour hard. For unless Ditchers, Porters, Mariners, Charriers, Fencers, Wrestlers, should eat bread in abundance, they could not subsist, and endure such labours. But I prescribe the use of bread more sparingly to tender weak sickly constitutions, and to such whose stomaches are faint, and the passages narrow; It is best to refresh them with liquid meats, and to restore their strength, for these will soon enter the veins. For such bodies are too tender and delicate for to receive hard meats. And the kingly Prophet David seems to me to have observed and considered all these things very exactly. 
Psalm 103.  God the maker of all things, causeth the Grass to grow for the Cattle, and herbs for the service of man, both sick and well. So that his body anointed with oil may shine, and anointed with ointment may be refreshed. That the heart of man may be cheered with Wine, and sadness being driven away may be made merry, and that bread the staff of life may confirm and strengthen him.   

CHAP. XXII.  
A Nutmeg and a Coral-stone, carried about a man will grow the better, but about a woman the worse.  

A man excels a woman.  THat a man excels a woman, and that his condition is fat better than hers, besides the noble gifts and endowments of his soul and body, whereby he abundantly goes beyond her, inanimate creatures, and such as have left growing and increasing do testify, and prove by experience. For a Nutmeg if a man carry it about him, doth not only keep its force, but will swell and become more full of juice. For since among these the best weighs most, and is most full of juice, and being pressed or pricked with a needle, 
How to try Nutmegs.  will sweat forth an oily substance, with an excellent sweet smell: the heat of man preserves these properties, and which is wonderful will make it more pleasant to behold, and to swell more with this oily juice, especially if young lusty men carry it about with them. For so pleasant and sweet smell comes forth of such bodies, 
Comment l. 2. Aph. 14.  and such excellent vapours, by reason of the temper of their natural heat, and so gentile and pleasing, that the Nutmeg will draw them to it, and so it being soaked with them grows more clear, and sweet scented. For it is fed and delights in an aereal vapour, and a warmayre inclining to heat, and such youthful bodies do breath it forth as a thing that is most familiar and agreeing with it. 
Why the  of Alexander the great, smelled sweet.  So it is written that Alexander the great King of Macedonia, had his  perfumed, not by any external perfume put upon them, but from the natural breathing forth of his imbred heat. But a woman abounding with excrements, and sending out ill smells by reason of her terms; makes all things worse, and spoils their natural forces and imbred qualities. Hence it is that a Nutmeg by her touching of it will grow dry, light, rotten, pale, and blackish, and so she will corrupt and spoil herbs, destroy seed, and take off the Lustre from a Looking Glass. The like reason serves for Coral: 
Coral grows redder if a man wear it.  for this made into round pieces, and polished smooth, if a man carry it, it will grow more red, than if a woman should wear it about her. For by being long with a woman it will grow pale and wan, 
A woman makes Coral worse.  and lose its natural heat, partly by reason of the fuliginous thick vapours that breath from her, and partly because she hath but a weak heat, and is cold and moist of constitution; 
What makes Coral led.  which qualities can keep and preserve nothing: but a man hath a gentle sweet vapour that proceeds from his substance by natural heat, and he is almost aromatised by it. 
To make mustard seed or Coral red.  For which cause Mustardseed will make Coral more red if it be covered with it, namely by reason of its heat, whereby it grows hot as by a thing that is on fire.   

CHAP. XXIII.  
For the most part such are barren and unfruitful whose seed runs from them of its own accord, and they pollute themselves, and how that comes to pass.  
IT is so foul a mischief, that amongst the Jews those that were polluted with it, 
Levit. 19  were driven out from the Temple, and all men's company. The Greeks call it Gonorrhaea, the Latins Seminis profluvium, both men and women are troubled with it. For their seed runs from them against their wills, almost without any pleasure or desire, or erection, and it is watery and thin. Wherefore it is unfruitful and unfit to beget children. For as a Willow that loseth its fruit, 
A Simile from unfruitful Trees.  casts off his seed for lack of heat before it be ripe.  
So these have their generative humour too cold and moist, and it runs away from them. For the natural faculties are not able to perfect the seed, and make it prolifical. Whence it comes that the humour is altogether excremental; and is the rudiment of seed newly begun and imperfect, and wants the power of generation. But since this disease ariseth from the weakness of the spermatick vessels, so there is also another vice contracted by venery and contagious copulation when men lie with whores. For a corrupt filthy matter distill's from the secrets, sometimes of a wan colour, and sometimes green as Copras or Leeks that smell most filthily. Whence it comes that the vessels are sometimes corroded, 
The Dutch call this the fowl dropping.  and the secrets are hurt. But that moisture and dropping of a moist fowl humour is more virulent in women, and when it is corrupted it is like the whites of Eggs, whereby the guts are vexed with an intolerable pricking, as if they were wet with Alum or salt, 
They that have the French Pox are always lecherous.  and by this means all that are diseased with the Pox are extreme lecherous by reason of the acrimony of the corrupt humour, and they think to abate it and hinder it by copulation, and to ease themselves of the greatest part of the disease. Wherefore when they desire to rub rheir scabby matter upon all, yet the bawdy Lechers chief seek and hunt after such as they know to be of a wholesome and sound constitution. For they pour forth their filthy matter upon these, and corrupt them with their polluted seed, for they can contract to themselves no contagion by such copulation. For since they are troubled with the flux of seed contracted by whoring, 
Sharpness of urine is proper to this disease.  and filthy copulation with Harlots. It is not a seminal and fruitful excreement that runs from them, but a contagious filthy matter flows from their groins, that stinks ill favouredly, not of a white but green wan colour that causeth ulcers in the secrets, and in the forepart of the yard, so that their urine can hardly come forth, and is now and then stopped by the purulent matter. 
Who have their urine stopped.  And if at any time they begin to lust and tickle and their yard to have erection, they suffer intolerable pains. For this part seems to be stretched as it were with a cord, by reason of the nerves that are wet with a biting acrimonious humour, whence it comes that they have now and than a dropping of their urine, that comes not forth upon heaps and freely, but by little and little with intolerable pain. This disease is taken from pocky sick people, and by lying with whores whose privities are infected with buboes, & other contagions. Which disease being it consists about the privities and secret parts, 
Swell of the groins not to be repressed.  and from putrid humours causeth filthy tumors: it is called the gout of the secrets, or a Winchester-Goose. But if the contagion doth spread itself, as it useth to do, when the body is not presently purged after the disease contracted, and where outwardly discussive cataplasms that may repress the matter, and not such as may ripen it are applied to draw it forth, the whole mass of the body, together with the blood and spirits is infected, and the whole collection of humours is carried to the nerves, panicles, membranes muscles, 
Whence pains of the Nerves.  and causeth intolerable pains. The Dutch call this disease in their language, Pocken met de Lempten: because all the parts are rend and pierced with cruel pains, and the symptoms that accompany the disease, and come from the fierceness of it, cause as great anguish as the disease itself. For they are not racked with one kind of pain only, but with many kinds of torments, that rend and tear and prick the nervous parts that are of most exquisite sense and motion, 
placce =" marg" Those that have the Pox feel all sorts of pains.  as if they were wounded with bodkins, pincers, and other Instruments. And since they wander all over the body, and possess all parts none excepted, from the continual pain without any Intermission, our Countrymen call this disease de Mieren, a name that signifies an Ant, that is an active and unquiet Creature, that runs continually to new places, and from that the Physicians call one kind of pulse, the Ant pulse, 
The Ant-pulse.  for the slender motion of it, when the forces are spent and cast down, so that a man hath but a little of life left when such a pulse is felt: like to this is the worm-creeping pulse, because it moves as a worm doth, 
A Worm-creeping-pulse.  and this promiseth but little hopes of recovery. And as there is a disease, where men seem to be rend as it were, 
What disease is Verminatio, and what formicatio.  and eaten with worms; so is there a disease wherein men seem to be stung with Aunts, for the body is deformed outwardly with filthy bloches, and bushes, and inwardly they feel as it were Aunts that by't them, and vex them, so that they are still forced to scratch and rub to find some ease: So those that have the French Pox, can be no where at rest, but must always scrub themselves.  

Fornication coming upon the French-Pox.  Wherefore our Countrymen do fitly apply Formication to this diseased body, not that this disease should be so called, but because it affects the body, as that disease doth. Hence Plautus, because many in that time were polluted with most foul diseases, as filthy running sores on the face, scabs, leprosy, and many more, that show themselves in the most comely part of the body, calls such Ant-bitten, 
Ant-bitten men  mouldy, lither, putrid, ulcerated men, and these as our Country men say, if you do but shake them they will come in pieces, and their flesh will part from their bones, and they commonly deride them with this jeer, Vanden grate Schudden. The comparison is taken from stinking fish, 
The common proverb comes from stinking Fish.  and rotten salt fish, that with the least shaking will fall off from the back bone. Wherefore they that have contracted pocky swell about their secrets and groins, either from venerous copulation, or by keeping company with one that hath the Pox, and lay in bed with him (for of former times this contagion was easily taken from others, either from their breath, 
The incredible contagion of diseases.  or eating or drinking in the same cup with them, though now it grows feeble by degrees.) I advise such first to wash their privities with sharp Wine or Vinegar, and all parts near, putting a little salt thereto, then if it be requisite, bring the swelling or apostume to maturity, and when the corrupt matter is come forth, 
The cure of swell in the groins.  to wash the hollow ulcer with abstergent remedies, before they close it up. And as for the biting of a mad dog, that is sometimes more gentle than to be bit with a whore, men keep the wound along time open, lest the virulent matter kept within, the disease should increase again, and grow worse: yet before you open the Impostume you must purge the body well: and for this use Epithym, Fumitory, Polypod, Sena, 
A short cure of the Pox.  and Confectio Hamech are good: or because their urine must be qualified, Benedicta Laxativa, is good with the decoction of Guaicum, which I hold to be a sort of Ebony. And unless care be had to help the body with such remedies, the humours will scatter over all, and the Pox will infect the whole body. For these two diseases are of kin and near one to the other, as a Cancer and the Leprosy. For what a Cancer is in one part of the body, that is the Leprosy over all. So that contagious affection when it is in all the body, and spread into all parts, causeth that fowl disease, which men call the French Pox, some the Pox of Naples, or that those disgraceful names may be laid aside in favour of such famous countries, let it be called the fowl or contagious Pox. But that which is in the groin and secrets may be called pudendagra. But since it is the nature of man to be shameless and reproachful in respect of other men's miseries, and will insolently insult over those that are oppressed with such calamities, the common people when this disease is spread all over the body, call it the Mother's Pox, 
A proverb upon those that are sick of the Pox.  but if it be but in one part they call it the daughter's Pox. And because one grows from the other, they speak in a common jeer, that, 
The common jeer against those that have sores in their Groin.  that comely Husband, or rather fowl and filthy, hath married the mother and her two daughters, when as besides the swell of the groins, the body is full of ulcers and boils.   

CHAP. XXIV.  
When men are sick they grow tall though they ea● less, but they lose in breadth.  

What hinders tallness.  YOung people that eat much, do not grow up so comely, and so tall and handsome as they should, as we find by daily experience. For the natural heat is choked and overwhelmed with too much moisture, that the bodies cannot grow decently tall. But such as feed moderately, and sparingly, and keep a set time and form of diet, do not grow exceeding fat, nor doth their fat or flesh increase; but the bones grow long and augment.  
So we see that young people and children in long and chronical diseases, do grow more slender and lean, 
Why some grow long and others bro●ll.  but they shoot forth in length and tallness. Which I should think comes to pass by reason of dryness. For the bones are dry, and are nourished by such like nutriment. For since the humours, and aliments sick people take in, grow dry by the heat and dryness of the body: the bones wax long, and by reason of dry nutriment they shoot forth in length, especially when a man is in that age, when his body is moist and ductil like clay, and may be drawn forth in length. 
A Simile from clay that is ductill.  Yet every one hath a certain bounds of his growth, and the limits are set for our just stature, and the means and ways whereby by degrees we secretly grow to be handsomely tall, or ill favoured: and that force of growing in length is seldom extended beyond twenty five years of age, 
How long time men grow in tallness.  and commonly ceaseth under nineteen years old. Whence it is that teeth struck out will not come again after that date of years, nor will bones broken, and cartilages consolidate, because they are made of the seed of the Parents. But to grow fat and gross is not limited to certain times, but as we eat or drink in abundance. Which may be done when a man is in his standing or declining age. For though a man eat abundantly he will not grow tall, 
One force causeth tallness, another breadth  but square and gross. For there is one faculty that nourisheth the body, and another that augments it: For that consists in the plenty of of nutriment: but that about the solid part of the body, namely the bones, nerves, cartilages, etc. Which if they increase and grow long, the body increaseth also, though it consume and waste away.  
Wherefore nature in producing of bones, whence length comes useth the force of heat, whereby she dries the humours a little, and fits the aliments to feed the bones. For augmentation cannot be made without plenty of nutriment. For when a Creature is generated it requires to be augmented till it comes to its full growth, and to spread in length and breadth.  
Then, to make it continue and last the rest of its life to come, nutrition doth its office, that what decays may be restored, and what the qualities of the ambient Air consume may be repaired, yet the body growing nothing bigger thereby, or longer. Wherefore the augmenting faculty is that that draws forth the bones of men in Fevers like Wax, by the heat and virtue of the seminal excrement, which in the vigour of years is very forcible and effectual to do this. But if children and young men use to eat milk from their Cradles, and to use exercise, they grow longer, 
What things make the body increase.  and more personable; For by using to drink Milk, the bones are fed, because it is very like to seed, and good blood well concocted: by the use of fruits; the Nerves; of water, the flesh; as we may see in Oxen that grow fat where much water is, and in moist grounds they augment and grow greater.  
And again, in the Low-Countries, especially those of Holland who become so fat by their natural beer, that their chins will lie upon their breasts.  Their bellies fat, 
Pers. Sat. 2.  a foot and half stick out.  

CHAP. XXV.  
Whether it is best to open a Vein when one is fasting, or after meat; and whether it be lawful to sleep presently after blood-letting.  
IT is needless to relate here what profit it is to man to have a vein opened, and what good, men find by it in health or sickness, and who must be let blood, and when. For every one may learn this from a faithful and honest Physician; not from that common and trivial custom that some trifling fellows have invented, who too rigidly observe the Stars more than the humours. But since there use to be infinite questions moved concerning this matter, I shall determine all in a few words; whether it is expedient to open a vein, When men are fasting or full. For since I see many tremble and fear when a vein must be opened, lest they should swoon or faint, I think it fit to give them some meat, and a little strong wine. For I have often observed some frequently to fall down in a swound, and not to move, and could hardly with smells and pulling them be recovered. 
Meat and drink feed the spirits.  Add to this that blood runs not together, and plentifully when people are fasting, but faintly and by degrees, and sometimes it will not come forth. Because nature greedily keeps back the treasure of life, and will not easily let it go, because that she finds the greatest force of spirits to be in it: which being exhausted the whole body pines away, and the works of nature are performed worse than they were. But when some nutriment is given, 
Meat to be offered before blood letting.  it will run forth more readily. For the spirits are quickened by eating, and much cheered by drinking and moderate exercise, and the blood runs all over the body, and makes it more ruddy and well coloured. But it is a question whether it be fit to sleep presently after blood-letting. 
Whether we may sleep after a vein opened.  I, unless one be used to it, or be weary with heat and long travel do not think it fit or good for ones health in the spring and summer to sleep at noon, nor do I think it good for to sleep presently after opening a vein, especially if ones belly be full, or his body fat. 
After blood-letting be temperate.  For some of these are of opinion that after blood-letting they should restore their strength by cramming themselves with meat and drink. Who become sleepy and drowsy, and fall asleep with no small loss to their health, and danger: For their brains are so filled with thick vapours, and the veins do so swell thereby ofttimes, that the orifice opens, and the blood runs forth again to the great inconvenience of their health. I remember that this fell out upon one of our Magistrates, who in the Ideses of May, 
An example of one that died by sleeping.  when prayers unto God, and abstaining from ●abour are commanded for three days, he had a vein opened at that time, and as the custom is, at dinner he eat green garlic, and drank wine plentifully: about noon his head being filled with fumes, he first slept, then died. Wherefore he that would do best for his health, the day a vein is opened, should live on a sparing diet, and abstain from sleep so long as he can, but if it come upon him against his will, and he cannot hold open his eyes: yet let him keep from sleeping so long, till the force and motion of the blood be settled; which is done after one hour and half. Then he may quietly repose himself, and taking care not to hurt that part of his body that was cut, let him lie half down, and lean his head on a pillow, if he cannot sleep upright in a chair. But if he sleep above two hours, he must be pulled that he may awake, lest the spirits should grow dull, and the body should be oppressed by a general dark vapour, whereby the party falls to vomiting, and loathing, and can hardly shake off his yawning.   

CHAP. XXVI.  
Physiognomy, that is, the reason how to look into the Nature and manners of men, and with which by the marks and signs of the body we may judge of the motion and propension of the mind, is not to be disliked. Moreover I shall prove by Testimony of Scripture what is most convenient to be observed hereby.  

The countenance and eyes are the Tables of the mind.  SOme Arts are held unlawful and not fit to be used, because they are near of kin to false Imposture, and because they have some curious and neat observations. But Physiognomy, which by the face, eyes, countenance, lineaments, and the whole habit discovers the propension of the mind and body, is in no part of it to be referred to unlawful arts, for the most excellent men were very studious in it, and careful to adorn it. But since there is no part of the body, though never so small, base, and ignoble, that offords not some argument of the imbred nature, and to what the mind is inclined, yet the chief marks and tokens appear in the face and countenance, and which is the most certain discoverer of the mind, in the volubility and aspect of the eyes. For in them do shine, hate, anger, Indignation, fear, hope, joy, modesty, arrogance, jealousy, covetousness, emulation, and all internal affections of the mind, in the outward habit of the body. So when God saw Cain sad, and his countenance cast down; he said unto him, 
Gen. 4.  Why art thou sad? and why is thy countenance fallen? Also Joseph when he saw, his fellow Prisoners sad, he asked them, why is your face more sad than ordinary? 
Gen. 40.  for he observed that there was some ill apprehension in their minds, and the certain notes of it were seen in their Countenance. To which appertains that of Isaias, 
Cap. 3. A place of Esaias explained.  The show of their Countenance doth witness against them.  
Whereby he shows, ●●at wicked men may be caught by their looks. For their countenance shows what malice they are filled with, what they meditate, what they desire to undertake, and whither their wicked intentions are bend. There are many things to prove this, that we may read in David and Solomon's lives, 
Psal. 34.  whereby they do condemn the wickedness of some men, and express it by their forehead, eyebrows, eyes rolling up and down, biting of their lips, their nostrils wrinkled, their cheeks swollen, their proud gate, unseemly behaviour, their nodding and fierce countenance. Whence saith the Wise man; 
Prov. 6.  A wicked and ungodly man goeth with a proud lock, he winketh with his eyes, speaketh with his feet, teacheth with his fingers, frowardness is in his heart, he deviseth mischief, and continually soweth discord. But in those that are of a pleasing and mild spirit, all things appear well in their countenances. Their standing, going, lying down, their countenance, eyes, hands, motion, serve all to express an honest and comely mind; as also in the face, wisdom, honour, honesty and other virtues appear.  
But though all things do not exactly answer the predictions of this art, and many things fall out contrary to the marks that are outwardly on the body, and that either by reason of education, or the Industry of Parents, or else by the grace of God: yet for the most part they are true, and the event is certain. For in such as are marked with some visible note, Art finds out the truth. 
Notes of the body show the condition of the Mind  For where there is an error about some principal part, there the mind partakes of some inconvenience, and cannot perfectly perform her offices. So they that are deformed with a bunch-back, so it be a natural Infirmity, and not accidental, nor come by any fall or blow, are commonly wicked and malicious; because the depravation is communicated to the heart, that is the fountain and beginning of life. Next to these are squint, blind, blear-eyed people, and such as have rolling eyes, and such as cast their eyes aside; because Nature failed about the brains. But deaf, mute, stuttering, stammering people, and such as cannot speak plain by reason of the weakness of the nerves and muscles, are not free from vice, yet they do not deserve to be much blamed for it. For the less noble and generous the part is, that is subject to error, the principle parts are the less affected thereby. But if any default of the body be near the heart or the brain, 
The heart and brain are affected by the remote parts.  and partake with them, some error is communicated thereby to the mind and reason; so that they are not sound in all their perfections, and sometimes the rule of Judgement fails and is carried obliquely; so that the animal faculties cannot perform their functions and offices as they should. Yet it is not always necessary, nor doth it follow, that the condition of man's nature, his manners, studies, purposes, propensions of his mind and agitation thereof should be fitted to the outward marks, and to be measured by the external lineaments and signs of his body. For men do act and meditate, and conceive many things in their minds, and perform the same in their actions, whereof there is no print or note at all to be seen on their bodies, or any thing to conjecture by. For a man may be deformed in his body and his limbs stand awry, and yet he may be upright and inclined to noble arts. And on the contrary a man may have a very comely body, and yet be of wicked manners, and lead a vicious life. 
We must not despise Nature's Error.  Wherefore we must not insult over any man's failings that are natural, for neither bunch-backed, nor squint-eyed, nor lame, or such as have crooked legs, are to be reproached or scorned: when they desire that these errors of Nature were rectified, and that their bodies had been better form; yet there are some of these that urge men to speak ill of them: for some of them are cunning Impostors, 
Marked Sycophants.  false, deceitful, and not only given to obscene jests, but are abundantly provided with biting and cutting taunts and scoffs: as almost all those are that have their nervous and musculous parts ill form. So that from thence the brain that is the beginning of sense and motion, and the heart which is the fountain of life and spirits are diversely affected by consent; for the external defaults change the internal faculties, and frame and guide them to divers actions that are naught.  
From these therefore that are marked with any outward mark, came the Proverb, 
Take heed of such as are marked.  Take heed of those that Nature hath marked. Whereby such as are skilful in humane affairs, do note unto us, that we must avoid the company and society of wicked people; because they find by daily experience and practise, that such people are deceitful, and full of crafty and cunning practices. But that jame people are extreme lecherous, and have their secrets exceeding great, the Proverb from thence declares. A lame man is the most lecherous. 
The Proverb of lame people.  For all the nutriment that should support the weak foot, stays about the generative parts, and is converted into seed, the force and plenty whereof causeth erection, and causeth the obscene parts to be all ways itching.   

CHAP. XXVII.  
Whether it be more wholesome to sleep with open mouth, or with the mouth and lips shut close.  
MAny think it is best to sleep with their mouths wide open; For so the fumes and fuliginous vapours can breathe forth the better, and that the breath can more freely pass out and in, and will not smell so strong; for they that sleep with their mouths shut, have an ill scented and stinking breath. But I am other wise persuaded. For as lying on the back is hurtful to the Lungs and midriff, so that they will swell with humours poured on them; so to sleep with open mouth is naught for ones health. For the Lungs being full of holes, draw in abundantly by the vocal artery, the obvious Air, which in the night is commonly impure and troubled: wherewith the passages of breathing being stuffed, 
More wholesome to sleep with the mouth shut.  makes the voice hoarse or blunt. But when the mouth is shut, the breath and outward Air, comes in and goes out not by heaps but by degrees by the wind of the nostrils, and by a turning revolution, and so passeth to the lungs, and tempers the heat of the heart. And hence it is that such as sleep with their mouths shut are not so thirsty. 
Whence comes thirst in the night.  For they that sleep with their Jaws extended, by reason of their breath, and the Air tossed to and fro, have their tongues and palates dry, and desire to be moistened by drinking in the night. But since this opinion may be confirmed by many solid reasons, yet there is none more prevalent, than that the concoction in the stomach is far better performed by it, if any man sleep with his mouth shut: for the natural heat is more preserved and concocts more strongly. 
A simile taken from the Kitchen.  For as pots and kettles that are to boil meat in, will sooner boil it, if they be covered, because no heat of vapour comes forth: so heat in man's body kept in and covered will sooner digest the meat. Wherefore such as have weak and feeble stomaches, I would advise them to shut their mouths, and hold their breath, 
Breath covered helps digestion.  and such also as are troubled with coughs and hickops. For thus heat is stirred up, and the disease is discussed. But when they have slept all night with their mouths shut, and their meat is digested, than I counsel them that they smack with their mouths, and him aloud to purge away the fuliginous vapours that stick in the passages.   

CHAP. XXVIII.  
That the curses of Parents and the ill wishes that they wish against their Children, and ban them withal, do sometimes take effect and fall out so; and their good wishes whereby they desire all good to happen to them, are a means to make them prosper, and to obtain what their Parents desired might happen to them.  
THe Nature of mortal men is fallen into so great cruelty, all humanity being laid aside, that they are not only barbarous to strangers, but they are cruel to their own children, to whom they should wish all prosperity. For who doth not hear daily in the streets and villages their terrible and execrable curses: whereby they most inhumanely curse their children to the pit of hell, and pray for all mischiefs to fall upon them: and I remember that many of them have taken effect, and come to a miserable and lamentable end. 
L. 7 de Leg.  Wherefore Plato thinks nothing more dangerous than for Parents to curse their children. For children when they see their Parents thus enraged, 
Children not to be exasperated with cruel words.  and to heap such horrid wishes upon them, they are amazed, tremble, and are troubled, and being shaken with terror and fear, they fall either into convulsions or epilepsies, or fall into rage and fury, and are changed both in their minds and intentions. For so great a concourse and agitation of the humours and spirits are made in such bodies, and such a distemper that the instruments of the senses fall into convulsions, and all the faculties of the soul are inverted. Whereby it comes to pass, that not only young children, but such as are of riper years, which reverence and honour their Parents, are shaken with sudden fear and sudden consternation of mind, as with thunder, and suffer great damage in their reason and understanding, 
Gen. c. 49. Children must be taught by the Parents.  and no less mischief in their bodies. Wherefore me thinks the old Hebrews had an excellent way of teaching their children, that were indeed exceeding well bred; For they were wont to pray and wish all good luck and happiness to their children, both at home and abroad, not from fortune, but from God. Also their children were wont with great devotion and godliness to obey and honour their Parents, and with their best entreaties, observances, and well-beseeming words, to procure from them their blessings, and prosperous wishes. For thus they thought they should be freed from future dangers, and by the help of the great God, to whom both they and their Parents made their vows, they believed they should escape the casualties and inconveniencies of humane affairs, and live securely and happily all their days.   

CHAP. XXIX.  
How comes it, that according to the common Proverb, scarce any man returns better from his long travels, or from a long disease, and to lead a better life afterwards.  
THere is an upinion that is of long continuance, and a persuasion in the Low-Countries, that is commonly objected against such as recover of a long disease. 
No man is better after a disease.  That no man is made better for a dangerous disease, or a long journey. And it commonly falls out so. For such is the nature of mortal men, that though they be vexed with long diseases, and are tossed with dangerous and hazardous voyages both by Sea and Land, and wand'ring up and down, when they chance to escape, they soon forget all, and they begin to live more loosely and licentiously, that they are worse than they were before, and the time past was better than what comes after. 
Math. 12. Doctrine inspired by God, makes the best manners.  This I suppose happens because the mind of man is much neglected, and the inward man is not manured as it should be, for good education would root out imbred errors and vicious affections, namely the love and confidence in God, and the knowledge of his word, unto which the will and reason are made subjects, and so all his actions are framed by that rule. For these things would effect and bring to pass, that we should forsake those sins, which when we were sick and in danger, we so much renounced: otherwise all the fair promises we made, and our purposes of amendment of life, and many more vows that we then made, become void and of no moment. For when we are restored to our former strength, nature falls back to her damnable customs, and will not alter. Wherefore and honest course of life and a purpose of doing as we should, 
The heavenly word is the food of our souls.  that we had in our minds, can by no other means be brought to perfection, but by the word of God, and the influence of his spirit, which if when the disease is gone, it stay fast in our minds, we shall not easily fall away from our purpose of amendment of life, which pain extorted from us not without some secret inspiration: but we shall stick constantly unto it, though many things do solicit us to fall from it. There is a famous Epistle extant of Pliny the younger, 
L. 7.  wherein he saith he was advertised by the sickness of a friend; that we are best when we are fastened by diseases to our beds. For he that is sick, if he be tempted by lust or covetousness, he will not be amorous or covetous, he neglects honours and riches, he is lowly and not so fierce, and lastly, he resolves to lead a harmless happy honest sober life, 
That the purpose of the mind may come to a happy issue.  if he chance to escape. Wherefore he took occasion from hence to admonish both his friend and himself, that when they are well they should persevere to be such, as they promised to be when they were sick. This exhortation was good and commendable. But he knew not, nor could he show, by whose conduct help and inspiration this was to be effected. For unless we are sustained by the power of God and his word, upon every light occasion we shall fall back to our former errors, and the flood of humane affairs will carry us another way, and not to an honest & innocent life, and good and unblameable manners. For it was he infirmity of man that wrested from us the promises of leading a better life, 
Why is it that some are made better.  and not faith or any solid doctrine founded on God's word. But if any man ask for a natural reason, there is none that seems to me more probable, than that when men recover of their disease many witty merry companions come to see them, and they invite them to rejoice, and make merry, and to fall into all kinds of Luxury and deceitfulness of pleasures and dalliances.  
Hence they eat, and drink healths one after another round about, and so they gratify them that are restored to their former health; and commonly there they sing bawdy songs; and such things, that are not fit to be seen or heard, are represented. These things and many such like do easily draw a sick and dubious mind that hath quickly forgot its deliverance, to embrace what is worse. To this I add the delicate and voluptuous meats, which the humours being augmented by, do stimulate and prick the obscene parts with, 
Delicate meats foment lust.  and cause erection. Hence it is that they return to luxury and gluttony, and profuse lusts, and whorings, and unbridled pleasures; so,  
Unchanged nature without delay, 
Juven. Sat. 24.   
Will still return the same way.  
For so great is the inclination and proneness of man's nature to that which is worst, that unless God were very desirous of our salvation, and did continually warn us, and send us some great afflictions, all would run to utter oblivion. So as it is in Esaias, 
Chap. 29.  only trouble gives so much understanding to the ear. That is, no man but when troubles come near, and calamities arise, doth awake and give attention: nor doth a man ever think to live frugally and moderately, or thinks of leading a better life, but when he is afflicted, or when we chance to be sick of fevers and other cruel diseases, and are tormented with most terrible pains. Now there is nothing that turns a man more from God, and alienates him from his maker, than prosperous success and abundance of all things: 
Prosperity makes us sluggish and negligent.  only affliction calls us to repentance and mourning, and to a purpose of a better life. And no man can be persuaded that God is displeased with his way of living or that his manners and customs and studies are not approved by him, unless his mind be afflicted with some grief and sadness, and his body with some diseases. For the mind is so deaf to all wholesome admonitions and counsels, and the understanding is so hardened with the custom of sin, that it will either reject milder corrections, or not be much moved by them, and there appears no hopes of amendment unless more sharp remedies be applied. Hence was it that God threatens by Esaias, 
Chap. 5. and 9  because this people returns not to him that smites them, therefore is not his fury turned away, but his hand is stretched out still, and lifted up again to smite them. The like is said in Jeremiah, and complained of: 
Chap. 2.  In vain have I smitten your children, and they have not received instruction. 
Hierem. 5.  Again, I smote them and they lame●●d not, I bruised them but they refused to be instructed; they made their ●●ces harder than a stone, and they would not return, they are grown rich, great, and fat, and they foully passed over my words. Wherefore God sometimes chastiseth us more bitterly, to recall us to an honest and more pious life. So Alexander King of Macedo, who suffered men to honour him as a God, 
Alexander wounded, confessed he was mortal.  when he was wounded with an arrow, and when he saw the blood run out abundantly, he forthwith remembered that he was but a man, and laid aside all his cruelty and Arrogancy. 
Psalm 88  To which may be referred that of the Psalmist, Thou hast humbled the proud as one that is wounded, thou hast broken all his strength. Wherefore when things are at the height of prosperity, and all goes according to our minds, and as we would have it: let no man too much elevated by his good success, pride himself too much, or bray immoderately, but let every man duly consider himself, and think on adversities, losses, crosses, dangers, calamities, diseases, mishaps that hang continually over our heads; and that God sometimes sends these upon man, for a remedy and cure to correct his errors and cause him to repent, and may have a certain confidence of his salvation, elevating his heart unto God which God would have every man to know and observe diligently, when he saith: 
Psalm 88  If his sons offend and obey not my laws, and keep not my Commandments, I will visit their iniquities with the rod, and their sins with scourges, but I will not take my mercy from them, nor suffer my truths to fail, whereby he openly declares, that he corrects us for our amendment, 
God corrects us to make us better.  and not for our destruction. That so our carnal desires being subdued, and our licentiousness in sinning restrained, every man might turn to lead an honest and innocent life, and to sober and good manners. For it is God's correction on us which proceeds from his fatherly affection, a great argument of his exceeding love, and a Testimony of his good will towards us. For whom the Lord loves, them he chasteneth, 
Prov. 1.  and correcteth them as a man doth the son whom he loveth. But such as God suffers to wander licentiously, and to live loosely, and to be involved in all corruptions, 
Heb. 12.  and doth not by his secret spirit call them back from their errors, it is because God hath given them over, and forsaken them. I will not, saith he, 
Hosea 4.  visit nor correct your sons and daughters when they commit fornication, nor your wives when they pollute themselves with adulteries: as there are some women, whereof our age can show examples, that have lain with other men, 
Adulteries noted.  before they lay with their husbands to whom they were before contracted, so that another man had their Maidenhead, before the nuptial feast was ended, and that they came to bed to their husbands. So God, provoked by the continuance of sin and daily custom of doing wickedly, holds back his hand from smiting them, and suffers them to fall, and run to all disgrace, infamy, reproach, and to obey their lusts. By which erroneous life, they first get a troublesome and restless mind, than which nothing can befall a man more lamentable and miserable, then besides their unhappy end and bitter death, wherein they have nothing to support them, they pass to eternal punishment, and intolerable torments.  
When therefore God gives a man abundance of all things, as riches, Gold, Silver, gallant houses, stately furniture, brave garments, in a large measure, 
We should be thankful to God.  we should never forget that God by whose bounty we have obtained all this abundance freely. For there is no vice in magnificent houses, and Manors, in money, Lands, possessions, if we look how to use and employ them well. 
Rches are not ill, but the abuse of them.  Lastly, if, what is the principal and is chief required at out hands, we have a thankful heart towards God, and are bountiful to our neighbours and poor people. 
Deut. 8.  Moses the Lawgiver amongst the Jews by the Commandment of God, and by what he received from God, did admonish them of this matter, and often inculcated it unto them, that no man should ever forget him, to whom we own ourselves and all we have. When (saith he) thou hast eaten and art full, and hast built goodly houses, and when thy herds and they flocks, thy Silver and thy Gold are multiplied, and all that thou hast, take heed that thine heart be not then lifted up, and thou forget the Lord thy God the giver of all these things. And lest that should be objected to them for their ingratitude and forgetfulness, that God gave them butter from the heard, and milk of sheep, with the far of Lambs and Rams, with the flower of Wheat, and delicate Wines in abundance, but when Israel was fat and full, he kicked backwards, and forgot the Lord that made him, and was unthankful to the Author of his salvation. Wherefore to such backfliders Moses threatneth terrible threaten and punishments, and lays it down that many sad and miserable calamities shall befall them; whereby, Let their posterity learn an be warned, as God speaks in Jeremias; 
Deut. 32.  If they continue in the same fault, 
Chap. 2.  what a sad and bitter thing it is to forsake the Lord our God, and not to fear and reverence him, who is the Lord God of hosts.   

CHAP. XXX.  
Stones or Jewels dug forth of the Earth, or taken out of the Sea, or out of the bodies of living Creatures, what virtue they have, and by what means they perform their operations.  
BOth reason and experience prove that stones and Jewels have great virtues, so they be not counterfeit, and artificial stones. Wherefore to wear a ring or a Jewel that hath a handsome and effectual stone set in it, is good for the eyes to look on, and is healthful for the body by the virtue that proceeds from it, and that not only by a hidden and secret faculty, which it hath from the stars, as Marsilius thinks, but from a virtue that proceeds out of it, 
A similitude from Jewels.  that recreates the vital spirit. For as Jewels are clouded by the ambient air, and receive in a gross vapour, and abundance of fumes; so they do send out of them a thin and invisible virtue. For though a Jewel be a solid body, yet natural heat, and touching and rubbing it, draws forth the force within it, and communicates it to the brain and heart: For a Jewel called Erananos, vulgarly a Turquois, doth change often, and wax pale and lose its natural colour, as I have often seen it; where he that wears it is sick or not in good health, and as the body grows well, so will this stone revive, and will represent a most amiable skye-colour, as in the clearest day, from the temperament of its native heat. 
Polluted people desile Jewels.  And there is scarce any Jewel but will change colour, if a man be intemperate, or not continent as he ought to be. For their inward virtue perisheth, and all their beauty and lustre is defiled. Whence it is that he that commits adultery or defiles the marriage bed, and all that run a whoring, can never keep their Jewels beautiful and perfect, but they are cloudy, and dark by the foul vapours they contract from those that wear them, and from whores whose company they frequent. For they draw some venomous qualities to them from corrupt bodies that exhale such virulent vapours, and infect them: as women when they have their courses will foul a clean lookingglass. But if Jewels were ineffectual and of no virtue, 
Exod. 28.  Moses would not so accurately, and diligently have commanded to adorn the Priest's vestment, which they call Rationale, with twelve Jewels, whereof both Ezechiel, and St. John in the Apocalypse make mention: wherein he would not have men to observe the beauty, and alluring rarities of the colours, but the wonderful force and effects of them also, concerning which, because other men have spoken so largely, I shall speak of stones that are taken out of the bodies of Animals, birds and fishes, whereof many of them stick in the stomach, and some in the head of them. When Autumn gins, and the Moon increaseth, there is a stone taken out of the belly of a Swallow, 
The Swallow-stone.  called a Swallow-Stone, or Chelidonius from the bird it comes from, this is a present remedy against the falling sickness: for it dries exceedingly and drinks up the viscous and clammy moisture that is the root of this disease. For the swallow, whose dung blinded Tobias' eyes, 
Tob. 2.  is of a hot and dry nature, whence it is that they make their nests so artificially of moist and soft mud, and hang them up in arched and vaulted places. For by touching of it they consume the moisture and make the mud hard. Hence it is that Physicians make Cataplasms of them, and find the powder of  swallows to be most effectual in dissolving the quinsey, and other swell of the throat. Also snails that are very great, yield unto white, something long, rough, 
The Snail-stone what virtue it hath.  and hollow stones in their lower part, which I use to take out of their heads, and to keep them for many uses. For they cause one to make water that hath the strangullion, and being bruised, and their powder given in wine, they make the urinary passages slippery and give ease. That kind of stone grows of a clammy matter, and slippery humour, which makes an easy passage for the humours: and so do these stones help in childbirth, for they dilate and loosen the places, and cause the matrix to open wider: but one or two of them put under the tongue, hath a strange force to cause salivation. Wherefore I advise such as are thirsty and dry to role one of them in their mouths. For it will make the tongue moist and run with humour, and stay both heat and drieth. Crystal is of the same virtue, if a while steeped in cold water it be put into the mouth. Amongst herbs, Purslane, Cucumbers, Housleek, commonly called Jupiter's beard, do the same. Also Toads yield a stone, that sometimes represents the picture of that Creature, but they are very old, 
A Toadstone.  and have lain hid a long time amongst reeds, or amongst thorns and bushes, before the stone grows in their head, or comes to any magnitude. And there is a Toad stone kept and preserved in the family of the Lemnians, that is bigger than a small nut, which I have often proved, that it will discuss swell and tumors arising from venomous beasts, if you oft rub the places with it. For it hath the same nature the toad hath, that it will draw forth and consume all venom. For if a Rat, Spider, Wasp, black beetle, or rearmouse, fasten upon the part and hurt it, our country folks presently run to this remedy, and by rubbing the place with this stone, the pain is abated, and the swelling allayed. There are also many kinds of Fish that have exceeding hard stones in their heads, as the Sea-wolf, the Coracinus, Umbrae, the river-Pike, the Muller, and Haddock, whereof there is great plenty in winter. The Low-Countries call them Schelvisch from the rough scaly skin it hath. For those that are called from the form of their body and ash-colour, Asells, or Coo-fish, are for the most part without these stones, especially the females▪ for out of the head of a male I took a white stone, that was like the keel of a ship on the lower side. All these kinds bruised and given in wine, ease the colic, and break the stone of the reins, not only by their weight and heaviness, as some think, but by an imbred property, whereby they discuss and dissipate the collection of humours. 
A stone is taken out of the head of a Carp.  The triangular stone of a Carp powdered, will stop the blood that runs out of the nostrils, by its great astriction, which you may perceive also by taste.   

CHAP. XXXI.  
Of the events of dreams, and how far they ought to be observed, and believed.  
SInce of old time men were wont to observe dreams with incredible vanity and superstition, and to credit and believe them; The great and good God that would have no man troubled in undoubtful and uncertain things, that disturb the tranquillity of the mind, forbade that no man should be curious in observing them, and make rash interpretations upon them, 
Levit. 19 Deut. 13.  and fain doubtful events. For by these impostures, many have fallen from God, and turned to false worships. And if God when we are asleep, doth warn our minds that are dull to seek out what his will is, and doth put into our souls such things as were good for the salvation of them, and are agreeable to his word and doctrine; these things must needs be of great concernment, and to be received with great reverence: for by them he shows unto us what he requires, and what he would have us do concerning his glory or our own profit, and the good of our neighbour. 
God sometime sends dreams.  But it is fit to examine and observe them, and no law forbids such things as are within the compass of natural reason, yet so that we must not fasten and rest firmly upon them; for ofttimes our conjectures have not the desired end. For Imaginations and such representations as we see in dreams, 
Natural dreams to be observed.  are raised from the concourse of the spirits and motion of vapours, which if they be gross, thick, and many, either we dream not at all, or the mind discerns and perceives them very confusedly, and darkly. As we see in men that are drunk, or such as sleep deeply after they have been much wearied. Hence it is that dreams are oft troublesome and obscure. For when, as Cicero argues from the opinion of Plato, that part of the mind that partakes of reason is faint and fast asleep, 
De divinat.  and the other part is stupefied with immoderate drinking or eating: we see in our sleep filthy terrible and horrid visions, as if we were at copulation, or kill beasts or men, or to be wickedly defiled with blood, and to do many impure, rash, and impudent actions. But they that lie down after moderate eating, that part of the mind wherein reason consists, and counsel, being cheerful and ready, and the body not being dejected with too little meat, nor oppressed with too much, then will it come to pass that the mind will shine forth, be lively and sharp in dreams, and peaceable and true dreams are represented unto it. For what work soever man is busied about in the day, when his body falls asleep, that the mind will be intent upon and run over again; which Claudian in an elegant copy of verses expressed. 
L. 3. praefat.   
On what by day our senses chance to light,  
When that we sleep, we see the same by night.  
The Huntsman when he rests, his mind then roves  
Of Hills and Dales, of shady Woods and Groves.  
Lawyers plead causes, Coachmen Coaches drive,  
And the night Horses seem to be alive.  
The Seaman loads his wares, the Lover comes by stealth.  
And as by day the miser hunts for wealth.  
And he that thirsts as standing on the brink  
Of Rivers, then believes that he doth drink.  
And I in silent night am wont to muse,  
Of divers Arts that in the day I use.  
And indeed when the body is in a good temper, we see in out sleep no other visions and apparitions, than such actions and things that we are busied about in the day time. But if our sleep be interrupted, and not quiet, but unequal and troublesome, we are then perplexed with such dreams and visions that are troublesome and unusual; and this shows that our bodies abound with gross humours, as Plutarch saith, or the spirits with in are troubled. 
Di tuend. valetud.   
So drunken and feavourish people use to be disquieted with absurd dreams, so that many think they see terrible visions, 
Dreams of sick men and drunkards.  hobgoblins, Ghosts, scritch-Owls, Harpies, and what is peculiar to melancholic people, dead men, and sorrowful and sour faces. But they that abound with yellow choler conceive they see firebrands, slaughters, burn, fightings, brawlings, and scolding, 
Dreams are various as the humours are.  as sanguine people dream of dancing, singing, sporting, laughing, and all lascivious matters; and phlegmatic people dream of abundance of water.  
Wherefore Physicians shall not lose their labour, if they inquire now and then of sick people how they slept in the night; and what they dreamt of. For dreams show the diseases and affects of the body. For if any man dream that he rolls in filth and dirt, it shows that his body is full of corrupt naughty humours; but if he dream he hath been in gardens amongst sweet flowers and herbs, it is a sign that the humours of his body are very pure and clean.   

CHAP. XXXII.  
Of the Climacterick or gradual year, namely the 7. and 9 in which years the bodies of men suffer manifest changes; and of old Men especially, 63 is the most dangerous. Likewise of the reason of Critical days, that is, of the judgements of diseases, whereby Physicians undoubtedly foreshow whether the sick will live or die.  
AUgustus Caesar, 
L. 15. c. 7.  as Gellius saith, was glad, and hoped that he was like to live long, because he had passed his 63 year. For Old Men seldom pass that year, but they are in danger of their lives, and I have observed in the Low-Countries almost infinite examples thereof. 
The year 63. is dangerous for old Men.  Now there are two years, the 7th, and 9th, that commonly bring great changes in a Man's Life, and great dangers; wherefore 63, that contains both these numbers multiplied together, comes not without heaps of dangers, for 9, times 7, or 7, times, 9, are 63. And thereupon that is called the Climacterical year, because beginning from 7, it doth as it were by steps finish a man's Life. And therefore all those years that arise by 7, or 9, are called decretory or judicial, wherein men undergo great mutations, for either they use to be calumniated, or vexed with grievous diseases, or be in great dangers, or do suffer some detriment or loss, either of their goods or health: wherefore I use to observe the revolutions of these years in all ages, so that I have found young Boys and Children to be in danger about the fourth year, 7, year, 9, or 14, year. For all Children as C. Celsus saith, are in danger about the 14, 
L. 2. c. 1.  day, and then at 7, years, and afterwards about 14. years, when hair gins to come forth on the secrets. I know many that were in danger at 21, and after that at 28. and were never free from some dangerous disease after the revolution of 7, or 9, years: which revolution of years, though it be not to be observed too strictly or superstitiously by Christians, or to be feared, yet we are not forbid about those times to be moderate and sparing in our diet, and course of Life, lest humours should be heaped up in our bodies, 
Years not to be superstitiously observed. Why Climacterical years are dangerous.  that may in these years prove to be the fuel, and matter of diseases. But no man as yet hath explained the reason, why diseases in these revolutions of years should commonly be more fierce. I think it comes so to pass, because the body of Man in certain periods of years' heaps up a great heap and collection of humours, by the motion and agitation whereof diseases are caused. For when Nature comes to immoderate repletion, and the Vessels cannot endure the plenty of humours, they must needs break out into a disease. 
How to avoid the danger of the climacterical year.  Wherefore we must do all we can to evacuate the peccant matter that abounds, which always in the Spring or Autumn, is to be done either by opening a Vein or Purging. For thus you shall not need to fear any disease after 7 years, or any other year that the climacterical year falls upon, or to be endangered by any mutation arising thence. From this observation of years there hath been a long custom in many Countries, that the Lord of the Manor makes new Agreements with his Tenant every 7, year. 
A simile from lopping of Trees  For the same cause woods of Willow, Birch, Alder, white and Black Poplar, and all Trees that are of soft moist wood, are wont to be cut down every fourth year: but such as are of hard wood, as Oaks, Holm, Timber, Elms, Ash, are to be lopped and cut every 7, or 9, years.  

Judicial days.  In like manner Physicians observe critical days, which, if a man shall exactly observe the account as Hypocrates hath set it down, he shall seldom miss or fail in his predictions. 
The Crisis or judgement of diseases.  A Crisis is a sudden change in the disease, either to Life or Death, which is wont to be terminated either on the 4th, or 7th, or 9th, or 11th, or 14th, day. Some refer the decretory days to the operation of the Moon, so Astrologers judge of diseases. When the Moon is in the degrees that are remote a quarter or half a great Circle that she was in when the disease first began. But she comes to these Radii, 
Stars do confer to the judgement of diseases.  sometimes sooner, sometimes later, as her course is swifter or flower. The Crisis is not to all men alike, because men's Natures are different, and their ages, and the constitutions of their bodies, and the Aspects of the other Stars to the Moon. If on the judicial day, the Moon be in her House, or Exaltation with Jupiter and Venus, that are gentle and heathfull Planets, it foreshews a good Crisis. If the disease consists in plenty of humours; it is good if the Moon decrease in a quartile or opposite Aspect. But if at the same times the Moon be in Conjunction with the Sun, or Saturn, it is no good omen, and shows the disease will be dangerous or chronical. But if the Moon decreasing accompany Saturn, when the disease gins, it shows it will be chronical or Mortal: But if that happen when the Moon increaseth, it is a sign the disease will soon begun, and is not dangerous. But as I would not have the healthful and hurtful signs of the Stars, to be neglected, so I think it not good to be superstitiously tied unto them; but rather to build on Hypocrates his observations, which seemed to me to be always more certain, and not so doubtful and deceitful, if so be a man exactly consider all things. Therefore I refer this reason of critical days, not so much to the Stars, as to the nature of the diseases and bodies, with the qualities and plenty of humours. For Nature wrestles with the disease, and labours to cast it off: And if she be dull or weak in resisting the fury of it, the conflict ends the first time, either on the 7th, or 9th, or at the utmost on the 14th, day. For the like happeneth to those bodies, 
A simile from a City besieged.  as doth to a City that is most straightly besieged, which being not well provided with all things needful, and such things as should serve to keep off the Enemies, cannot endure the least opposition, but after one or two batterings, fails, and is taken by the adversary. And as sometimes the battering of it is stayed, by a parley or time to breathe in, and then the enemy comes on again with greater force, so it falls out commonly in acute diseases, wherein we observe the force of the disease, like tempests and great winds to be still a while, 
A simile from Tempests.  but it comes again with such violence, that Nature can hardly endure, nor life continue until 7 days be expired.  
But since the force of the 7th, number is observed in many natural things, and Divines are persuaded of the great virtue of it: Physicians have principal cause accurately to observe it, for daily experience shows that in health and sickness, in the revolution of days, 
The 7th, number Sacred.  months and years, and for the judgement of diseases, it is of great concernment. So that such as die of hunger, die the 7th day, or if they do lick or swallow down something, they can hardly hold out till the 9th day; their Spirits, their heat and moisture being extinguished and put out.   

CHAP. XXXIII.  
How a Looking-glass represents objects, and what good the polished smoothness, of a Looking-glass, can do to Students and such as tyre their eyes in reading, and how it may restore a dull sight.  

Women very careful to dress themselves.  LOoking-glasses that in our days are abused for luxury, und by which some women strive to make themselves beautiful, when they comb and dress themselves by them, and paint their cheeks and eyes with Stibium and other paints; the industry of wise nature invented for better uses, namely that we might diligently contemplate the dignity of the form of Man, 
Drnnkards' and angry people should look into Looking glasses.  and the excellency of the Divine workmanship; wherefore Plato gave good Counsel that Drunkards and angry-people should look upon the glass; for when they saw their ill favour, there, they would the sooner leave off their solace. And Socrates was wont to advise young men to do the like, that if they were of a beautiful and noble countenance they should not defile it with vices: but if they were ugly, and not so comely of stature, they should recompense that with good Ornaments of wit and honest behaviour. Wherefore Seneca saith that Glasses were invented, 
Natur. quaest. l. 1.  that by them, a man might know himself. For many from these came to know themselves, and how to lead an excellent course of Life. A beautiful Man, 
The chief use of a Looking glass.  to avoid infamy; an ill favoured man, to learn to recompense the defects of his body by virtues: A young man, to know that by age his beauty will decay, and therefore he should provide himself with such things that old age cannot waste, but augment. An old man and wrinkled woman, to leave off the allurements of the flesh, and remember that death is near. Wherefore from a Glass Nature hath obtained a faculty, to see and to contemplate herself, and that by looking on a Man's face, and countenance in a Glass, which are the signs of many things, a man might contemplate himself and consider his own inclinations. 
We discern our own condition in a Glass.  For so we become Physiognomers, and lookers into our own conditions, and to see what vices we are given to, by what we discern on our body's lineaments, and we may endeavour to amend them. So Plautus speaks wisely in Epidicus.  
Men have not Glasses for to see their faces,  
But rather for to see their minds graces:  
And when their Heart they behold,  
To think what they did of old,  
Also this is the profit, the use of a Glass may make unto us, that it may sharpen our eyes, that are grown dull by continual poring, and help to recover and refresh our weary sight. For the visual Spirits are gathered together, and are recreated by new Spirits that result from the brain; 
What good a Glass may do the eyes.  But many doubt how it is that a Glass should represent the image of that stands over against it. For some think the images are in the Glass, that is, the figures of our bodies sent forth from our bodies: others think the images are not in the glass, but that we see them in the reflected sight, that is beat back again upon itself. Wherefore Glasses show many things by reflected beams. For reflection is from thick bodies, 
Why a Glass resents the form of what is over against it.  therefore Glasses are foiled on the backside, that the light may not penetrate directly through them. But the opposite body appears, because that part of the radius that moves the eye, is directed to the opposite body; wherefore the whole radius is received as stretched out unto that part, and thence it follows, that the thing is received by the eye. But they represent the Images with that part that is against one, and not with that which is turned from us; because the species which passeth from a solid body to the superficies of the Glass through the Air, is pure and simple: wherefore the images shine in the Glass, when as light radii are regenerated from it; for they being beat back, come home to the eye, in which it sees itself, and every one doth behold his image clearly. For we do not see through the Glass, nor is the image form in the Glass, but in the eye, but the Glass helps by striking back the sight. And this is the reason why, when we rise in the night, we behold the light at first looking on it, as if the rays went from us, and looked towards themselves, and reflecting upon themselves. Hence you may collect why the right parts of the body are made the left in the Glass, 
A simile from Seals.  and the left the right; For it falls out as it doth with Tables of Wax or Clay, upon which, if you stamp the print of your Seal, in the taking off, the parts stand contrary. 
A simile from the Printers letters.  The same we see in Printing-Presses, and in places that are cast with raw pictures, without distinction of colours or painting, for there the right parts always answer to the left of the mole. But how it should be that the Sun should appear double, being seen in a Glass under the water, which also is wont to be seen in the Clouds, as a sign of some future ill as some ignorant people judge, many have not observed, some think that the dogg-Starr or some other Star near it is seen, when as the Sun's brightness so darkneth all the stars, that they cannot be seen in the day. 
A double Sun seen in a glass under water.  But the Sun's Image appears double, first by reason of the water, and then by reason of the Glass; For that clown in Virgil testifies, besides our own experience, that water may serve instead of a glass, and makes all things show larger.  
I am not so deformed, I lately saw my face,  
When that the Sea was calm, 
Eclog. 2. —  
Wherefore first the brightness of the glass, by reflection shows the Sun's form, and next the water, from the superficies whereof the Sunbeams are beaten back. The like reason serves for a Candle, Torch, or the Moon being over against a Glass put under the water, for it will by reflection return the object double. Also concave Glasses are invented for another use, that being held against the Sun, by reflection will burn and make some combustible matter flame, setting on fire straw, Chaff, and other dry fuel. So Archimedes fired the enemy's galleys with burning glasses, 
Burning-glasses.  as Histories report: for all the Sunbeams are reflected by them without the point of Incidents, 
The memorable act of Archimedes.  and running all to one point, they set all things in the way on fire.   

CHAP. XXXIV.  
What force and virtue Aquavitae hath, or the spirit of Wine distilled, and who may safely drink it: by the way, some admirable effects of this made-wine, are set down.  
THere was invented in the memory of former ages, an art of distilling, for the use and preservation of man's health, and to drive away sickness, whereby we distil from herbs, juices, and Physical liquors, which, though it be certain that they have not so much virtue and force as the Infusion and decoction of the herbs themselves, or the juice pressed forth, yet are they not wholly to be rejected, as they are by some men. Nor must we judge them to be altogether uneffectual and vain; for the quality and force of them is not totally lost & abolished, which may be proved, as by many things, so by Aquavitae, or as some commonly call it spirit of wine, 
A Limbeck or Still.  or sublimed, which sometimes is drawn from the best wines, but ofttimes, from the lees of any small dead sour wines by a Still in a furnace, with a gentle fire. For ofttimes I made trial of the wonderful force of it. 
The force of Aquavitae.  For let the frost be never so cold and sharp that liquor will never freeze, nor become Ice, so that writing Ink and many more things that have some drops of this mingled with them will never be frozen, and this come from the exceeding heat and thinness that it hath. And if you would try whether this quintessence be pure and without mixture, 
How to try Aquavitae.  wet a Tablecloth or linen Towel with that liquor, and put it to the flame; if it burn presently and do not touch nor hurt the linen, it is pure and unmixed. For linen wet in this water will flame and not be consumed. For the flame will but gently lie upon the finest linen, and not take hold of it, but licks up all that is next of kind to it, namely that liquor that is like it, and of a fiery nature. And if you put a little of it into the hollow of your hand, and put flame to it with a burning paper, the palm will be hot, but the hand will not burn. 
How melted lead shall not burn you.  But if you wash your hands with the juice of Mallows or Mercury, you may without any hurt handle scalding lead, so you do it with a speedy motion. And yet there is nothing in the world that burns more than melted lead or boiling oil; so that if you put a Tin or lead spoon into scalding oil or melted lead, it will presently melt, which you shall never be able to do in the most boiling water. For oil and all fat things become most hot, and are extremely inflamed, so that lead will soon melt and run being mingled with fat: whereas water hinders that the heat cannot penetrate into the lead, and therefore it is that the Eels roasted on a Gridiron, will burn a man's fingers vehemently, if you do not take heed when you turn then: for the fat will stick to your fingers, and ulcerate the skin, and raise blisters with the heat. But since there are four things that contend for gravity and levity, 
The four lightest liquors.  namely, Wine, Water, Honey, and Oil. The lightest of all these and that weighs least, is spirit of Wine, that being mingled with Oil will float on the top, and swim above the Oil: for all terrene matter is taken from it by concoction, and all the substance of it is fire and Air.  
Next to this in lightness is the Oil pressed forth of Linseed and Sesame, which never, contrary to the nature of other Oils, 
Oil of Linseed and Sesame will not freeze.  grows hard with cold, by reason of its softness and inward heat.  
Next to this is the liquor distilled from green herbs by force of the fire, and cleansed Wine that hath no sweetness mingled with it. For that Foreign Wine, which they call bastard, and we call Serope or Zerape, is heavier than all liquors, so that vessels filled with that liquor will sink in the water. Dew of Heaven, if it be not troubled, is of the same weight with Wine, namely that which falls from the Air in the Month of May, and is kept many years. But honey is a third part heavier than they.  
Wherefore there is no liquor, that is used any ways for man's body that is lighter or more penetrating than Aquavitae, as it is called, because it sustains man's life, and retards old age, or that better preserves all things from putrefaction and corruption.  
The use whereof is grown so common amongst the Dutch, that they drink more of it than is good for their health; 
Aquavitae who it is good for.  For the drinking of it is not healthful for all people, and at all times; namely, for such as are lean and dry of nature. Again, in Summer the use of it is most pernicious; for it burns their bodies, and feeds on the natural moisture. But for fat bodies and moist, and such as are full of phlegmatic humours, it doth them no hurt. For it concocts the excremental humours, and it defends their bodies from Lethargies, Apoplexies, and all cold diseases, wherefore in Winter I grant they may use it moderately, that is a dram and half, which is a spoonful very well sweetened with Sugar, and a piece of white bread put into it that it may not penetrate and fly up to the Nostrils and the Brain, or hurt the Liver with its piercing heat. But being used outwardly to the Nerves and Muscles, and to parts chilled with cold, it will help them, and by its heating, and quick penetrating qualities, restrains and discusses all painful effects that consist in cold humours. Also it restores speech to Apoplectic people, if you mingle with it a little Rocket seed and some Vinegar of squills. And if that kind of wine be put into a Still, and drawn off twice or thrice with the fire, it will have an incredible piercing force.   

CHAP. XXXV.  
The prodigious force of Quicksilver, and the nature of it: the Dutchmen call it so from its quick motion.  
THere are two principles in the nature of things, out of which in the deep bowels of the earth all metals are made of, The one is Brimstone as the Father that effects and acts all: 
Brimstone and Quicksilver are the principles of Metals.  But Quicksilver is in stead of the Mother, which suffers all those to be elaborated and produced out of it. First Gold, than Silver, than all kind of base metals, as Tin, Led, Brass, Copper, Iron, and all these with their principles hold affinity and agreement. For they will all melt in the fire, and may be made ductile for any work.  
But for Quicksilver, that is that watery and running silver, what quality and force it hath, and whether it be cold or hot, Physicians cannot agree. Some say it is cold and moist, because if you touch it, it will feel exceeding cold, and will astonish them, and cause the Palsy: others say it is hot and dry from the effect, because they see the penetratious nature it is of, for if you open a vein of those that have been once or twice anointed with it, for the Pox, the Quicksilver hath been seen sometimes to come forth; which I think proceeds not from any imbred natural heat of it, but because it is extinguished with some burning materials or else mingled, whereby the cold and moist quality of it is blunted and made dull, and a fiery quality comes in the place of them. For there is a kind of powder that Mountebank, Surgeons use, called praecipitate, 
Powder pracipitate.  because it performs its operation suddenly and hastily, not without very grievous inconvenience of the body, for by the mixture of Vitriol, Saltpetre, and Alum, it acquires a fiery caustick quality by this way of preparation. But since this Silver coloured liquid substance dissipated and pulled asunder, will come together again as it was, and run on heaps, that you cannot handle it, or frame it, or mingle it with any medicaments, unless the motion of it be hindered, the Industry and reason of man hath thought on some ways how to do that, and to stop the quickness thereof.  
Amongst which the safest and with least danger is, to do it with man's spittle, to which there is mixed a little ashes or powder of cuttlebone. Now a cuttle is a sea-cat, whose white crumbly bone the Goldsmith's use, the flesh is stirring, 
A Sea-cat.  and the blood serves for Ink. But this is worthy admiration, that since all things that are dug out of the earth, though never so heavy will swim upon this mettle, as Steel, Iron, Led, and all sorts of Brass, only Gold sinks below it, and is swallowed in, and becomes silver coloured, that can be got off only by fire, for so it evaporates into fumes into the Air, with a most filthy smell, not without great hurt to the standers by, for it will cause their limbs to be astonished, and will soften their nerves: as we commonly see in such as are busied in guilding Silver vessels, for Silver cannot be guilded with gold, but with the help of Quicsilver, for by that alone it becomes tractible and obedient, for it refuseth all other metals and is affected with none but Gold, and will mingle with it, and be framed by it. So I have oft tried that on a pound and half of Quicksilver, 
Nothing is guilded without Quicksilver.  two pound of Lead would swim, but a penny weight or scruple of Gold which is but the third part of a dram would sink to the bottom. But of all metals it is worst to stick to Silver, bad to lead, very hardly to Iron, and somewhat difficult to stick to Brass. Melted lead in some respects is like to this Silver coloured liquid substance. For all things will swim on the top thereof, Iron, flints, Potsherds, and many other things that will not melt in the fire, and will naturally run; for since nothing is more hot than melted Lead, Gold, Silver, Tin, will swim on the top thereof, but they presently melt and run like wax. Also it is like Quicksilver for this, that being poured forth on a plain table, and the drops of it sprinkled here and there, it doth not make it moist, and slippery, nor doth it stick to the Tables but with incredible swiftness and unstable motion it comes together again, and the drops run upon heaps with themselves, because they are of a condensed matter, compact and solid and continued, and so condensed that it will admit of no Air. Whence it happeneth, that not only by reason of its weight it descends to the bottom, but because it contains no aereal substance in it. So Agallocha or Lignum Aloes, 
Lignum Aloes though light sinks to the bottom of the water.  though it be light, and of no weight almost, sinks down to the bottom if you put it into water because it is compacted, and there are no pores in it.   

CHAP. XXXVI.  
How, when we want Salt, may flesh and other meats be preserved from corruption. By the way; Of the wonderful force of Salt and Vinegar.  

Lignum Aloes though light sinks to the bottom of the water. What kind of Salt is the best.  NO man but knows the great use and necessity we have of Salt. For besides that, that Salt makes all meats savoury, and most pleasant to our taste and Palates, and procures an appetite to our meat, it preserves all things from corruption, especially that which is boiled, till all the muddy dregs be taken from it: for it will shine of a bright colour, and all things may be safely seasoned therewith, and kept all the Summer; for it will drink up and consume all excrementitious humours, and thickneth and condenseth all flesh and fish, that the ambient air cannot make them putrify. 
Salt makes fruitful.  Yet all men must needs wonder that Salt should cause fruitfulness, and cure barrenness: and that some fields have been made fruitful by Salt strewed upon them, which experience hath proved to be true. For far women that are commonly barren, become fruitful and fit to conceive by eating Salt moderately with their meats, for it wipes away all foul moisture, and dries the overwet matrix, and causeth the genital seed to stick more easily to the womb that is not so slippery as before: But to dry women, whose matrix is scorched, like to ground that is thirsty, moistening things must be given, for Salt and sharp things are naught for them. Also the Low-Countries show that it will provoke the reins, and cause erection, who using Salt meats much, are exceeding salacious. So the frequent eating of Sea fish, and all shell fish, as Oysters, Crabs, Lobsters, Cockels, Periwinkles, make people lustful, and are of a hot biting nature. For which cause the egyptians, 
Sin sympos.  as Plutarch says, abstained from Salt, and all Salt meats, because they were persuaded that Salt caused venery. Wherefore they though fit rather to eat unsavoury meats, than to use the most savoury sauce, but I think they were too superstitious in observing that, nor did they sufficiently take care of their health: for Salt drives away corruption from man's body, and consumes all strange and accidental humours. Add to this that it hath an imbred force for generation of Children, whereby the conjugal covenant is confirmed. For the moderate use of it raiseth the vigour of the mind, and not only for embracing and kissing, but for all actions we take in hand, it will make us more cheerful and ready. But that it helps fruitfulness, it is proved because a wonderful number of Rats and Mice are bred in Ships at Sea, and that women that deal in Salt are always itching, and have many Children: who are commonly helped by Seamen and Fishermen that come into the Havens, 
Salt makes field and Mares fruitful.  and these are lusty fellows to do their business. For this reason in some Countries, Husbandmen use to strew some Salt amongst the Mare's Fodder, that they may eat their meat the more greedily; and endure their Labour, and be more ready and fit to bring Colts. Also it makes grounds fruitful, where they are too moist and wet.  
But if Towns and Forts besieged straightly should stand in need of this, they must make Salt of Sea-water, 
Salt-water.  which you shall find then to be effectual, when the Salt liquor will bear an Egg or Ambergris. Next to this, to preserve meats, is Vinegar, but it will not last so long, for unless after some months you pour off the former, and pour on fresh Vinegar, on the seasoned meats, 
The force of Vinegar.  they will be mouldy and finnoed. But what force and faculty it hath, as by many things, so also it may be tried by this, that an egg steeped three days in Vinegar, that is very sharp, or a little more, the shell will grow so tender, that you may draw it through a ring like a thin membrane. 
Vinegar consumes an egg and dissolves a Whetstone.  Also a Whetstone or a Flint steeped 7 days in Vinegar, may be crumbled with your finger into powder. Hence when Hannibal was to pass the Alps, to go into Italy, He made the Rocks dissolve with boiling Vinegar, with the loss of one of his eyes. For so great and penetrating is the force of Vinegar, that it will eat and break stones. I o●ce made experience of it in a Jewel, and a Pearl, but it was not so precious as that of Cleopatra, Queen of Egypt; 
Pearls will dissolve in Vinegar.  which she steeped in Vinegar, and dissolved and drank it up; for the sharpness of the Vinegar will consume Pearls. By the same reason it resists Venoms, and drives away the Contagion of Pestilent diseases: Therefore methinks, they do well who, when any public disease is spread in a Country, do moderately use Vinegar: For this will disperse and scatter the faulty Air, and if you eat any of it will keep the humours from infection and corruption. So those that suck out venom with their mouths, and any stinking wounds, do wash their mouths with sharp Vinegar. But great care must be taken that we do not use Vinegar too much and immoderately; for it dries the brain, and hinders sleep, wherefore I Counsel you to mingle some Rose-water with it, and a little Rhenish-wine, and Saffron a small quantity. For so it will do the head less hurt. Of the same nature almost, and of the same efficiency, are all very sour and sharp things, as Pome Citrons, Oranges, Lemons: 
The juice of Lemmon, corrodes.  for the Lemon that is commonly Oval hath a juice so sharp and corroding naturally, that if you put a piece of Gold some hours in a Lemon, you shall find it lighter and not so ponderous when you take it out. But as it doth that by its excessive and penetrating cold, which burns as well as fire: So Spirit of Wine is most effectual to preserve things, 
Aquavitae.  for flesh and fish wet in it are safe from putrefaction and will never breed Worms. But Commin if there be plenty of it, 
Commin Carway-seed.  and carway seed, next Salt, are present remedies to preserve meats, if you rub the meats with them, and lay them up, by reason of their drying quality, so that such as use them often, wax pale and wan for want of blood, because they eat up all the natural moisture. 
Honey Syrup.  Also Honey, and Strope as they call it from its last like honey, though it look somewhat black, and sod Wine which the Spaniards call Aroba, have a virtue to preserve, especially Cherries, Prunes, Peaches, Grapes and all wild fruices: 
Verjuice.  which I have tried in sour Grapes; But most effectually, if you place in order any kinds of fruits in an earthen-pot, and cover the pot well with a cover, and smeer the same with Pitch, that no Air nor Water can enter it; and so let it down into the bottom of a Well: 
Fruits laid in a pot, and sunk in a Well, will last very long.  after a year is over, you shall find them all fresh, and of an excellent taste; For when they are so far removed from the ambient Air, and all corrupt vapours, they cannot corrupt. For moisture makes all things subject to corruption, which being removed, and dryness put in the place, things will not easily consume. So stockfish, as we call them, in Latin Merlucae, 
Stockfish.  (for Salpa is another kind) and many more hardened and dried in the wind, may be kept many years, as also bisquit, that will never mould, because all the moisture is baked out of it: Wherefore extreme heat or cold because they both equally cause dryness will keep things from Corruption.  
Hence you may collect whence it comes to pass, that in Winter; and hard frosts, 
Frost is apt to break one's legs  a man's leg will break with the least touch almost; For the bone will easily grow brittle and break, by reaon of the dryness of the outward Air, whereas when it is a moist season it is more tough and flexible: the which thing also we observe in Candles and such things are made of fat.   

CHAP. XXXVII.  
Pale Women are more lascivious than such as are of a ruddy complexion, and lean Women than fat, and do more lust after men.  
THose Women are more hot, and prone to venery, and more mad after pleasure, that have more imbred heat, which is commonly found in pale & lean Women, & such as are of a brown colour, for their genital parts are full of a sharp salt biting humour, & therefore they require to be more moistened; & hence it comes to pass that women are more lustful in Summer, & more desire men's company, 
Women more salacious in Summer.  because at that time heat increaseth in them, but in men it flags and grows more weak. Wherefore Rue and Thime, and many very hot things extinguish lust in men, and sharpen it in Women. For in men they consume and dry up the natural moisture, but they heat the Matrix of Women by consuming the superfluous mixture, and so make them Lustful. Wherefore it is, that that Sex desires to be filled with strong Wine, but fat & ruddy Women, that are full of moisture, and that have their generative seed very wet, are of a faint and very sedate appetite in their Lust. Wherefore men must make a good choice and not presently take what comes next to hand rashly. For he that hath got a lean slender woman of declining years, hath such a one as is always itching, and will never be satisfied; let him know that he hath got a perpetual torment, that is continually lusting, and is daily more and more exasperated: she will stick to her Husband like a Horseleech, and she will never let him rest, though he be tired out quite, nor give him so much respite as to recover his strength.   

CHAP. XXVIII.  
Whether a man should drink greedily and plentifully, or by little and little and sparingly at several times, when he is thirsty, or is sat at Table.  
THe principal way of preserving a man's health, consists in his temperance and moderation in eating and drinking. But because I have spoken elsewhere abundantly, of eating dry food and of bread, I shall here speak of drink, and in what manner and measure it ought to be used. First it cannot be prescribed certainly and absolutely to those that are in Health. Because some are accustomed to divers ways or doctrine, which no man may presently break off, but he will be in danger to fall into some sickness. The best and safest way of drinking is to be judged of, according to the age of people, and difference of times, as also the customs they have long used, and as their strength is, and as the Wine is strong or weak. So Beer or Wine, or other drink must be prescribed to quench a man's thirst, and that the meat may not be dry nor float, but be moderately wet. Wherefore the body must be refreshed by times, and at moderate distances, and the meat must be now and then steeped with moisture, that it may the more commodiously go into the veins by concoction, and be digested into the body. But all drunkenness, 
Dioscorides detests drunkenness. L. 50. c. 7.  especially continual, as Dioscorides saith, is pernicious, because the nerves being soaked continually with much Wine, are softened, and the whole frame of the body is dissolved. Wherefore a man ought to drink moderately all drinks that cause drunkenness, and in that we ought to imitate all Fishmongers and Butchers, 
A simile from Butchers.  who when they store up their fish or flesh cut into pieces they pour in brine upon every row as they lay it, and season it with Salt in order. So we, if we will take care of our health, must water our meat in order as we eat it, by drinking moderately. 
When digestion gins we must not drink.  But it is hurtful to tyre the stomach with drink when concoction is begun, for it hinders and stops the faculties and functions of Nature, that she is about, and will not let the meat boil and concoct. 
A simile from the Kitchin.  For as pots leave off boiling and cool by pouring in cold water: So the stomach hindered by drink poured in, ceaseth to digest what it hath begun, and is longer about it, nor doth it concoct it so well; for so the meat is driven into the narrow veins undigested, or into the capacity of the bowels before its due time. Whereby the use and fruit that a man should have of his meat is lost, and by obstructing the bowels causeth putrefaction of humours, and becomes the seminary of Fevers and other diseases; And the same Inconvenience befalls them, who before meat when they go to meals, drink abundantly. For the meats are presently washed away, and cannot stay long in the stomach. 
We must drink by degrees and not greedily.  Wherefore I think it is good counsel for people not to drink greedily and great draughts when they eat, but by little and little, that so both may mingle as they should, and be concected alike, especially those that have large passages, and wide veins. But those that use to eat so, that they do not drink in the middle of their meat, must drink great draughts, that the beer may penetrate, and be mingled with their meat: Also they that are in hot fevers, 
Who must drink largely.  and desire to be refreshed with drink, must drink abundantly, but not suddenly and in haste; but leisurely and drinking long. For so it will moisten the stomach very abundantly, nor doth the drink presently run away to the bladder. For a little drink neither quencheth thirst, nor abates the heat, but augments it the more; 
A simile from a Smith's shop.  For as Sea-coles in smith's forges wetted with wet brushes, sometimes will flame and burn the more, so the heat of a Fever is kindled the more, and not quenched with a little drink and makes the sick the more thirsty. But they that are thirsty from weariness and heat of the weather, they must quench their thirst gently and sweetly. For so the liquor will stay the better, and moisten all the dry parts. 
It is sometimes better to eat than to drink.  But I thought fit to join to this argument such as consume by a hectic Fever or consumption, and are grown exceeding lean by diseases, it is better for them to eat some solid meat, than to drink any drink. For the weight of the m●at dilates the jugular passages, and makes the ways of the throat passable, that it may fall down more easily, which drink cannot do. For since the parts and passages of the throat destinated for this use are sunk down, that the sides lie one upon the other, drink being thin and not weighty cannot open them easily and pass down inoffensively, unless they drink abundantly: for so the throat will give away, and the drink run down. The like to this befalls those that have the Palsy, 
The spirits cannot so well pass to the nerves as the meat.  or the Apoplex. For the spirits being thin and subtle do not easily pass from the brain to the nerves. Whence it is that sense and motion are taken from them, but the humours that feed the parts, make a way for themselves by their weight, and find a passage to the parts of the body which they open. 
A simile from the sun and hail.  So the sun beams cannot part a thick and dark cloud, whereas hail can do it easily. Wherefore let not any man wonder how it is that paralytic limbs are nourished when they want both feeling and motion: for the parts receive nutriment by the broad passages, and by their thickness make themselves a way which the spirits are too thin to do; wherefore the nerves being deprived of the animal spirit, 
The nerves have sense and motion.  deprive the parts of sense and motion, but they are fed by other ways than by the nerves, namely by the rivers and receptacles of blood which are the veins.   

CHAP. XXXIX.  
All such things as hastily come to maturity, or rise to their full length, do the sooner fail, and cannot last long: as we see it in children, and some kind of plants.  

A simile from Trees.  AS in trees and all plants that grow up to their full growth, and come to their full maturity before their due time, and course of nature, they soon decay and fail suddenly: so in the wits and bodies of men, if any endowments and parts do show themselves sooner than ordinary, and they grow ripe before they should, they use to continue the shorter time, and to fall to decay the sooner. For there is no solid force in them, nor do they depend on a firm foundation, and so do not easily come to perfection. So children that soon breed teeth, 
It is ominous to be born with teeth.  as some are born with teeth in their heads, soon cast their teeth. For their first teeth by reason of the softness of the binding nerves are not so fast, nor do they stick so firmly. So they that soon stand on their feet and go, use to have weaker legs: but such as are long before they go, go stronger, and fall not so often. Which is also observed in those that speak very soon, they will afterwards speak more stammeringly, and will not bring forth their words so articulately and significantly. Wherefore it is better that things should proceed more leisurely, and increase more slowly. 
Rare fruits soon decay.  For when nature heaps up her forces on the parts more abundantly than is fit, it falls out that as they grow elder she wants to supply them withal. Whence it is that those parts perform their offices worst, as not being supported by any forces, or nutriment flowing to them. And we observe in all kind of plants and fruits, 
Late fruit lasts longest.  that those that come late to be ripe, last longest, but those that are soon ripe, are spongy and lither and soon rotten. For ripeness that comes in haste decays first. 
Those that are soon ripe are not so solid.  Wherefore we like in young boys a soon ripe and hasty wit the worst, as also many gifts of nature, or endowments of body or mind, that come on more hastily than ordinarily they use to do, or is fit for that age. For such are found not to be so long lived, and to die in a short time. Hence the Hollanders have a proverb. 
A common Proverb on children that are active too soon.  They make too much haste; whereby they mean that contrary to the common course of nature and usual time and order of things, and contrary to reason, many things come to perfection, the similitude being taken from children that will stand and go before they be a year old, and stay by nothing to hold them up, which afterwards they perform very weakly, and will hardly go at all.   

CHAP. XL.  
Sometimes our meats are hurt, and contract a venomous quality, by the sitting of some venomous creatures upon them; Likewise in men's bodies from filth abounding in them, some things are bred, as Frogs, Toads, Mice, Rats, Bats; and an example of this is set down.  
NOt only faulty and virulent humours breed from corrupt nutriments of the body; but besides some sorts of Worms, divers sorts of living creatures breed in the secret cavities of the bowels. 
The beginning of living Creatures in the body.  For it hath been observed in our days, that a certain woman being dissected, some beasts were taken out like to rats and mice, that it seems were bred from some foul excrements that came from the food she are. For natural heat being busied in digesting that matter, could make no other shape of it, than such as the matter would bear it had to work upon: wherefore the inward force of nature frameth a living creature of that kind, and endeavours it; that moist substance being fit and ready to obey the efficient cause. For it is found by experience that house-creatures as whelps, cats, mice, rats, flitter-mices, toads, and frogs, when they wander up and down in Cellars and Butteries, do sometimes leave upon meats an excremental seed, 
Creatures bred of filth.  which when men do not wash clean from filth, or do not wipe clean the outsides of fruits or pair them, from that moist foul matter that pollutes the meats, some such things are bred. And if snails and mice breed from corruption, and beetles, drones, and wasps from dung, and from dew, and moist Air, caterpillars, butterflies, aunts, locusts, grasshoppers; who can think it strange that in the bodies of men from such like causes such things should be bred? Since here is a more effectual reason, that yields a seminary cause for this business. For those breed of corruption and not from seed, though it be answerable thereto for force and vigour, and next kind in faculty. But those things that are bred alive in the secret parts of man's body, 
Animals bred of their own accord from no seed.  proceed from a vital humour and a living Creature. Therefore this must not seem against reason or a Paradox of some old women, when as we see so many things bred spontaneously, without any copulation or incubation of living creatures, and that from a humour enlivened by the heat of the outward Air. For besides those creatures that are bred on the wide earth, what an infinite number of fish are thus produced in the vast Seas and waters for man's use and commodity? For there is nothing more fruitful than the Sea; 
Why the sea is fruitfulll with fish.  because the substance of it is gross, and is full of a vital heat in all parts. In which, as many things are bred from seed; so a great many, of themselves without seed or help of any living creature.  
So all Shellfish are first bred from some muddy and slimy moisture, and all glib fish, as Eels in special, which afterwards by copulation breed whole shoals. 
Spearing or Groundlins'.  Groundlins', very small fish in Holland are bred abundantly from the froth of the Sea, when after long drought, rain falls in great quantity. For when the Mouths of the Rhine and the Mare are very Salt by the Seas continual influence, especially in Summer, those Rivers being supplied with a great deal of rain, and watered very much, abound exceedingly with these small fish, who when they grow great do procreate and breed exceedingly. Since therefore Nature attempts many strange things, whose force by the gift of God is spread every where: let no man think it an old Wives dream, that some prodigious Creatures are framed in men's bodies, since in corrupt rotten wood, and many dead things, Teredines and many nimble Worms are bred, as we see them in Cheese, and many other meats in Summer season, where Worms breed in abundance. Add to this, that from filthy Ulcers and Impostumes, pieces of Nails, Hair, Shells, Bones, Stones, are taken forth, that grew from the concretion of putrid humours, 
Impostums send forth rubbish and hair.  and I have known Worms with tails, and little Creatures of strange forms cast up by vomit, especially from such as were sick of contagious diseases, in whose Urines I have often seen small Creatures to swim, like to Aunts, or especially like to those that in Summer use to role in the dew, 
Goat-worms in Summer bred in dew.  and none of these persons, but was foully peppered with the French Pox. The intent therefore of this discourse is to this purpose, that no man should without care cram in foul meats, and not well washed and cleansed from outward accidents, which when Country people neglect, they use to be scabby and full of Pushes that itch, and to be deformed with many fores and vices of their skins. For they are not of so good habit of body, and sound constitution, nor so comely and ingenious, and of such excellent natural parts, nor yet so healthful, generally, as some Noble men and Gentlemen are, that will suffer no meat to come to their Tables, no not the purest White-bread, until the outside and crust of it be finely chipped off, and the rest of their provision must be curiously and accurately provided with all decency and cleanliness. 
Cleanliness in diet is joined to health.  And this I find no fault with, so long as all is done, far from luxury, frugally and temperately in respect of diet. For great men and Courtiers should have such a manner of diet and Life, that all may tend to health, comeliness, honesty and unblamable Manners, that the splendour of their fortune, and prosperity and abundance that God hath given them, may not serve for luxury and prodigality, but for moderation and temperance. The most illustrious Philip; the most powerful King of Spain, and England, 
The praise of King Philip.  and Prince of the Netherlands, giveth us an example of this, who for his most large endowments of Nature, doth represent a divine pattern unto mortals, who hath so many valiant Peers to assist him, by whose authority and counsel, so many flourishing Kingdoms, and so many large Dominions that came to him by succession from his renowned Father Charles the Emperor, are governed and preserved.   

CHAP. XLI.  
The force and Nature of the Sun and Moon in causing and raising tempests: And next to that, what change may be made in the bodies, minds and Spirits of men, by the outward Air. By the way, whence proceeds the ebbing and flowing of the Sea, that is interchangeably twice in the space of a natural day.  

The effects of the Sun and Moon upon inferior bodies.  THe Beams of the Sun and Moon do afford us certain and notdoubtfull signs of fair weather, rain and winds; and they thereupon represent unto us divers colours, either from the situation of the place, and the compass of the Heavens they are wont to pass, or from the Nature of the object, or some other matter that stains them: which if they would observe well that write Almanacs, and deceive the common people, and foolish old women with their predictions, they would not mistake so often, and be deceived, nor deceive the credulous people with false hopes. For tempests and winds may be undoubtedly foretold by these, when they are not far off, and what shall be the condition of the Air, whereby we shall have a plentiful or penurious year, and many more rare things which Virgil comprehended in excellent verse: 
Virgil's praise for his great knowledge.  who being he was most versed in the knowledge of things, and had so exactly sought out all the works of Nature, he did also in some measure subject the 〈◊〉 of men to their forces and effects. For men are diversely 〈◊〉, and otherwise constituted, according as the time is, according as the Stars set, or the Air varies, 
The condition of the sky changeth men's minds.  and the four seasons of the year differ. So when the sky is cloudy and dark, and the air gross and thick, men are sad and sour countenanced, and sleepy; but when the sky is clear and in the spring-time, when all things flourish, men are cheerful, and lightsome, and very much given to mirth. For the pleasant air dissipates all foulness of humours, and gross vapours that darken our minds, and makes our Spirits cheerful, and our minds quick and lively, which Virgil expressed in this elegant verse.  
But when the season and the flitting Air.  
Grow moist, 
L. 1. Georg.  and Southern-winds begin to blow,  
Things are then thickened, that before were rare,  
And a great change is made in things below.  
men's minds do alter as the times go round.  
When Tempests are, they do not hold the same,  
As in fair weather sometimes birds abound,  
And sing, beasts skip, Crows a hoarse note do frame.  
For the Spirits that were before kept in, break forth when the air is calm and pleasant, 
A simile from smoky houses.  and when they are recreated with the West-wind. For as Smoke and vapours, when the houses are unlocked and the doors set open, the air and wind entering, use to be dissipated and blown away, and all Galleries and Chambers that were full of filth, begin to be more lightsome; so in men's bodies, all soul vapours, and all stinking scents that were in them, and all dullness of Spirits are discussed and ventilated. Wherefore not only internal causes, and imbred humours are helps to health or diseases, but the outward conjunction of the Stars, and constitution of the outward air and breathe, and qualities of the winds, breed divers and sudden mutations in the bodies of men, 
The body is subject to the constitution of the air.  which every man may find true in himself every moment almost of time. For who is there, to pass over the affections of the mind, who when some tempest is at hand, or distemper of the Air, three days also before it comes, doth not perceive some pricking in his limbs, and some beating pains, contractions of the nerves, palpitations, or some other sensible pains? For Watts, Corns, Horny substances, Cicatrices, Knots, Kernels, or if any thing be strained or disjointed or broken, torn or dissolved in any part of the body, all these will foreshow a tempest coming, which doth not use to come but with most bitter torments to such that have any secret touch of the Whore's Pox. For these when cold winds begin to blow, are soon sensible of their pains, for their Nervs are stretched, and their Muscles grow stiff, 
Sick people perceive the change of the air.  and the vicious humours in their bodies, being agitated, do trouble them grievously. For there is under those parts a kind of distemper like to the weather, that tortures them strangely in their inward parts. But such as are of a sound habit of body, and in good health, feel no inconvenience or distemper by it. For as patched, broken, leaking ships, are sooner swallowed up in a tempest; 
A simile from Ships that are shaken.  so diseased people and such as are of a decayed and uncertain health, are expossed to all injuries, and subject to all inconveniences: for upon the least distemper of the Air arising, they use to feel most terrible pains, or when the Sun or Moon cause any mutation in the inferior bodies. For these Planets put forth their forces, 
The force of the Sun and Moon upon inferior bodies.  not only upon men's bodies, but upon all terrestrial things, the force whereof is so great, and is extended so wide, that all things contained in the circumference of the Heavens, have their order, Ornament and Glory from them; and the whole course of things and times of the year are governed by them. And though the power of the upper Stars be not ineffectual, yet by the help of the Sun all things of greatest concernment are brought to pass. For the Sun chief adorns this World, and disposeth and guideth all things very decently. For by the Sun's operation seeds are propagated, and corn grows ripe, and all things increase and proceed.  
And thus the year doth trace itself about. 
Georg. 2.  Also the works of the Moon appear very great in the Nature of things, but not so great as the effects of the Sun. For she enjoys the benefit of the Sun, and borrows her light from him, 
Opposition makes a full● Moon, Conjunction a new Moon.  that so much of the Moon is light as the Sun shines upon: but she fails and hath no light, when the earth comes between and causeth an eclipse, But then especially she shows her forces upon earthly things, when she is full, the Sun being right over against her, and makes her round, or when she is in Conjunction with him, for at these time's Corn grows and augments, shellfish swell, the veins are full of blood and the bones full of marrow; whence it is that copulation at those times offends least. And because she moisteneth all things, flesh that are subjected and exposed to the Moon-beames corrupt, and men that are drunk & dead asleep almost, Wax pale, and are troubled with the Headache, and are affected with Epilepsy: for it looseneth the Nerves, 
She causeth the ebbing and flowing of the Sea.  and moisteneth the brain overmuch, and by its chilling force, it stupefies the mind. Also no man may doubt but that she is the cause of the ebbing and flowing of the Sea. For being that we fee, that when the Moon is dark and silent, or a half Moon, or crooked with Horns, or increaseth or diminisheth, the waters do not run much together, nor are there any high tides, 
The Moon moves the Sea  upon any shores whatsoever: but again when she is in Conjunction with the Sun, and gins to be a new Moon, or to be round and a full Moon, the tides are very great, and the waves rise exceedingly: who then can ascribe the flowing and ebbing of the Sea to any thing than to the motion of the Moon? For as the Loadstone draws Iron, 
A simile from the Loadstones forces.  so this Planet being next the earth, moves and draws the Sea. For when the Moon riseth, the Sea rolls about those parts, namely the Eastern parts, and leaves the Western parts: but when she goes to the West and sets, the floods increase in those parts, and abate in the Eastern parts; and this more abundantly or sparingly, as the Moon increaseth or decreaseth in her light, that is conveyed by the Moon-beams. And if any man please to consider the Countries and places, and Coasts thereof in the French Sea, and our Northern Sea, and what flood is made upon every shore there, he shall see as clear as the day, that all this is governed by the light of the-Moon. For where the Moon rising illuminates divers Countries and Climates, and runs her course through the passage of the Heavens, the flood and lifting up of the Sea, is carried directly thither, whither the Moons beams are directed, and to such parts of the earth, and shores, she most than respects, as being over against her. For as the Sun draws out moisture out of the moist herbs, and drinks abundance of water out of the Sea, and Bogs, 
A simile from th●●●tr●ctive force of the Sun  and Bogs, and Lakes, whence is the original of rain: and again, as many herbs, which from hence are called Turnsols, are turned about by the force and heat of the Sun that sucks out their moisture, and they follow his motion from East to West, with their flowers laid wide open: so by the force of the Moon, the Sea is sometimes driven to this Coast, sometimes to that and inclines and falls upon that shore where the Moon moves next to. Of which things I shall give some instances, and produce some examples, of place, Cities and Coasts that the Sea washeth. Before all these things can be perfectly understood, I thought fit to lay down this maxim: that the Moon, if she increase, hath her horns turned from the Sun, looking toward the East: if she decrease toward the West, which staying ofttimes three days in conjunction, at length shines again, and is seen with horns. But every day as she increaseth, she removes farther from the Sun, and augmenting until the seventh day she appears a half Moon; and that part of her is enlightened that is opposed to the Sun going to the West; and that part of the Moon that looks toward the East is dark; for the Moon increasing always follows the Sunsetting, and is seen above our Horizon. But when she decreaseth she goes before the Sun, and riseth before him and is seen in the morning above the Horizon, being always enlightened on that part which regards the Sun: whereby it comes to pass, that the crooked and horny part is always turned away from the Sun, but the round and bunchy part is against the Sun and turned toward it. But on the fourteenth day when she is diametrically opposite to the Sun, she is at full, and she riseth as the Sun sets in the West. Whence it comes to pass that she is totally enlightened, and receives the Sun's light every way. On the seventeenth day when the Sun riseth, the Moon sets in the West, but on the one and twentieth day, when the Sun riseth the Moon is almost past the middle of the heavens, and that part that looks toward the Sun is light, and all the other parts are dark. Then as she perfects her course every day, in the twenty eighth day, and the third part of a day, that is eight hours, she finisheth her whole course through the Zodiac: and as the Sun makes the year, so the Moon makes a Month, changing somewhat every week: for both those times; namely after he first apparition that she increaseth to be a half Moon, and from thence become round and to be a full Moon, are finished by feven days, that is for both times fourteen days. Likewise from that time when she becomes a half Moon again, if you reckon the same way, by the same proportion, and so from thence till she is quite taken from our sight and is in conjunction with the Sun, you shall find seven days. Wherefore it is clear that the Moon changeth the month, 
The Low-countries call a Month from the Moon.  which force she receives by the Sun's aspect, and hath of herself no force or power. But when she comes to join with the Sun, or to be in opposition with him and in the full, then are there very great changes made both by Sea and Land: for it is proved, because than she raiseth boisterous winds, and great tides that flow up to the shores.  

When the Moon raiseth tempests.  It is observed in our memory in a very few years, that the Sea hath mightily overflowed the Low-Countries four times, and miserably wasted the Land, breaking down all the banks and mounds, and that in the winter time, when the moon hath greater force to raise tides and cause tempests than in Summer season, yet so that the flood and overflowing of the waters ever fell upon a new or full Moon. 
Inundations are most at beginning of Winter.  And those Countries and climates suffered most harm that were next to the Moon's aspect and influence: but when the Moon's course tended to other coasts than they were more subject to inundations, and violence of the waters. Hence it is that in Flanders they first feel the inconvenience of great floods, and are in danger by them, next to them the Mattiaci, that live in the Islands of Zealand; next to them those of Brabant, and sometimes these, sometimes those ports and good harbours for ships to ride in, are endamaged by the force of the waters, as the Moon moves to one country or to another. 
North-West.  Also West and Northwest winds exasperate the rage of the Sea, that from the Sunsetting do violently blow upon the earth; and drive the waves of the Sea far and wide into the continent, yet so that the billows are forced sometimes to one part, and sometimes to another part of the earth, and every country takes its turn, as the distance of the places are, and the Sea flows up to them sooner or later for the same cause. And that every man may perfectly understand this, I will speak more at large concerning it. 
The East is against the West.  The day that the new Moon appears, which is always toward the West, because the Sun inclines that way, by whose light she gins to shine, and whereby she comes to be full, we see that the same day the floods begin to rise and flow forth, and the next ports are filled to a certain height, and thence forward they are carried to all places in the way Eastward, so that the days following, the sea moves one hour later than it did, because the moon is daily removed farther from it, and carried toward the South, and the East departs farther from the Sun. For example, Calis-rode, and the Sluice that is situate in the confines of Flanders, being a small City there, near to Bruges, a new and full Moon makes full water at them both, about eleven of the clock when she is light on that side, which is bend back toward the South. But at Arnemuse and Middlebourgh, at two of the clock be it night or day; at Zirick-Sea, at three of the Clock, the Moon being turned toward the West in Winter, 
South-West.  when the South-West wind blows, and the Sun is in Capricorn: at Berg an hour and half or two hours later; at Antwerp and Dort, when the Moon inclines to the Equinoctial Westward, when the West-winds blow gently about six of the Clock: at Mechlin about eight of the clock, yet so that the Sea flows in sometimes sooner, sometimes later, when the weather is calm, or the wind blows strongly. And when in the space of six hours she moves toward the West, she causeth the Sea to ebb and sink down as many hours, until the Moon being gone out of our sight riseth to those that are Antipodes to us: for then the Sea flows again: but when the Moon comes to midnight and comes to our hemisphere, the floods fall back again. Wherefore the situation of places must be observed, and to what part of the heavens they are inclined, and the coasts of the Countries must be regarded, and we must fit the course of the Moon rising and setting thereunto. For thus it will be easy to know the ebbing and flowing of the water at all places. But let no man think the horns of the Moon are to be taken notice of, for on that side it hath no operation, but we must regard the bunchy and convex part of it which is enlightened by the Sun. 
The aspects of the Moon cause the flood in all places.  For that part of the Moon that is against the Sun and toward the earth draws the water, and fills those Ports and Havens with a flowing water which she directly respects with her beams. For the Sea runs that way the light of the Moon drives them. Yet let them that are Sailors take notice of this, that when the Moon riseth and shows herself first in our hemisphere, if the part of the Moon that is enlightened by the Sun, send her beams Eastward, that in those parts that are Eastward the waters have risen to their height; again if the Moon look Southward or Westward, in those places the floods rise, and fall in the Eastern parts. Wherefore if any man sail from the East, or Winter aequinoctial from whence the Southeast, or East winds blow, toward the West countries; it will be the time to sail forth at high water when the floods are greatest, to pass into the Lower-Countries. As for example: From Mechlin, Antwerp, Dort, Berg, Breda, Bolduc, Delft, Gand, and other places that are situate farther off, it is good to set forth when it is full Sea, and the waters begin to fall. Again if any man sail from the West Southward or Eastward, he must set forth and Sail into the deep at low-water, when the Sea is coming in, and the floods begin to come back; So that he must always take notice of the Moon's motion, and to what part of the Heaven she inclines, and what Coasts and Ports she respects.   

CHAP. XLII.  
Of the force and nature of Lettuce, and whom it is good or ill for.  
THose that eat Lettuce in salads often, unless they eat Rocket, or Cresses, or Tarragon, which is next kind to Sneeswort, 
What corrects the coldness of Lettuce.  it will hurt their sight, and make them blind, for it thickneth and condenseth the visive spirits, and troubles the Crystalline humour, unless you drink wine to correct the force of it. The Ancients did not eat this at beginning of supper or for the first course, but last of all, as Martial shows.  
Tell me why Lettuce is our first repast;  
In our forefather's days it was the Last.  
Which I think they did it not without good reason: for since it is of a cold and moist nature, taken after supper it causeth sleep more effectually, and restrains the heat of Wine, and hinders drunkenness by moistening the brain: 
Whether Lettuce should be eaten before or after supper.  But in our days it is thought best to eat it first at supper. For since after a long dinner, we have no great stomach to our supper, the custom is so soon as we sit down to supper, to whet our stomaches with Lettuce seasoned with Oil and Vinegar. Also Lettuce is good, for that if it be carried into the veins before all other meat, it cools the heat of the blood, and abates the hot distemper of the Liver and of the Heart, so that the immoderate use of it will bridle venereous actions, and extinguish the desire of lust, as Cucumbers, Pompions, Purslane, and Camphor do. Wherefore it must be used more largely by them that would lead a single life, and live chastely, for this will take away their venereous desires: but such as are bound in the bonds of Matrimony, may nor totally refuse the use of it: because sometimes their brains are dried by too much venery. But the coldness of it must be corrected with heating herbs, 
Lettuce who it is good for.  lest it weaken the generative seed too much, and make it uneffectuall to beget children, and altogether unfit for it.   

CHAP. XLIII.  
Of Patience commonly called, or, the great Dock.  

Of the herb Patience or Monks Rheubarb.  SInce there are many kinds of Sorrel, or Dock, two of them specially are fit to be eaten, that which is commonly called Sorrel, that in Salads whets the appetite and takes off loathing, and that which from its greatness is called Horse-dock. It is a Pot-hearb with a great top with long broad leaves, and the stalk when it is ripe is red, and the root is yellow: I find this herb to be of such faculty that if you boil any flesh or meat with it, be they never so old they will be tender and fit to eat; For being it is of a slippery moist nature, it will soften and temper the hardest Oxe-flesh, or old Hens. Wherefore the Ancients used it often, because it will make meats easy of digestion, and it loosneth the belly. Orage is of the same faculty with it, which from the prickly seed is called Spinach, and is like to Lampsana Dioscorides speaks of, which I think Martial meant, when he said,  Use Lettuce and the Mallows soft. 
And Horace,  

Epod. L. odd. 3.  Fat Olives pulled from the boughs of'th Tree;  
Or sour Docks that Meadows love,  
Or Mallows that with costive bodies best agree.   

CHAP. XLIV.  
Of the operation of Man's spittle.  

The force and effects of fasting spittle.  DIvers experiments show what power and quality there is in Man's fasting spittle, when he hath neither eat nor drunk before the use of it; For it cures all tetters, itch, scabs, bushes, and creeping sores. And if venomous little beasts have fastened on any part of the body, as hornets, beetles, toads, spiders, and such like, that by their venom cause tumors and great pains and inflammations, do but rub the places with fasting spittle and all those effects will be gone and discussed, moreover it kills Scorpions and other venomous creatures, or at least hurts them exceedingly. For it hath in it a venomous quality, and secret poison, that it contracts from the foulness of the teeth in part, and partly from vicious humours. For to the mouth and Jaws fumes rise from these and infect the spittle with a contrary quality. Whence it is that sometimes we perceive a salt, sour, sweet, 
Sweat and spittle have their forces from the humours.  or sharp taste in our spittle, as there is in sweat also. Hence it is that when men are fasting their breath stinks exceedingly, and the unsavouriness of the breath offends all near us that talk with us. For some foggy ill smells evaporate and boil forth of the body, as out of some muddy lake, and these being of a venomous nature infect the fountains of spittle. And this moisture that swims in the mouth and moisteneth the tongue, and waters our meat, is nothing else, 
What spittle is.  than a phlegmatic excrement, that ariseth from the stomach, from the nutrimental juice received in and flees to the brain, and so is sent down to the tongue and Jaws.  
Hence it is that those whose stomaches abound with phlegm, are always full of spittle in their mouths, and is overwet with immoderate moisture: but such as are hot about the entrails and dry with a feavorous heat, their tongues are not wet at all, 
Who have a dry or moist mouth.  but crack as the earth doth, when it is overdried and parched by the heat of the Sun.  
Since therefore the qualities and effects of Spittle come from the humours (for out of them is it drawn by the faculty of nature as fire draws distilled water from herbs) the reason may be easily understood, 
A simile from distilled herbs.  why spittle should do such strange things, and destroy some creatures. And if the spittle of a sound man be effectual for many uses, that it will not only destroy many creatures, but kills Quicksilver also, and fixeth it; what shall we think of such that are sick of the Leprosy, the Pox, and many other contagious diseases?  
I know many that have catcht the small Pox and measils by only putting their mouths to the cups whereon the spittle of those that were infected did stick, by reason of the clamminess of it, and venomous mud that fasteneth to the teeth; so that for the same cause the bitings of all creatures are dangerous, by reason of the contagiousness of their spittle, except the nerves and muscles be not hurt by it.   

CHAP. XLV.  
Of the use of Milk, Beesting, Cream. The dutch call the first Be'st, the latter Room: also what will keep these from cloddering in the Stomach.  

Milk Who it is good for.  THe use of Milk is not alike wholesome for all people: for those that have cold Stomaches, it grows sour in them, and fills the body with wind; and those that are very hot of temper, in them it burns, and sends forth stinking vapours, and offends the Head. And since the nature of Milk is so, that it will thicken and be condensed by heat, 
Milk is thickened by heat, and melts by cold.  and melted by cold: it follows that it is soon clottered in a hot Stomach, and nothing will hinder this more than Honey, and Sugar, adding a little Salt to it. But since I have known many strangled by clottered Milk coagulated in their Stomaches, their breath being stopped when they began to vomit, I think some wanton young men, and lascivious suitors do very ill; who at their afternoon meetings, use to stuff themselves with Cream and Biesting, and other Milk-meats, and drink Wine abundantly with them, to the great detriment of their health. For Wine makes Milk curdle, 
Wine and milk mingled are naught.  and become like to Cheese; wherewith the Stomach being offended, and is not able to concoct it, all turns to corruption, and these are the foundations and seminaries of great diseases. 
Milk corrupts Fish.  So fish and Milk, and all sour things mingled with Milk, and drenched with Wine, cause Scabs and the Leprosy. For all things crammed in thus promiscuously, corrupt, and are made subject to putrefaction. Those gluttons, that when a Cow hath new Calved love Beesting, 
Beesting.  shall find nothing more hurtful to man, so that Children, that within three days after they are born, do suck their Mother's Milk, are very ill by it, and only escape Death. For it coagulates and clotters in their bodies, and stops the Channels of the blood, and the Veins, so that nutriments cannot pass fitly and without hurt. But these things dissolve Milk and Clottered blood also; Cummin-seed, Oyxmel and Vinegar of Squils', Angelica, Master-wort.   

CHAP. XLVI.  
Why Gouty people are Lascivious and Prone to venery, and as many as lie on their backs, and on hard beds.  

Gouty people are very lascivious.  SUch as have the Joynt-Gout are most commonly Lascivious, and lust exceedingly, partly because they have been used to it by long custom, by the immoderate use whereof they came to have that disease: partly because their Nerves are grown stiff, and stretched out by it, and by lying often on their backs, the humours flow to the generative parts. They also that ride much, or lie along on Ship-boards, and lie hard on their backs, are very Prone and given much to Venery. For the Nerves destinated for man's generation that run to the genital parts grow hot: so that by the agitation and influence of humours, the loins are provoked; and there is erection made thereby. By the same reason, if any man hurt or bruise his great Toe of his foot, immediately from this effect the groin and cod swell, that is, that wrinkled cover of the Testicles is in pain by it, arising from consent; and by reason of the interweaving of Nervs and Veins. As if any man puts into a fire that is very hot, a pair of Tongues, or other iron, 
A simile from Smiths.  not only the part put into the fire will be red hot, but also that part which is far from the fire, grows so hot that it cannot be handled: so pain is communicated to the parts that are on the same side, and the sickly affect is conveyed to the neighbouring part. So from the Stomach, Intestins, Matrix, Spleen, Liver, the head is affected; and when the brain is hurt or troubled with any distemper, the mischief is derived from thence to the parts that are under it. And therefore Midwives, though they know not the cause of it, 
The generative parts are signs of good health or sickness.  use to search and see the Testicles of Children, when they are sick, and their privy member, by the observation whereof, they can judge: young men also, may perceive certain signs of recovery of death, of health or sickness. For if the cases of the Testicles be lose and feeble, and the Cod fall down, it is a sign that the natural faculties are fallen, 
The Testicles hanging down or close up, what signs they are.  and the vital Spirits that are the props of Life. But if these secret parts be wrinkled and raised up, and the yard stands stiff, it is a sign all will be well. But that the event may exactly answer the predication, we must mark in what part of the body the disease lieth. For if in diseases of the brain, and such as are above the Diaphragma; and the Septum Transversum, the generative parts hang down and flag, it is healthful, as on the contrary it is an ill sign to have them drawn upward; for the vital faculty dies, and the nerves are contracted to their first original.  

Prediction of the Brain and Liver affected from the Testicles.  I have observed this in many that were of sound mind, and their reason good, that their Testicles and Yard were so run in, that they could not feel it to make water by. But in all diseases that affect the lower parts, it is a good sign to have their Testicles wrinkled, and their yard stiff, for these are signs that those parts revive that are inservient to the natural faculties, and are made fit again to perform their natural actions; for no parts of the body sooner recover, and become lively after a disease, 
The Genitals after a disease first recover.  than those that dame nature hath placed in secret.   

CHAP. XLVII.  
Whether the Smallpox and Measils may be cured with red Wine, or with Milk, that women use to administer, when such Pushes show themselves.  
IN diseases that proceed from the boiling and inflammation of blood, diaphoretiques and discussive remedies should be administered, and such as attenuate the humours, that they may the better be vented through the pores and passages of the body to breathe them forth, and none may doubt of this. Wherefore I wonder how our Matrons, when such bushes break forth, give Claret-Wine to drink, which is commonly of a binding quality and thickneth and restrains the humour. Wherefore I bid them make a decoction of Marigold flowers, 
Marigolds.  Dill, Hyssop, Balm, Savoury, Figs, Aniseed, and Fennel-seed, this loosneth the skin and dispels collection of humours. But I see a reason how it may be safely given without danger, so it be done seasonably, namely when all the force of the humours is brought to the skin, 
Whether Claret-wine cause urine and sweat.  for than it drives them forth by the same reason as things that loosen the belly by pressing it, as Mirobolans, Rhaponticum, or that is called Rheubarb, in all which there is contained a manifest binding quality; wherefore by way of astriction red wine drives forth the smoky vapours, and fumes that stay in the middle passages are forced out thereby at the outward skin. So I find by some that the black Spanish wine, called Tint from its deep die, will loosen the belly; yet it is given in dysenteries to stay the flux of it. It doth it; partly because by reason of its thickness it cannot enter the veins, and partly by its binding and pressing quality wherewith it moisteneth inwardly the Intestines. Likewise red wine because it heats, hath a discussing quality and provokes swear. But I wholly disapprove of giving them milk, for it is very ill for feavourish people, 
Milk subject to corrupt.  and soon corrupts, and is subject to contagion: for I know by experience, that when any one dieth the milk will corrupt and look wan, and all the ill airs fly thither.   

CHAP. XLVIII.  
Wine is spoiled by thunder and lightning, and so is Ale and beer, and how this may be hindered and the force of them restored.  
EVery Master of a Family knows by his own loss, that thunder and lightning will do great hurt in wine and beer Cellars; 
Thunder and lightning spoil drink.  For wine grows sour by thunder, and turns red, and its natural r●ste is spoiled by that fiery penctrating heat. Beer by that horrid noise and violent motion is made sour also and not fit to drink. And though the summer heat be the chief cause that drinks grow sour, yet thunder and lightning do suddenly change them though it be winter, whereas heat doth it by degrees. But if Cellars be underground and vaulted, and arched, the drinks receive the less hurt, and not so much as when they are plain▪ with planks alone. For the distemper of the Air and weather sooner pierceth into the places, and falls upon the vessels of Wine and Beer. Wherefore I use to fence them before the tempests come, 
How Iron drives off thunder from drinks.  by laying on the vessels a bar of Iron with Salt, or Flints: for the Lightning strives with the hardest substance, and therein spends most of its force. For it leaves thin and tender substances untouched, because it finds passage through them and cannot stay there: and hence we see it is that Oaks and Holms, that are very high and hard trees, are most exposed to the injuries of thunder; whereas the Bay-tree that yields to it, and resists it not, is never touched by it. So we see it proved by experience rather than by reason, 
Sea-Calves.  that the skin of a Sea Calf is never touched with thunder, I think it is because it is soft, and very fine, and not very solid; also an Eagle and the skin thereof. Yet this belongs to all men to know for their health, that nutriments spoiled by thunder are naught and dangerous to eat or drink, so that the dogs will not touch them. For there is in thunder a pestilent force that is communicated to those things it falls upon. Whence it is that such as are burnt by thunder, stink exceedingly and filthily, 
Blasted-Corn.  as we may perceive in rubbing the blasted ears of corn that the lightning hath fallen upon, they will smell like Brimstone. And now having showed what these natural tempests can do, and what mischiefs they can bring unto us: it remains to show how things spoiled by lightning may be restored to their former goodness. This you shall not easily do, unless you pour out the liquor into some other vessel, which must first be made clean, and then seasoned with the decoction of the leaves of Savoury, wild-Time, Bays, Walnuts, myrtils, both wild and of the Garden, which the Brabanders call Gagel; Fennel, Juniper-berries, Clary; and when the vessel is dried, set it up, then when you have occasion to use it, it will have a very gallant colour, smell, and taste. Also Beer when it degenerates from its native goodness or grows dead, is restored with sweet scented Physical drugs, 
How to restore drinks corrupted.  and recovers its savoury taste; namely by the roots of Orris, Ginger, Nutmegs, Cloves, Bay-berries, and with the dry leaves of it, with sweet Calamus, Origanum, Betes. For as the Coleworts corrupt the nature of wine, so Beets restore, it, 
Coleworts corrupt wine, Beets restore it.  because they have a nitrous faculty, whereby they hinder that wine cannot thicken and grow clammy as honey, which Rocket-seed will do also, but not without great hurt to ones health: for it hurts the nerves by its caustick burning quality, and causeth the joint pains, as some rosiny wines, and such as are seasoned with strange Ingredients. For our Vintner's use to smoke their Cask with Brimstone, and they pour in Sea-water boiled with Honey, 
With what things Wines use to be seasoned.  some mingle Cow's Milk with it, others strew Quicklime, Sand, Powdered Stones that are brought into these parts from Bentimary, with some handfuls of Salt added to it, or six or seven Eggs; and thus they use to correct all the faults of the wine and to restore the taste and colour as they were at first. And though some of these are not very hurtful; yet artificial wines are always worse than natural wines, and are not so wholesome.   

CHAP. XLIX.  
Predictions of Tempests by the touch of Sea-water, and what Winter Thunders fore-shew.  
I Oft observed as I passed in a Ship to the farther Shores; by putting my hand into the Salt-water, that the Sea-water was lukewarm, which shows three days beforehand that a Tempest is coming, with strong winds and storms. For when in the deep Sea that is far from us, whence the flood comes to us, there hath been a tempest, the Sea-water shaken and tossed grows hot, as our hands do clapped together, and so the tempests come rolling along unto us, and the waves rise to a mighty height.  
So when the Spring comes, Southern tempests bring forth herbs and grass, by the motion and agitation of the Air that causeth heat. Likewise if in Winter it Thunders and Lightens, and the Air be hot with frequent coruscations, it shows that a tempest will follow, and Whirlwinds will arise and cause great floods in the Ocean. Winter Thunders foreshow Tempests. 
〈◊〉 Thun●●●●●●●shew ●●●●sts.   
For when that distemper of the Air is tossed besides the season, and contrary to nature's order, there must needs be some violent cause that moves those tempests; for I never observed any such thing but the next day grievous tempests arose and inundations in many places. For thunder and lightning are ordinary in Summer, as also burning Fevers, which if they come in Winter, it must proceed from some vehement cause, which the contrariety of the season could not hinder. To which purpose is that of Hypocrates. Those are not so dangerously sick that fall sick of a disease that is suitable to their nature, 
L. ●.  age, custom, or to the season of the year, as those are that are sick without any of these circumstances.   

CHAP. L.  
Children are delighted with beautiful things, and cannot away with the sight of old wrinkled women, and therefore they are not to be put to lie with old women in their beds, and much less to lie at their feet in the bed.  
THere is no mortal wight, that is not alured with beautiful and pleasant things; but above all others, children and young people, who being lively and waggish, 
All men love pleasant things.  do greedily look on fire-torches, lights, squibs, and all flaming things; and catch at all alluring speeches that cheer the mind, and make the spirits more active. Wherefore froward children are never better made quiet, than with songs, or when delightful spectacles are presented unto their eyes, which their fiery vigour, and aereal, and clear substance effects, whereupon they fear the dark, and cannot away with deformed and horrid spectacles. 
Children cannot endure old Women.  So when some wrinkled or warty old wife carrieth a young child in her arms, and fosters it in her bosom, at the very sight of her the child will cry and fly back, and if any women that are more beautiful and well adorned stand by, the child will lean toward one of them, and reach out its arms unto her. Wherefore they do unadvisedly that hire crabbed and testy nurses to tend their children, or put them forth to old women to bring up, who will chew the meat and put it into the child's mouth. 
The breath of old women ill for children.  For when they commonly have an ill-sented and corrupt stinking breath, all this ill savour that comes from them the children partake of; and thence they are of a wan dark colour and Weasel colour, and contract many ill things from them, especially if they lie on the lower side of the bed with them, or at their feet.   

CAAP. LI.  
How it comes to pass that children, women with child, Priests, and such as lead a solitary and sedentary life, are of all people first infected with popular diseases, and with the Plague.  
I Find by experience that when popular and contagious diseases spread abroad, 
Who first fall sick of contagious diseases.  such as are wont to wander here and there in Summer and Autumn, that those are soon sick that are very young, and weak and of moist constitution. As children, young people and females, and such as live idly and sleep much, and so heap up much excrements. For these are soon exposed to danger, and soon take hold of the contagion of diseases. For as a very fine well-polished Lookingglass, 
A simile taken from a glass.  and all clean things are soon clouded and stained with gross vapours, and as fire soon takes hold of light straw and chaff, and dry fuel; for what is solid is longer a burning. So tender bodies, when popular diseases first begin to reign, 
A simile from Soldiers that are unarmed.  like Soldiers unarmed, are soon slain in war; and next of all, women with child cannot easily stand out against it, because they can hardly bear the burden they carry about them, and are ready to faint already: whereupon when any light disease invades them, not so fierce as the Plague, they presently sink under it. But Priests and Monks because they are given to sleep and idleness, and never use exercise or to labour, can very hardly resist these diseases. But Porters and Carriers, and other common people, that are deficient in their diet, and all the course of their life is irregular, and because they live sordidly, they are not freed from these diseases, though many of them whose bodies are hardened by labour are longer before they fall into them. But since children in acute diseases cannot endure the violence of them, yet in more mild diseases they can struggle with them as long as lusty young people can, and can hold out as long in lingering and wasting sicknesses, for Children have in possibility what young men have actually. For there is an imbred force and vigour in this age that must be continued to last many years. Hence St. Augustine saith children have a kind of perfection, 
De civitat, Dei c. 14.  for they are conceived and born with it, yet they have it in possibility, and in their reasonable soul, and not in bigness of their bodies. For all the parts are in the seed, and they grow forth by degrees, and come to their full magnitude and beauty: For in time as they grow up, the force of reason and other gifts of Nature do show themselves. Whence our Country people use to say when they commend young children, and bring them up in hopes, This child hath a man within him.   

CHAP. LII.  
Divers documents of Nature, and a fit conjunction of several matters, which because I purposed to handle them with a convenient brevity; I have bound them up together in one bundle.  
DIstilled water that we draw from green and fresh herbs never corrupts, because all earthly matter is concocted in them, and wasted, and there is in it a kind of aereal substance, whence it comes that it will endure no boiling. For if you set it to the fire to boil, it loseth all its virtue: for it being pure and purged, there is nothing that can be taken from it; and thence it is that it putrefies sooner, and grows mouldy on the top, than fountain water boiled doth. So Ale boiled, or fountain or pond-water, though it be thick and muddy, is of a better taste, and not so sour, as that which is made of rain and clear water. For troubled water being boiled, if there be any corruption in it, it is boiled away and grows better. 
In Corol. Diosc●r.  It is a memorable thing that Hermolaus Barbarus speaks off, that water that hath been corrupted seven times, and purged again, will never corrupt more. Because, as I think, all the earthly substance is taken from it, and voided away, and it is wholly purged of all its dregs that were the cause of its corrupting. So it is observed that that kind of drink the people call spruce Beer, at a certain time of the year will grow sour, and afterwards strangely come to its former vigour: the same happens in that outlandish wine called Bastard, and black Spanish-wine, that stains one's hands and napkins, and makes all linen of a deep red colour, as the Actium Cherries do, which we commonly call Morellen.  
There are two liquours no less delightful than healthful for men's bodies, that is wine within, oil without: 
Wine. Oil.  the use whereof if it be moderate, keeps men in sound health, and makes them green in old age. But as hard Boots and skins that grow stiff, 
A simile from a skin oiled.  and are mouldy, will grow soft being oiled; So men's bodies, chief old men liquoured with wine, are made more gentle, and not so rigid and froward. But oiling and anointing, though they are out of use almost with most Nations, and the custom is lost, yet is it healthful for the bodies of both young and old people, for they will condense bodies that the outward air and winds cannot penetrate into them, or else they serve to loosen them, that they may not be smothered by fumes within. Also the skin anointed with oil resists poison, that if any man set on caustics to eat the skin, 
Oil resists poison.  and first anoint it with oil, he shall lose his labour, for corroding medicaments applied will not stick nor penetrate. Also taken inwardly it dulls the acrimony of poison, and will not let it enter the veins, but casts it forth by vomit. 
Oil poured on any liquor preserves it.  Oil poured on wine or any other liquor, doth preserve it: that it shall neither grow dead nor corrupt, for it drives away the Air and shuts out all vapours that might corrupt it.  
Amber draws unto it, straw and all dry light matter, but if they be anointed with oil it will not touch them, 
Amber.  whereupon it doth drive off Basil from it. So a Loadstone smeered with Garlic will not draw Iron, because there is a fat substance in Garlic, that blunts the virtue of it, that it will not cleave so much to it.  

Cucumbers desire water, but refuse Oil.  Cucumbers and Gourds, being they are full of moisture, and are fed by it, they do so avoid and refuse oil, that being put to it they will fall back, and contract themselves. For all plants sprinkled with oil will corrupt.  

To make a Vine fruitful.  If Vines grow barren, and bring forth nothing but leaves and unprofitable boughs, if you water it with sharp old urine, it will grow fruitful; for being choked with too much moisture, it being thus heated and the superfluous moisture consumed, it will bear fruit abundantly; the same is performed by wine-lees poured to the root of it. But our Countrymen do very ill who make a great pit about the root of the Vine, 
Soot is very hurtful.  and fill it with soot of a Chimney to make it bear fruit; for though soot seems to have a fat substance in it, yet by its hot burning quality it destroys the vine, and makes it whither by its corroding quality.  
The Apothecaries call Clary Centrum Galli, 
Clary.  the seed of it hath an attractive virtue, and draws forth chaff, dust, and other things that fall into people's eyes. For that put into the eyes, is roled about in them every way, and draws the humour to it, and discusseth blindness, and comes out swollen, and covered as it were with a thin membrane. But the plant itself bruised will draw forth thorns and splinters, and will hasten hard and difficult childbearing, when women cannot be delivered in time: put into wine it rejoiceth the mind, and drives away sorrow, and provokes lust; yet taken too much, by its strong sent it makes the head ache. The decoction of Mallows, and marsh Mallows will make chapped rugged hands smooth; 
To make the hands smooth.  but the seeds of fenigreec, and Linseed will do it better by their oily substance. With us men make lees of oil, by bruising the Linseed, and pressing forth the oil, they are made foursquare Cakes, that are fit to make Cattles fat; and if you steep a piece of this in rain-water, and wash your hands with it, it will take away sensibly all scabs of the skin, and make the parts smooth and delicate; also the dregs of Linseed, and Lees of oil will make smooth and comely the flagging breasts and wrinkled forehead, 
To make the forehead and wrinkled breasts smooth and white.  if you add to it a little Gum Arabic, and Tragacanthum, and Mastic, with a little Camphir, that will help also red eyes, and such eye lids as are bleared with dryness, and such as are chapped, and will restore them to their former comeliness.  

Why some do not thirst in Fevers.  It seems a very strange matter to some people, to see some men in hot fevers and their whole bodies almost burnt up with them, which yet are not thirsty at all: but the cause is because the heat diffuseth itself to the external parts, and sticks not in the heart, nor in any principal part: whereby sweat breaking forth, and the heart being ventilated, and that vapourous heat being discussed which did possess the internal bowels, they cease to be thirsty: but contrarily, they whose heat doth not break forth to the outward skin, but lies inward secretly, they are extreme thirsty, though outwardly no signs of heat appear, and these kind of Fevers are the most dangerous of all.  
The white of an Egg beaten, and mingled with quicklime, will sodder broken glasses, 
To sodder.  and will so glue together all earthen ware, that they cannot come asunder, by reason of their clammy and gluttonous substance. For since quicklime mingled with any liquor will harden into a stone, so especially when it is mingled with the white of an Egg that is like snot or birdlime.  

Some plants are contrary to others.  He that is given to gardning, and would fain get profit by it, he must observe what plants agree and what are at enmity one with the other. For one plant will hinder the growth of another, So a vine if it grow near Cabbage, will either decay or die. For the Vine being full of juice, and the colewort greedy of moisture, it draws away all the juice and robs the vine. 
The Bay-tree enemy to the Vine.  Also the Bay-tree and the Ivy are enemies to the Vine, and dry it up by their hot drying qualities; which Lavender also doth to many herbs by its great heat, as also Radish-root that by its acrimony burns up all plants near it; wherefore it's good against drunkenness, 
Radish good against drunkenness.  and takes off the force of wine.  
Garlick set near Roses makes them smell the more sweet, because the acrimony and heat of Garlic draws forth their natural forces and stirs them up; for what is faint with cold, 
Roses grow more sweet near Garlic.  is recreated by heat.  

The nature of the Olive.  The Olive Tree is a remedy for Chich-Peason, for it drives away Caterpillars that eat and spoil them, and that by reason of its strong smell, and therefore worms will not breed in it. But the Olive Tree being bitter, it makes Cabbage and other moist herbs to whither, which also Origanum doth, and Rue, 
The reason of many things is in-explicable.  and Showbread by their hot drying faculty. I know that many things of this kind are done by a secret imbred force, and from the property of the whole substance, so that a man cannot always give a reason or show the cause of such an effect. Yet it delights a lover of Physic, and one that is industrious to seek out natural causes tightly, to find out probable causes: which if he cannot exactly obtain, yet he will not derogate from the truth of things manifest, nor calumniate the effects, but will always admire God in the works of nature made by him.  
There are a multitude of things, whereof we may render a probable reason; As for example, Purslane cures teeth astonished, 
Purslane cures the teeth set on edge.  which disease comes by eating sharp and sour things, because it is a glutinous clammy plant, whereby it assuageth and easeth the teeth that are affected by sour things, and suppleth the nerves that are bound by them, and so repairs the inconvenience by its glewy moisture. But to rub them with Salt will do it by reason of its heat and astriction, or if we do but chew a little green cheese made of sheep's milk. For it dries and makes the astonished teeth firm, and fasteneth those that are lose by reason of a cold moist or sour humour.  
Those that have dull noses, and have lost their smells or impaired them; 
How to restore smelling.  are effectually restored by the seed of Melanthium which Hierom on Esaias translates Gith, by Southernwood and Rue, and as many things as are of a sharp and piercing smell. For these open the passages, and dissolve and discuss the humours and hurtful vapours. But I have found that nothing will sooner do it, even for old people, than to put Mints into their nostrils, 
Mints restore smelling.  whose fragrancy they manifestly perceive, and it serves for all whose sense of smelling is hardened against the most stinking scents, and have wholly lost that faculty of smelling. Radish-roots must be eaten first of all, for so it provokes the appetite to meat, 
Radish.  and less offends the stomach.  
Therefore our Countrymen are to be blamed that eat it when supper or dinner is almost at an end, for they think it will help them the better to concoct their meat; but it is an enemy to the stomach, unless it be eaten before meat with water and Salt, for otherwise it causeth ill vapours, and stinking belchings to rise up. And if you cut a little piece of it, and put it into wine, it will presently contract a filthy stinking smell.  
Tartar oil will presently take off Iron rust, 
Tartar.  and make it shine, and it will also take spots and freckles from the face, and all deformed fowl bushes that are disgraceful to the countenance, by its abstergent quality.  

Camphir hinders liquors from corrupting.  Camphir mingled with rain-water keeps it from corrupting, and preserves it in its perfect sweetness: so also doth Myrrh, and Lignum Aloes called Agallochum.  
So the Cyrenean juice called Benzoin, and Storax Calamites, are very effectual to keep away putrefaction. For they drive off all ill vapours and corrupt Airs; and make the ambient Air that is commonly the cause of corruption, more pure by their sweet and pleasant vapours proceeding from their dry and hot qualities.  

The force of Tithymals.  The Tithymals, that are of seven sorts, do by the caustick and burning quality of their milky juice take off all warts and callous substances, for by the intense heat of it and penetrating force it dries them at the roots, and when this is done they fall as some rough-cast. 
How Warts and Corns are cured.  Likewise Hermodactyls, and Savin, powdered and mingled with Oximel of Squils' or juice of Marigolds, will take away all Corns and callous matter, even upon the secrets, when they are contracted by foul copulation.  
In Summer, that wine in Cask may not soon grow sour, and wax hot, 
That Wine may not corrupt.  but may be cool to drink, place your pots in a vessel filled with cold water: and then put in Saltpetre, and it will so cool the wine that your teeth can hardly endure it. 
Nitre makes liquors cold.  It is the quality of this, which makes such a noise in Guns; for, take this out, and the powder will make no noise, nor will it drive the bullet so far.  
If any man desires to mix water with his wine because it is too strong to drink, 
How wine must be mingled with water.  he must not do that when he eats his meat; but an hour and half before he sits down to eat: for so these liquors will mingle, and not hinder concoction by their repugnant qualities. For as they are commonly mingled they trouble the head and cause belchings and wind. Also sharp wines are not to be mingled with sweet, nor white with red; For nutriments of divers qualities trouble the stomach, because one digests sooner than the other, and goes into the substance of the body. Wherefore I would wish men to drink white wine at dinner, and red at supper. For white wine runs down quickly, and opens the veins and urinary passages. But red wine if it be strong, nourisheth more, and is binding. But if you drink both at the same meal, ever drink white wine first. But because I think we should not wholly neglect the mingling of wine with water, that of Plutarch was ever my delight: I had rather drink wine moderately in its time, 
Plutarch his opinion of mingling wine with water.  than to mingle it with water: for it is spoiled by putting water to it.  
If any one would keep Chestnuts from corrupting, let him mingle Walnuts with them for they will drink up all filthy excrementicious moisture from them, 
How to keep Chest-nuts.  that makes them rotten, and will not let them corrupt. For the nature of the Walnut is drying, and drinks up moisture, wherefore it is good for the Tonsils and all diseases of the throat, for which use there is a confection made called Diacarion, that is made of Walnuts, 
Dianucum.  that stops all defluxions from the head; and because they resist poison, and discuss all contagions of the Air, the composition Diatessaron that is made of four Ingredients, was invented by the Ancients: 
An Antidote against the Plague.  which hath in it two Nuts, as many Figs, twenty leaves of Rue, and some grains of Salt, if any one eat these bruised together fasting, he shall be that day free from venoms and contagious diseases.  

Onions differ from other plants by nature.  Onions contrary to the nature of all other Plants, increase when the Moon decreaseth, and decrease when the Moon increaseth. The reason is because the Moon chokes it with too much moisture. For it being by nature full of juice, as all Bulbate plants are, the Moon increasing, augments the humour of it, but it abates the heat, which is the principal cause that plants increase: For the same cause such as are over fat, are barren, 
Fat women are barren.  and produce no children because they want heat, which makes the seminal excrement fruitful. And this is the cause that Onions, Aloes, Venus' navel, Saffron roots. Squils', Leeks, and many more that are full of natural moisture, if they be hanged up in the larder to the roof of the place, they will sprout forth and grow. For being full of juice, they want nothing but heat to make them shoot out.  

Those that are hungry when a Fever comes.  Fevers that make men hungry use to last long; and therefore I always held it better that the feavourish Patient should be thirsty than hungry. For since their Fever proceeds from yellow choler, good store of drink poured on, and sweat being dried up, those Fevers will abate with ease: but those that are greedy after meat in a Fever, are sick of a melancholic humour, and of a sharp Salt phlegm that kindles the Fever, and the stomach being full of those humours, they will desire meat exceedingly: whence it is that such as are so affected do feed their disease, and give it fuel, whereby they must longer be afflicted by it. 
De plenit.  But there are three kinds of phlegm, sweet, sour, salt, and the first makes one sleepy, the second hungry, the third thirsty. That only makes the disease long that makes a man hungry: wherefore if you would have the disease sooner end, give them little meat at the beginning.  

How to keep wine from souring.  Wines in Summer as we see will grow sour by reason of the heat of the Air. Wherefore they must be set in cold Cellars and places underground, and be well stopped. But if you want that convenience, put into the vessel a pound and half of Lard and Hogs-flesh salted, or as the vessel is great, a greater quantity wrapped in linen; so hanged, that as the Wine is drawn forth you may let it sink still until you come to the bottom, that all the wine be drawn forth: and the wine will neither dead nor sour. For all that would make the wine faulty, goes to the Hog's flesh. But the mouth of the vessel must be very close stopped that no Air may enter, and a bag filled with Salt or sand must be laid on the top of it: so will it neither grow sour nor corrupt. But that wine may grow sour like Vinegar, you may do it with Leek-seeds, or by casting in some tendrels and leaves of the Vine.  

To restore clammy wine.  Corrupt clammy wine is restored with Cow's milk moderately salted: Some attempt to do it with Brimstone, Quicklime, and Alum; but that they may do men no hurt, I could wish they would add Orris root and Juniper-berries to them.  
That wine may please the , and be well liked for taste and smell; put an Orange or Pom-citron, stuck with cloves, into the vessel, that it may touch the wine and swim in it, for it would rot by being wet; it will contract no dead or musty taste, but will have an excellent relish.  

Rue is an Antidote to poison.  Since Hearb-grace is fit for many diseases, and hath many excellent properties; yet this shows the wonderful force of it, because a Weesil by biting Rue beforehand will destroy a Basilisk that is a most venomous serpent: whence we may easily guess what force it hath against venom, and contagious diseases.  
The Physicians in Italy do beg of the Governors that they may have such men as are condemned for wicked actions, 
How the Italians dissect an Anatomy.  to dissect their bodies, that such as are studious in Physic may be exercised in Anatomy. Wherefore that no humours may be dissipated, or their grosser spirits vanish, 
Thefoe reof Opium.  and that all things may appear plainly, they kill such as deserve to die, with Opium, that is the juice of black Poppy, to the quantity of two or three drams given in the strongest wine, when they have drank this potion, they first begin to be merry, and have as it were a Sardinian laughter, than they fall fast asleep and die, for it so suddenly runs into the veins and vital parts, that their bodies that died of Opium being dissected, it is found to stick to the heart. If Wine or Ale, set in the Sun and wind are long before they grow sour, 
That Wine or other drink may soon sour.  Salt pounded and mingled with Pepper and sour leaven will soon do it. But if you would have it done sooner yet; cast a piece of Steel, or a brick made red hot again, and again, into the vessel, or infuse radish roots in it; and they will soon sour. Also Medlars, and Cornels unripe, Mulberries or Blackberries, Sloes, cut in pieces, Actium Cherries, that look black without, 
Morellen Cherries.  and are read within as blood, will make any liquor sour, and exceeding red: also the flower of Meadow Wind-flowre will do as much, and the berries of both Elders, and the most beautiful flower of Clove-gilliflowers. For that field poppy that commonly grows amongst Wheat, 
Wild Poppy is hurtful.  colours drinks of a very red Scarlet colour: but the use of it is hurtful and dangerous so that their error is to be abandoned, that in the Quinsey, or pain of the side, do give either the decoction or infusion, or distilled liquor of it, for it is of an astringent nature, and an opiate, and stupefies, and doth not cause expectoration. Elephantiasis commonly called the Leprosy, is a fowl abominable disease, and such as are infected with it are shut without the City walls. 
To try the Leprosy.  And because sometimes it is hard to know it, the Low-Dutch appoint men to judge and censure it. I try it by their urine, into which I strew the Ashes of  Lead: and if they sink to the bottom of the glass they are not any ways infected in their bodies with this disease. But if they float and stick on the top of the urine, I judge them to be infected. For it shows a grossness of the humours, and that a burned corrupted melancholy is diffused all over their bodies.  

The effects of Quicksilver.  When Goldsmiths will gild cups with gold, they do it with Quicksilver, which being put into the hot fire, will fly away into smoke and offensive vapours. And if you spread a cover over, and receive the fume, that will come again to Quicksilver, and congeal, as the smoke from Coles turns to a gross and thick soot. 
Quicksilver loves Gold.  But how much that mineral body is affected with Gold, I spoke before. Yet this is wonderful that one who is anointed with it for the French-Pox, if he carry a Gold ring in his mouth, 
Gold good for such as have the Pox.  and turn it up and down with his Tongue and Teeth, the Quicksilver that swims in the body from the anointing, will come to the ring, that it will seem to be but Silver, and will not be made like gold again, but by putting it into the fire. Wherefore I advise all those that are anointed with this ointment, that they do this often, 
A strange wonder of Quicksilver.  for great quantity of Quicksilver will stick in their bodies, for it hath been observed when a vein was opened that some drams of it have run forth: and hence it is that such men are always pale and tremble so long as any part of the Quicksilver remains in their bodies. And therefore I wonder at some that will give a scruple weight to women in childbirth to make them to be the sooner delivered, a doubtful and uncertain experiment, as also for children to kill the worms; yet I say that pure Quicksilver is more harmless than the rest, and then that which is killed with spittle or some other liquor. For sublimate that is extracted by the heat of the fire from Vitriol, Alum, Salt, Nitre, Ammoniac, and Arsenic is most pernicious, and next to this is red and yellow precipitate, which some Empirics give to swallow down half a scruple for those that have the pox, but it exulcerates both their Gums and Jaws: but outwardly it is good for rebellious Ulcers. Also Aquafortis that the Goldsmith's part Gold from Silver with, is as bad. Though some of our Matrons are not afraid to make their locks yellow with it; with great hurt to, and sometimes the loss of their hair, for the roots of their hair thus dried whither, and they become bald and ugly, without all hopes of their hair growing again: And if you put this into a rotten tooth it will eat the gums.    

Laevinus Lemnius, a Physician of Zirizee, OF THE Dignity and Excellency of Nature.  
The Third Book.  

CHAP. I.  
How children are forced to endure the reproaches and disgraces of their Parents; and the faults and wicked actions of their Progenitors, are so far imputed unto these, that by reason of them, they lose their reputation or substance, and goods of fortune, or sustain some damages in their bodies or minds.  
THere is an excellent Sermon in Ezechiel, or rather a severe and reprehensive expostulation of God with them who complained that they suffered for their Parents faults, 
Chap. 13.  and that it was unjust that children should be censured by reason of their Parent's wickedness. What is it, saith the Lord, that you turn this Parable into a Proverb, saying every where: The Fathers have eaten sour Grapes, and the children's Teeth are set on edge? As I live saith the Lord, you shall no more use this Proverb, for all souls are mine, as the soul of the Fathers, so of the Children also; the soul that sins, that shall die. Wherefore God taking away this Proverb pronounced that every man should die for his own sin; and that the wickedness of the Progenitors, nor any of their disgraces should be derived to their posterity, unless they go in the same way their Parents did, or follow their vicious footsteps. For whoever, as he speaks at large in this whole Chapter, despising and forsaking God, and imitating and following his forefather's sins, useth the same ungodly practices his Ancestors did, and contaminates and pollutes himself with rapines, usuries, calumnies, adulteries, frauds, deceits, cavillings, idolatries, filthy lusts, and other ungodly ways, and will not obey God's precepts and Commandments, but rejects his wholesome instructions, as he is in the same fault with his progenitors so shall he partake of the same punishment; 
Children do not suffer for their Parents faults.  Wherefore God will not suffer it that the Parent's sins shall be imputed to the children, or that any children shall be punished for their progenitors oftences; unless they do as bad as they did, but every one shall be guilty for his own transgression, so that as St. Cyprian saith, Since the brightness of the Gospel hath subdued the Law, God in his divine Justice doth not judge the Race but the person; 
What guilt came by original sin.  if any man object that original sin was brought upon all mankind by Adam, whereby all men's minds are grown blind for want of divine light, and their will is made contrary unto God's will, that is easily answered.  
For being that he was the common Parent of all mankind, and from him the nature of man being traduced, was thereby vitiated this guilt and corruption and depravation of nature was spread by propagation into all his posterity, as it falls out with them that are born of sickly Parents from faulty humours and corrupt seed, 
An example from a corrupt body.  an hereditary disease will stick to these children so long as they live. Wherefore we are chief subject to that sin but not to sins of another kind, whereof some are proper and peculiar to other humours, and these are called actual sins, or are learned by custom or imitation by keeping company with wicked men, and are not bred and born with us, and part of our nature; yet for the most part these sins sprout, and come forth of the former sin.  

Sometimes the Parents and Children are of divers tempers and conditions.  Wherefore sometime neither the faults, nor yet the virtues of the Parents are translated to the children. For the Father may be an Idolater, a Spendthrift, Lustful, a bawd, a Gamester; yet the son may be a thriving man, and free from all these vices. But as we received this spot from Adam, so we have the same principles of our birth, with great pain and labour in travail, and the same kind of end and death with great fear and trembling. Wherefore as we were begot by him, so were we made of the same earth, and become guilty of the same crime. And no man of so many thousands but had done the like, 
All men ●●e born, and ●ye after the same manner.  if the same occasion had been presented, and he had stood in Adam's room, he would have been baited and alured with the same baits and allurements and promises, and any of us would have fallen into the same snare, and stuck in the same mud, if the same fraud had been used unto us, to entrap our minds with. But as, besides Kings and Princes, the Governors and chief officers of Towns and Cities, 
A simile from such as are oppressed by usury.  which is now a common thing in the Low-Countries, with a desire to help the Commonwealth, do burden it with debt, and bind themselves and Citizens in strong obligations, and for the money received bind themselves and the Cities to yearly payments, and their heirs also, so that if they keep not the days of payments or do not pay as they should, they may be arrested by strangers, and imprisoned, that they cannot freely go forth, or remove but they must pay their penalty, either by laying down money, or putting in good security: even so almost are we bound to the Devil, and like bank-rupts for Adam's transgression are we entangled in most grievous damage, for by his fault we are fallen into the same inexpiable error and wickedness, that no man could possibly get forth of it, or untangle himself, unless our most merciful father having conquered the tyranny of the Devil by his son Jesus Christ, had redeemed us into liberty, blotting out the hand-writing that was against us, 
Colos. 2. How original sin is blotted out.  as St. Paul saith, for he took that away, that the enemy pressed us with, and fastened it unto his Cross, and he spoiled principalities and powers, making a show of them, openly triumphing over them, that he had wholly divested and cast down, and pardoning all our offences, that there is no danger, that what any man hath formerly done amiss should be imputed unto him, so that he henceforth by a firm faith rely on God, and truly repent himself of his former misdoings. 
God's Judgement in misfortunes that come to posterity.  But to proceed in what I began. It falls out sometimes that children are plagued and suffer loss for their Parents faults, when they chance to possess an inheritance purchased by fraud and wickedness, which ofttimes are ruined by a secret Judgement of God, 
When Children suffer for their Parents faults.  and come to nothing, either by fire, or water, or some other sad mischances; So that God will not suffer their innocent children to grow rich by their wicked rapines, and frauds of their parents, or long to enjoy those possessions that were heaped of injuries and injustice.  
Likewise some dye suddenly before their time, when the Parents for the children's cause indulge unto themselves overmuch: and do nothing but gripe and plot for wealth, possessions honours, dignities, and lofty titles: and they make their way unto them by right and wrong, and without any firm trust in God, do all they can to mount to high preferments; whereas God ofttimes soon takes their children from this life, 
Whence comes death before the time.  and will not let them live long, and the empty hopes of the Parents perish. Which is confirmed by that saying of the Wise man: He pleased God and was beloved of him, 
Wisdom 4.  so that living amongst sinners he was translated, yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul, 
It is from God that Parents are deprived of children.  therefore hasted he to take him away from the midst of the wicked. And when men see this, saith he, they understand not the cause of it, nor can they tell why they die so soon, and come so suddenly to an end.  
So sometimes it falls out by the providence of God, that the heir dieth, and all hopes of posterity and the very pillar of the family falls. Also Hoseas professeth that God takes away some men's children for their Parent's wickedness. 
Chap. 7.  For so God threatneth wicked men there. Their glory shall fly away like a Bird, from the birth and from the Womb and from the conception: that is, they shall be barren and unfruitful, 
Barrenness and want of Children from God.  nor shall they beget or conceive any children, and if they get any I will slay them, and take them away from the earth. There are in all ages innumerable examples of this matter: For we see the chief Nobility and Lords in Court not only to want and be deprived of their children, but to run in debt exceedingly. But that David was deprived of the child he had by sheba the wife of Uriah, there was great reason for it in the Judgements of God. 
2 King. 12.  For a grievous revenge from God followed that Tragedy and wickedness committed, God's anger being kindled both against David and the child. For God struck the child with an incurable sickness, that it died on the seventh day, as it useth to be in very acute diseases. For the provident justice of God would have none remain that was so begotten: though David as the Scripture relates, fell down upon the ground, and wept and prayed continually that God would have mercy on the child. This History affords every man a wholesome lesson, that so far as man's frailty will permit, he should keep himself from all dishonesty, 
Adultery to be avoided.  and especially from embracing those that are lawfully married according to God's institution to other men.  

We must not grieve too much for loss of children.  And again if God take away a man's children he ought not to vex, toil, and perplex himself, and destroy or hurt himself with immoderate sorrow: For what a madness is it to afflict a man's self for those things that cannot be restored, or possibly live again? Wherefore David's courage deserves praise, & his great moderation of his passions in so sad a condition. For as soon the child was dead, whereas a little before he was in a very sad case, 
David was not sorrowful for the child's death.  lying in dust and ashes, as the custom of that country is, & could possibly lament no more than he did; he presently shook off all sorrow, and sat down to eat in his Kingly majesty. But as for the other part of the Tragedy which had as lamentable an end as the former: God offended with David's wickedness, denounceth terrible threats against him by Nathan the Prophet, 
Adultery not unpunished. 2 Kings 12.  for that having ravished so chaste a Matron, and killed so faithful a Captain Uriah, he had given occasion to the Enemies of God to blaspheme, and not only to insult over God's people, but to revile and speak hardly of God himself. But to pass to the other part of the Argument: It falls out sometimes that children for the Parent's faults undergo some marks and notes of Infamy and Ignominy, and some disgrace comes unto them thereby. For example, if the Mother commit adultery, 
When children are forced to carry their Parents faults.  if she be a drunken sot, or noted for any notorious crime, part of this disgrace is derived to her children. So if any one be born by incest, or unlawful copulation, or by natural conjunction, but before marriage (whence by custom such children are called natural) the people will commonly scoff at such children, 
What children are natural.  and deride them, as the nature of mortal men is, to be rash, petulant, reproachful, 
Man's reproachfulnesse.  and injurious: but this reproach proceeds commonly from men of depraved manners and affections, since the children are in no fault. For the writers of the Gospel were not ashamed in setting down our Saviour's Genealogy, to reckon up many that were not lawfully begotten in the state of Matrimony; 
Homil. 3. in Math.  which chrysostom thinks was done purposely, and so do many more, that no man might grow proud by the dignity of his progenitors, nor be dejected if he were born of mean Parents, or that were not famous for their virtues, so they themselves endeavour and contend to do what is worthy to be commended: For every man is ennobled by his own worth and not by that nobility he derived from his Predecessors by his birth. 
Let no man be proud of the nobility of his Parents.  And as an idle worthless man is not made glorious by his Parents virtues or glorious country he was born in, so a noble minded man is not to be dishonoured for his Parents faults.  
For race and birth are not our works,  
Nor ours can be said. 
Metamor. L. 13. —  
To which purpose speaks the Satirist. 
Juvenal Satyr. 8.   
If thou be noble as Achilles' stout, 
What is true nobility.   
Born from Thersites base, I had rather,  
Than thou shouldst like Thersites prove a lout,  
And boast that Achilles was thy Father.  
All which shows that true nobility and honour are not to be so much measured by the stock and noble descent men come from, as by their own virtue, integrity of life, and sincerity of manners. And, Lastly that men of good parts are not to be despised, though they be of mean place or Parentage, if they aim and endeavour themselves to perform noble actions. Which is showed in that whole narration of Ezechiel where this matter is fully amplified, and the rash Judgements of men and their inconsiderate and reproachful speeches against God, are strongly convinced and reprehended.   

CHAP. II.  
Wherefore when men grow well after a disease, do their genital parts swell, and they naturally desire copulation: and of this matter here is a safe admonition, and wholesome counselset down.  
WHen people that were sick recover of their diseases, they do not presently grow well and regain the strength they had; but they are restored by good diet and wholesome nutriment; for though the disease be shaken off, and the Feavourish heat extinguished, yet there remain in the body still some prints and impressions, of the health dejected and cast down; so that by reason of feebleness no part almost can well perform its office, when we should use them; 
Venery ill for such as are newly recovered.  only the genital parts ordained for procreation of children recover first and get strength to do their business, and are very prone thereunto and lusty, yet it is very pernicious to use venereous actions in this case. But these are certain and undoubted arguments that health is restored, and that no relics of the disease stay in the body, when the genital parts swell, and stand stiff, though all the other parts are weak and feeble, and can do nothing in conjugal matters, nor can endure ●he labour of it. I think the reason is, because the obstructions of the veins are taken away, and the passages are opened, and the Liver and Reins, 
Why such as recover are prone to venery.  and other parts destinated to distribute the nutriment, do first enjoy the benefit of the nourishment from meats, and therefore are restored before the rest: whence it follows that they grow strong, and are abundantly filled with natural and vital spirits, by the motion and agitation whereof the obscene and secret parts swell, and are frothy and lustful; when the remotest parts, as the feet, arms, shoulders, ankles, hips, thighs, neck, cheeks, are later watered with alimental and vital juice. When therefore the secrets by the office of the Liver, are filled and fatted with exquisite and wholesome nutriment, they first of all recover and get strength, that upon the least lustful thought, the Cod swell, and show what force they have. 
Signs of health in boys.  Also young Boys show some tokens of this, for though those parts be weak in them, and want the faculty of generation, yet the spirits stretch them out and cause erection, and they grow stiff by their lying on their backs, which is a sign they are well and in good health. So though men newly recovered be weak and feeble, and being wasted with the disease, 
Erection of the genitals sign of health.  their body is lean and starved: yet that secret part which Tully calls Mentula, first gives signs of health restored. For in regard of nearness, the nutriments are first carried thither, and because that part● is joined to the principal parts, and produced from one stock of veins, nerves and arteries. 
Venery hurtful for men that are sickly.  If then those that are freed of their disease, and upon growing to be well, fall to venery before it is fit, and the strength of their bodies will allow, the vital spirit and purer juice being exhausted, they are mortally afflicted, and all grows worse and worse with them. For the more sincere and pure part of the nutriment, and the dewy humour wherewith the dry and decayed parts are wet and moistened, is drank up, and cast forth like to Cream, whence it falls out that the forces that began a little to increase fall again, and are cast down. But as for women the reason is otherwise, for they are not so much wearied by copulation as men are, but rather they get strength by it, so that some who are extreme lecherous, sometimes fain themselves sick for this very cause, that they may allure their husbands to embrace them, and to lie with them. 
Lascivious women.  Hence the Low-Dutch have a Proverb, The Wife that is sick would always have something. Whereby they mean that when their wives are sick, it is not always for sweet wines and delicate meats, but for something else, that men can better please them with, then by presenting them with the greatest presents you can give them: Whence Solomon compares their yawning, and wide open doors, to the Jaws of hell and the grave, that are never satisfied. 
Proverb. 30.  Wherefore if they that are married will take good counsel, when they recover of a disease and begin to be well, let them not presently fall to lying with their wives, to be milked by them, but let them moderate their affecti●●s, and put reigns on their pleasures that are exorbitant, for they have then nothing to spare; as young tender trees, that must not be lopped nor have their branches cut off from them. 
An example from young Trees.  For if the disease thus chance to revive, and a man fall into a relapse: they either die suddenly, or very hardly recover.  
And if lusty and stout men when they first marry can hardly hold out, when they too frequently use venereous actions, and, to speak in Tullyes' language, enter their wives too often, how much more must weak and sickly men be dejected and cast down? 
Immoderate venery spoils beauty.  And such as are uxorious will make this appear, by their Weesilcolour, for being too much given to venery they look yellow, burnt, or like Box, or bloodless, Lead-coloured, their limbs and joints are feeble and weak, whereas others that use this action moderately, all fuliginous vapours are discussed by it, and they appear fresh in their countenances, and lively, and their faces so comely red as if they were painted.  
There is indeed in every part an imbred force and virtue, as sight to the eyes, 
Eath part hath its imbred faculty.  hearing to the ears, smelling to the Nose, to the Tongue taste and savour, which is of all the senses the most voluptuous: the bladder and its muscles serve to make water, and the Intestins to void other excrements: the genitals to procreate children, and for copulation; so other parts have other offices they are designed for, and in all of these there must be temperance, and moderation used.  
For the eyes with continual poring are toiled and grow dim. The Ears with too great noise grow deaf, 
What is to much is always naught.  as we see that Smiths are thick of hearing. The Taste is abolished with immoderate eating or drinking, 
Why Smiths are half deaf.  and all things become unsavoury and unpleasant, so that the stomach loathes and refuseth the meat. The Nostrils that have a smelling faculty, when they are full of snot, cannot swell the most fragrant scents. 
All parts have their distinct offices.  Also the generative parts, that all the parts do service to, and if by chance they fail or be exhausted, other parts will assist them in their courses (for from the whole body, humours and spirits flow thither, and are derived unto them,) and if they be tired with immoderate and profuse lust, not so much they, as the whole body decays and suffers.  
Wherefore in preserving the forces of nature, and corroborating the state of the body, all things must be used temperately and with moderation, that every man may seasonably and maturely grow old without trouble; for lustful youth will when old age comes, leave a froward and peevish mind, and a decayed and feeble body.   

CHAP. III.  
Of the effect of the Air, and gentle blasts, and of the names of the winds, with their forces and natures to cause diseases, and to stir the humours, which being agitated sometimes move the mind and molest it.  
THere are two external accidental things, that are no less hurtful than they are healthful to our bodies. Which do support our health, and sometimes make us sick: 
The Air and winds sometimes make us well, and sometimes sick.  namely nourishments, and the Air that surrounds us, by the agitation and motion whereof, there ariseth wind and blasts, to which our bodies are exposed every moment, and thereby suffer manifest changes. But winds and windy vapours breed in our bodies, 
Whence come winds in the body.  partly by reason of the external beating of the Air, and partly from meats and drinks that being taken in, cause winds, and stretch the belly: as are Beans, Peason, raw herbs, Rapes, Radishes, fruits of Trees, sweet wine, new beer and Ale; and Winds rising from these trouble the stomach, and are offensive to the Intestines, and the hypochondres and Middriff. These, 
To drink greedily fills the body with winds.  as also those blasts that use to enter when we feed greedily, or drink in haste abundantly either come forth by belching or by breaking wind backwards. But if they stay over long in the body, or fasten upon any part, they cause pains, and must be excluded by applying hot remedies outwardly, and inwardly by such things as dispel winds: as Cummin, 
What things expel winds.  Bay-berries, Aniseed, Fennel-seed, Carway-seed; strong Wines, as Malmsey and Candey Wine.  
For these will force and make the winds to roar, 
Aeneid.   
And to fly out where they can find a door.  
But since outward winds are commonly offensive to us, and by their penetrating force do us much hurt, I shall chief speak of them here. For they sometimes get secretly into our bodies, and sometimes openly, and by violence they rush in, and do great hurt to men, herds of cattle, Corn, herbs, Trees. 
The original of winds.  The wind proceeds from the Air and small blasts moved and tossed, whence it is, that sometimes it is gentle, easy and pleasant; sometimes strong, violent and vehement, as the Air is calm or moved. 
What the wind is.  Wherefore the wind is nothing else, than an effusion and flowing form of the forces of the Air troubled, which receives strength and nutriment from the exhalations and vapours of the earth: Or as Vitruvius saith, The wind is the flowing sourge of the Air, moved by uncertain and unstable motion. 
John 3. A place of the Gospel explained.  Which when our Saviour speaks of, he saith, The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. For taking a similitude from the outward blasts, he instructs Nicodemus by what force and what secret operation the spirit of God affects the minds of men. For as the aereal blast is not quiet nor obedient to any man's command, but is restless and unquiet, and is carried by its own violence, and driven here and there: so that being diffused all over, it shows itself by the effect and noise of it, and not by sight; sometimes wholesome for the earth, 
God's spirit compared with the winds.  and sometimes hurtful: so the Spirit of God by a secret and unspeakable blast beats upon the minds of men, drives, forces, inflames, stirs up, transforms, and makes spiritual of carnal men. But as the mind of man subsists and is supported by the spirit of God; so this animal living body of ours is no less refreshed with the whole some outward Air, than with meat and drink. For the use of Air and breath that we draw into our bodies is as needful for us as our nourishments, for without them man's nature can subsist a while, 
Hunger when hurtful.  for some have pined away seven or nine days for hunger, but without the outward Air, and gentle blasts, no man can subsist one moment but he would be strangled. Now the purer and the less contagious the Air is, 
Ill Air worse than ill dies.  the more wholesome it is for the body. For if the Air be pestilent and contagious, it is more hurtful than venomous and faulty meats, for such meats may be vomited up again or digested by the heat of the stomach: but pestilent and contagious Air, cannot be easily conquered or altered, when it is once taken into the body; for it presently infects the heart and vital spirits: Wherefore this common Air that serves us to live in, and by help whereof we draw out and put in our breath, must be carefully regarded. And no less respect must be had in preservation of our health, unto the winds that proceed and are diffused from the Air, and that not only in regard to an open and free Air, that we are exposed unto, but also in building of our Houses, 
Observation in making our doors.  Galleries, Porches, Windows, Doors, and all prospects, by which the Winds without may enter into our Chambers and Dining-rooms, that we may be refreshed with wholesome blasts, and great and unwholesome winds may not offend us. 
Hypocrates counsel in the Plague.  Which Hypocrates carefully observed in the Plague-time that wasted almost all Asia and Greece, and thereby he freed many thousands of them from it. Also Marcus Varro when he was at Corcyra, 
Varro's Counsel in the Plague-time.  and the sick people generally lay to sleep in all sorts of houses, he caused them to stop up their Windows that looked toward the South, and to make new ones looking to the North and to change their doors, and by that means he secured his company and family. So in the Low-Countries near the Sea, because many Cities, and Towns are exposed to the South and South-west, Men are sick the greatest part of the year, and subject to phlegmatic defluxions. To this belongs that of Victruvius. In the Island of Lesbos there is a Town called Mytilene, 
L. 1. chap. 5.  built most sumptuously and bravely, but not prudently situated, in which City when the South wind blows, the men fall sick; for that wind causeth corruption when the Northwest that is neighbour to the South-west blows from the Western solstice, men are subject to Coughs, but when the Northwind blows they are well again. Whereby it appears plainly that the unstable moving of the winds bring sicknesses to men's bodies, and makes them have their health worse: which if we could avoid and shut out, every man would less fall into diseases; or if by any cause a man do fall sick, if you bar out ill winds he will recover the sooner. 
Cardinal Winds are sour.  The Ancients because there are four quarters of the world divided the winds into as many, and Ovid elegantly described them. 
Metam, L. 1.   
The East wind went where first the morning Sun  
Doth shine, the West where the Sun sets, the North  
Invaded Scythia, when they begun,  
The Cloudy South from Southern parts came forth.  
Others that thought to do it more exactly number twelve winds. But in our days the Art of Navigation, by reason of the vast and spacious circumference of the Ocean, and the long voyages in the Mediterranean Sea, hath found out thirty two winds, 
The Mariners Compass shows 32. winds.  and the Pilot and Steerman do continually behold them in Mariners Compass, and in the darkest and most tempestuous night they steer their course by it, and come to their desired Haven. And this compass is no new invention, for Plautus makes mention of it.  
But do you think that it is lost? 
Trinum. act. 4. scen. 3.   
Take the compass—  
But Politic men that are not used to the Sea, do not so much regard the number of the winds as the nature of them. 
Of the Air and places.  For every man that would take care of his health, by Hypocrates rule must observe the four quarters of the year; and also cold and hot winds that we are exposed to. 
The Air and winds change our bodies.  For the concourse of winds and Air have great force to preserve health, and drive away diseases. For not so much the bodies as the minds of men are changed by reason of the Air and winds. 
The mind troubled by distemper of the Air.  So that men in health are otherwise affected when the Air is tempestuous and troubled, and otherwise when the weather is calm and the sky clear, otherwise when the West-wind blows, otherwise when the South or South-west, that not only men's bodies are more active, but their minds are more ready and more tractable, all sullenness and frowardness being cast off, when the Air is pleasant, and the calm gentle winds blow as in the Spring of the year. But that all things may be done by rule, I shall set down the conditions, effects, forces, and Names of all the winds that are known both to learned and ignorant men. Whereby every man may decline what seems to be hurtful, and may safely expose himself to such winds that seem to be healthful and harmless. The East-wind, the High-dutch call it Oost, 
The effect of the East wind that comes from the East.  the Italians Levant, is most commonly wholesome, and drives away sorrow of mind, but it is cold in the morning before the Sun rise, at noon when the Sun is Southward it is moderately warm, we call it Lukewarm, when our bodies are not troubled with overgreat heat, but saint with a mean heat, that makes them to nauseat, 
L. 1.  Cor. Celsus, and Ovid call it neither hot nor cold,  The cold North, the Lukewarm South. 
But at Midsummer, when the Sun is hot, the Eastern wind causeth heat, and kindles yellow choler, and from the inflammation thereof burning Fevers spring up: But in the winter it is somewhat milder, and not so sharp and cold as the Northwind. The East-wind called Eurus is kind to the true East-wind, 
The place of the East wind and effects.  and declines a little on the left hand towards the South, it is called Eurus from Aura, because when the Sun first riseth, it causeth gentle blasts, they commonly call it East Southeast; 
East Southeast causeth the Plague sometimes.  for it is in that point of the world, next to the East. In Summer it is very hot, and causeth burning Fevers: And I have oft observed it in the Low-Countries, that when any popular disease spreads, as it doth when that wind blows, it causeth Carbuncles and contagious swell to rise in the groin, and under the Armpits, and the Measils and small Pox that boil forth to the outmost skin. For this wind partaking of a warm beat, namely some moisture being mingled with it, it affords some cause of corruption, and inflammation to the blood. But in Winter it causeth extreme cold weather, 
East Southeast is most cold in Winter.  that is commonly attended with snow, and bitter frosts, so that such as go forth when this wind blows, can hardly defend their noses, faces, eyes, cheeks, from the piercing and deadly cold of it: and the same force is ascribed by some to North-East wind, 
The nature of the North-East wind.  that is a very fierce blast, and differs something from the East Southeast. The Southeast wind is next the South, which in Summer for the most part is calm, though sometime it not only troubles the Air with clouds, but the minds of men also. For this wind being turbulent makes the mind melancholy; but it lasts not long, for it is no sharp bitter wind to stir the humours as some winds are. But as the waves of the sea by the violence of the winds, 
A simile from the waves of the Sea tossed with the winds.  swell and are lifted up, so in man's body the humours are moved and rage, by the same force, the vapours and sums whereof carried upwards, trouble the mind and make it peevish, froward, angry, hard, and untractable, 
The winds distemper man's mind also.  that whilst that distemper of the affections last, you shall hardly obtain any petition from those men, especially from women, or covetous old men: who as they are jealous, and suspicious, they think that men craftily come to delude them, 
Opportunity to be taken.  and therefore they will repel them with great incivility and give them ill language, unless they come very seasonably and in good time that is the chiefest of all things. For those, that take opportunity by the forelock,  
Do prove their passage, 
Virgil Aeneid. L. 4.  and consider when  
It's time to speak, and hold their peace again.  
Since therefore there are many things that are apt to change man's condition, especially the concourse of the winds and unstable motions of the Air can do it, by whose violence not only our bodies but our animal spirits suffer wrong, and the mind itself is somewhat distempered that as the Air and winds vary, so is it calm or troubled; though the diet and Intemperance in meats and drinks is of great concernment, to constitute the habit of the body, and to foster our affections. 
The South Wind is unstable.  The South wind amongst them all is most hurtful and offensive to man's health, being by nature and operation hot and moist. For when that wind blows, the rain wets the earth abundantly, 
What diseases the South wind causeth.  whence it is that our bodies and humours are soon corrupted, and Catarrhs and defluxions fall upon our throats, vocal artery, and Lungs. Whence arise Poses, hoarseness, Coughs, Epilepsies, Vertigoes, Lethargies, Apoplexies, Blear-eyes, deafness, noise in the Ears, and many more diseases, that scatter every where when the Southwind blows. I have observed oft that when the Southwind blew long, 
The South wind causeth abortion.  great bellied women did miscarry, and by an immoderate flux arising, to have been in danger of their lives. For when the parts of the body that serve to carry the burden, begin to flag, namely the ligaments Nerves, Muscles, Membranes, Flaps, Cauls, and the Matrix from too great moisture, gins to grow slippery and to be dilated by degrees; it cannot be that nature should carry the burden to the full time, especially when after a dry time moist weather falls in, which as it is not hurtful for dry and choleric people, 
The South wind not ill for choleric people.  so is it extreme ill for women and children and phlegmatic constitutions, and such as dwell in boggy and fenny lands. 
The South wind naught for phlegmatic people.  Hence Infants and children are troubled with an implacable cough, the Low-dutch call it Kindthoest that comes forth with a kind of Hiccop, and will give them no time so much as to take their breath. For when they cough continually and painfully, and never stop at all: 
A cough ill from liquid humour.  yet all their straining is in vain, nor do they prevail a whit, so that their breath is stopped, and they are ready to be strangled, and all their Pipes of breathing being shut, 
A cough that strangleth children.  their breath that goes and comes will come forth behind and break out, not without great danger of their lives, if you do not hold their buttocks close pressed together with both your knees; that so the breath that strives to come out behind the wrong way, may be forced to return back, and come forth at the wind pipes as it should. This kind of cough comes by a thin fluxible humour that doth not clot, and grow together but falls into the receptacles of the Lungs; so that the faculty and power of nature cannot cast up so moist an excrement that is not compacted together. 
A simile from a moist running matter.  For as a drop of water or any other liquor poured on a table doth not cleave together, but runs all abroad, so that you cannot take it up with the tops of your fingers; so the humours falling from the head upon the throat, the vocal artery and Lungs, and fibres, cannot be taken away, though nature by a continual cough strives to drive it forth, yet all in vain, and yet it is so thin that it cannot be touched but it will slip away; also gross phlegm that sticks to the Lungs like Bird-lime, troubles men as much as thin matter doth, but it doth not endanger to strangle us. Wherefore it is the South winds that are the cause of these diseases, and inconveniencies in our health, and are the seminary of many more infirmities. For the humours being melted and flowing up and down, 
The South wind causeth the joynt-Gout to move.  the Gout and joint aches are stirred up, whereby all the parts of our bodies being afflicted, they become unapt to perform their duties. But as for the internal forces and offices of the mind, the mind when the South wind blows, 
The South wind hurts the mind.  is feeble, stupid, dull, dejected, and cast down, and sleepy, that she goes drowsily about all her business. And this force puts forth itself in inanimate and dead things. For we see that when the South wind blows, all things in the house are moist and flagging, Linen Clothes, Sheets, cover-lids, blankets, Paper, skins, pictures Geographical, 
The South wind over-clouds all, and the North clears all up.  and the rest of the household stuff. Also Lakes and Moorish places, Rivers, Ponds, Seas, are muddy and troubled, and dark: But when the Northwinds blow, all things are clear, lightsome, pure, and cleansed, that you may see the bottom and all things that are on the ground under water. The like happens in our blood and humours, the dregs whereof swim up when the South wind blows, and darken the mind: but when the East wind or West blow they hid themselves again, and sink down, and so it is when other pleasing winds do blow, hence it is that men's minds are very cheerful, 
Clear Air rejoiceth the mind.  and ready, when the Sun shines fair: but there is a great contraction, sadness, and dejection of the mind, when the Air is cloudy and the winds boisterous. For the same reason, when it gins to be rainy weather, and when the South, or South-west wind blows, Sinks, Lakes, Ponds, 
When the South wind blows the Lakes stink.  Jakes, Privies, Common-shores, and other places appointed to cleanse away filth, do send forth stinking vapours, and make our meats naught, that they will not keep so long.  
Collateral and middle winds, which decline somewhat from the South, and bend somewhat toward the West in winter, have the same force that the South and South-West winds have, 
South South-West winds nature.  to which is referred South South-West. For from that part of heaven there rusheth forth a turbulent cloudy wind, not less hurtful to the body than to the mind. For violent blasts have such force, that they move the humours within the body, like to the Pump in ships: and the mind being stirred with the vapours and fumes thereof, is distempered, falls into passions, grows angry, tumultuous, unquiet, and rageth, and overflows like to the Ocean; and evil spirits and Devils do sometimes join with the tempests, and administer fuel, 
Evil spirits are ready to do mischief. Weak minds soon offended by the Air.  secretly thrusting themselves into the mind of man, and do vex and tear and torment it. It is common in the Low-Countries for many whose minds are troubled, and their senses diminished, or their animal spirits tainted with any vicious quality, three days before any tempests or winds appear, to grow tumultuous, and to run up and down all villages, public places, common streets, and corners, and byways, sometimes very silent, and sometimes with great noise and howl, that the common people will say, there is a tempest in the Air not far off, and as it usually falls out, some great commotions and toss of the Air, and Tempests are hard by. But again, when the Air is calm and clear, and free from violent winds; these people will be courteous to all, pleasing, gentle, astable, merry, jesting; yet so as they will not leave off to express some ridiculous customs, whereby you may easily guess what habit of body they are of, and what is the constitution of their minds.  

The nature of the South-West wind.  But for winds that belong to the South-point, and blow from the West in winter, no wind is more vehement that the South-West wind, or more causing rain; for in summer it produceth Thunder and Lightning, and raiseth cruel tempests, that it will throw down Towers, beat down corn, and drive ships upon rocks and fords, that they suffer Shipwreck, but in Summer it lasts not so long as it doth in Winter: for as it riseth suddenly and is furious, so it presently ends and grows quiet, but the force of this wind is augmented by that Wind Horace calls japiga, 
West South-West wind.  West South-West, and it makes all more sharp and bitter: and this holds its station constantly for a great part of the year; and driving out other winds, when Winter comes on, it blows constantly, to the great discommodity of Seamen. But in the midst of Summer, it is more, and not so boisterous. But the wind that proceeds from the equinoctial setting, namely the West wind, 
West winds nature.  which the Italians call Ponente, when the spring comes on, and the first Swallow appears, is very gentle and calm, pleasant, and delightsome, that fosters and recreates all things: for being made warm by the Sun's moderate heat, it draws forth plants and flowers, and makes all things revive, and renews them, so that it brings forth blood and humours, that lay close in the winter; and discussing sorrow, and all clouds of the mind, it cheers it with joy and alacrity. But when Autumn ends, and the course of the year inclines to Winter, Western winds do rage fiercely and shake the Earch and the Sea with great tempests; and they are no less hurtful and pernicious in causing cold phlegmatic diseases, than the Southern winds are. 
North-West winds and others near to it, what is their nature.  But winds near the West and North are reckoned to be three, West North-West, North-West that blows from the Western solstice, North North-West; and all these are violent winds, that fiercely shake the Sea-waves, and breaking down rocks and shores, drive the Seas far into the Land. Two parts of the year especially do these winds domineer, at the end of Autumn, and the beginning of the Spring, chief in March, in which times they cast down, Hail, Clouds, Storms, Thunder, and Lightnings from above, so that at one moment of time, or very little difference between, those three winds will join together in one, and rushing forth will do great mischiefs to man and beast and corn. There come forth of these and many more, sudden hasty winds, that in so great distemper of the Air, cast forth site-balls, and burning Torches, a● Prester Ecnephias; 
Acts 27.  and that whirlwind that was so dangerous to Saint Paul the Apostle. In former Ages, these were taken notice of by others, but chief by Virgil, who set them down in verse; all which at several times of the year, happen to us with great mischief, and detriment to Corn.  
What should I speak of Autumn's storms and lights; 
Georg. L. 2.   
And when the days grow short, and heat abates,  
Or men should mark when rainy spring delights,  
In harvest I have seen the deadly hates  
Of Winds that fought, and made stormy weather,  
Whilst the Reaper bound his sheaves together,  
Rending the Corn byth' roots out of the ground:  
Whirlwinds and rain men's works and Corn confound.  
Also they cause many diseases to men's bodies, and shake them no less than they do stubble. For in Spring and Autumn, especially in the Month of March, they heap upon the joints, nerves, muscles, membranes, tendons, prickings, colds, contractions, palpitations, ulcerated weariness, so that they who are so affected, do show signs of some tempests at hand, and can undoubtedly foresay and certify what weather we shall have: we call them weatherwise, that is, 
Weak people obnoxious to the injuries of the Air.  such as can know beforehand what weather we shall have, and such people are commonly those that are sickly and troubled with the Pox or some such diseases. And as these winds cause diseases and Fevers, and many inconveniencies to man's health, so also they are hurtful to fruitful land and tilled grounds, hindering the seed time, and a plentiful crop. For the Earth when it is blowed upon by i'll winds, 
A i'll Air ill enough.  will no less bring forth unwholesome herbs, than it doth when it is over-wet with cold unpleasing rain, also it sends up Darnel, Cockle, wild-Tares, Briers, Bushes, Thorns, Docks, all which choke the seed and Plants, if they be not carefully pulled up by the roots. Next to these is the North wind, Italians call it Tramontano, bending a little towards the East, North North-East, and North-East holds the middle place between the Summer or Solstitial Sunrising. But East North-East is environed by the North-East. 
The nature of the Northern Wind.  The North wind is by nature and effect cold and dry, commonly clear, yet sometimes rainy, but it abates the violence of North-West, and of vehement Southern winds. For when they have raged as much as they can, and are almost weary, they commonly conclude in a Northwind, so that presently the Air grows calm, and the tempest ends; wherefore the Inhabitants desire only that those winds might be changed into this, for if they turn toward the South, the Tempest grows more raging, and collects new forces: whence it is that many great Ships and vessels are endangered, 
The North and South winds cause Catarrhs by a divers reason.  and almost in the very haven's entrance, and fall upon shelves and Quicksands and fords, where they are broken in pieces, to the Merchants incredible damage and loss of his Merchandise. Wherefore the North wind is not only more healthful, than the North-West, or South-West; but also more calm, and more mild in raising of tempests: though in winter sometimes it be fierce, and blow violently, whence it causeth Catarrhs, Pleuresies, 
The North and South winds cause Catarrhs by a divers reason.  Quinses, but by a different reason from the South wind. For when the Southwind blows, the humours are melted, and dissolve of themselves, and so run from the head to the parts that are under it. But when the North wind blows, because the Muscles are thereby bound, and so are the Membranes, phlegm is pressed forth, as when we crush a sponge of water between our fingers; 
A simile from pressing of a Sponge.  clinching our hand together to wring it our. But what time soever of the year these winds blow, they make the body cold, they stop the pores, they dissipate contagions of the Air, and keeping in natural heat they help concoction. The Southern winds by dissolving the frame of the body, and affecting the limbs with faintness and idleness, make men sleepy, dull, slothful, nauseating, and unfit to perform any duties or function. But the North winds, as Hypocrates saith, 
L. 3. Aph.  make men active, lightsome, merry, lively, stirring, and fit for all employments, especially such as are of a more moist temper, for they better fulfil the gifts and functions of Nature, and all things proceed more healthfully with them, as a moist state and condition of the Air is most wholesome for dry withered bodies. 
South and North winds the chief in moving the Air.  For so they are the less chilled with cold, or burnt with heat. Since therefore these two winds, North and South, and those that border upon them, do constitute almost in all Europe the yearly changes, I think that these two should be chief regarded. For no wind through the whole course of the year blows more constantly: For one of them having done blowing the other gins, and keeps its station; yet the other winds I spoke of before keep their turns, but they sooner leave off, and give out. Wherefore we must have respect to these two winds, not only for preservation of our health, and driving away inconveniencies, but when we undertake a voyage by Sea or land exposed to the open Air. For I have found this by long experience, that the Northwind rising in the night will not last long and stand, nor keep that point for three days together, which Aristotle confirms, and Homer shows, whilst he taxed the errors of Ulysses.  The North Wind for three nights doth never blow. 

When the North wind lasts not very long.  The reason is, because it hath but a few exhalations, and little plenty of matter for to subsist by, and to blow longer. For the motion and agitation of the Air that makes the wind, and receives from it force and augmentation, is feeble, weak, thin, small, that it wants forces, by help whereof it might proceed and endure. For as in diseases, and Fevers, 
A simile from the fit of an Ague.  the abundance of humours makes the disease longer, and the fit more violent, and lasting; so a violent agitation of the Air, and a frequent and thick concourse of exhalations and vapours that come forth of the earth, exasperated the winds, and make them both violent and long lasting. 
A simile from the fires fuel.  And as the fire is presently put out where there wants dry i●●l, and wood to feed it. So the North wind, rising in a dark tempestuous night, or about the twilight of the evening, vanisheth presently and leaves its station: and thence it is that experienced Mariners will not easily trust the North wind at the first rising, and will attempt nothing till three days be over; 
Pilots and Ship-Masters are most observant of the winds.  and yet they will trust the South wind the first day it riseth, that it will continue and blow a long time: and this the Italian Pilots, and Masters of ships, make a Proverb of, The first South wind, the third day's North wind.  

Andrea's ab Aurea an expert Pilot.  Andrea's ab Aurea being addicted to that opinion, who was Admiral of the Caesarian Fleet, amongst the Genuenses, gave this counsel to Charles the fist, who was Emperor, to take notice of that. For when he intended an expedition into Africa, and the Emperor thought at the first appearance of the North wind to go against the Morts, 
Andrea's ab Aurea his counsel to Charles the Emperor.  Andreas admonished them, that the Galleys must not stir, nor the Fleet adventure to Sea, unless the North wind had continued blowing three days, but if the South wind blue, to Launch forth presently, at the first sight, without any delay, if all things were ready, and the Navy fitted to set to sail; for there was no fear that the South wind would presently give over, and not last long; being commonly supported by thick clouds and vapours, and compassed with gross darkness, that give hopes that it will be constant and continue a long time.  

The North-East wind and its nature.  The North-East is next the East, at very little distance, on the right hand; it is not so violent as the North wind, or so loud, nor is the cold so piercing and extreme, because it is nearer the Sun, but it heaps and wraps up the Clouds, 
How the North-East draws clouds.  and draws them to it, because they being driven by meeting with some mountains or clouds they fly back again; which I have oft observed in Rivers and floods, and flowing of the Ocean itself; wherein the flood runs not in a constant channel, but on both sides of the shores and banks it turns back and is retorted, the course of it being diverted and turned on the right and left hand the contrary way, nor can I see any other reason for it. From the nature of this wind, the Proverb is raised concerning wicked people; 
A Proverb against wicked people.  Wicked things attract unto them as the North-East wind draws clouds. As now night-oppressours do in all quarters, who meet in tempestuous nights, and break open houses, and kill or torture the Master and compel the servants to show where the treasure lieth, which they truss up and carry away. They are commonly now called Knevelaers Robbers, from the violence they do, and from wresting the limbs of men's bodies. But to draw some wholesome instruction from natural things. I would have all men know that all these effects of the Air and nature, depend on the free will of God the Supreme workmaster, and are all at his command, and done by his power. For Fire, Hail, Snow, Frost, Ice, Whirlwinds, and Tempests obey his word. 
Psal. 148.  For he sends Snow like Wool, and scattereth his Frost like Ashes. Who casteth out his Ice like Morsels, and makes all things to be overlaid with Ice, as with a plain: who is able to abide his frost? He sendeth out his word and melteth them, and presently the waters flow. He takes away the East wind, and by his word doth the South-West wind blow. 
Psal. 77. Psal. 68 H●ggae. 1. & 2.  He rules by his power over the Sea, and withholds the violence of its waves, he bringeth forth the scorching wind, and dries up the buds of the Earth: God indeed suffers this world and the nature of all things to be carried along by the order and manner of it, as he first appointed it. The Elements, Stars, Seas, forces of winds, 
God useth the Elements to Punisis us.  and times of Spring, Summer, Autumn, and Winter are distinguished, yet so as he holds the reins in his hands to rule them all by. For when he thinks it fit and good, he exasperates some of them for to punish man's wickedness, and makes them more fierce, and by them he bringeth many losses and miseries upon man, that so he may rouse our minds and awake us that are fast asleep in pleasures and delights; and thus he threatens to all those that forsake his worship. But if you will not obey all my Commandments, 
Levit. 26.  I will appoint over you terror and consumptions, and the burning Ague, and cause sorrow of heart and mind. I will make the Heaven above you to be Iron, and the Earth Brass, that after all your labours taken in vain, the Earth may bring forth no Corn, nor the Trees any fruit. So elsewhere he expostulates with his people. I have raised over you a scorching wind; I have smit●en you with blasting and Mildew, when your Gardens, 
Amos 4.  and your Vine-yards and your Figtrees, and your Olive-Trees increased, the Palmer-Worm devoured them, and yet you have not returned unto me, saith the Lord. Whence it came to pass, as another Prophet testifies, 
Hag. 1. & 2.  that the earth withholds dew, rain and showers, and all plants are spoiled with hail, blasting, and mildews, which are a lesson to teach every man that, Tempests, Clouds, Hail, Thunder, Lightnings, Whirlwinds, do proceed from natural causes, but they grow more cruel, and vex men the more, when God will punish men to make them to amend their lives. Who, when man reputes is more pleasing and his anger abates, whereby he takes off the rod, and punishments and calamities, and miseries from us, and makes all things to proceed more happily with us, promising a fruitful increase of Corn, and that the fields shall bring forth abundantly, that the rain shall fall down in its season, 
Deuter. 28.  and an increase of all things shall follow, Harvest, threshing flower, Vintage, flocks and herds of cattle should answer our desires, we should enjoy health of body, and be strong and lusty, all our substance and good should continue sound and firm, and our minds should be void of all fear, peaceable, quiet, and at ease and rest, and having a fast confidence in God, 
Plasm 90.  whence we have our courage, we shall not easily be shaken, or be afraid with any fear or terror.   

CHAP. FOUR  
Of the Mariners Compass, which Plautus calls Versoria, by observation whereof Mariners sail to Sea; and by what virtue, and for what reason, it always points to the North.  
SInce I spoke of the winds before, and that somewhat largely; It is requisite I should say something of the Mariners Compass; because Mariners, by the use and benefit of this, make their voyages to Sea; and do thereby pass over the long and vast distances of the Ocean, and come to places that are situate very far off; and they can exactly tell hereby how much of their voyage is over, 
The Needle shows the North point by virtue of the Loadstone.  and how much more they have to sail, and they bring all things to the compass as to a certain rule: And the needle obtains this virtue, by being rubbed with the Loadstone, which hath a singular virtue in drawing Iron, unless it be greased with Oil, or some fat matter, 
Oil takes from the Loadstone its attracting force.  for than it will not attract. Our men call this the Zeylsteen, because they sail by it, & Mariners direct their course as this guides them. Under this Box there is a little turning compass, made of Paper, plain, as round as a pair of Compasses can make it, that is supported with a thin Iron divided into two parts. 
Description of the Compass and its parts.  In the Centre ormiddle of this, there is a little brass sharp pointed Box like a Tower fastened (for Iron in that place would hinder the operation of it) which lies upon a very sharp pin or point, & upon that it plays here and there equally balanced, and when it stands still, that part that hath the Flowre-de-Luce painted upon it, and where the needle touched with the Loadstone ends, turns constantly to the North, and regards the North-pole, whithersoever the Ship turns about by the turning of the Rudder; in the Circle of this rundle there are drawn from the Centre to the circumference thirty two lines, that represent the winds and the points in the heavens, and show the spaces of Sea and Land distinctly by their Ports, 
Mariners use hour-Glasses.  and by the running forth of so many glasses with Sand now, but formerly made with water, the Mariners can tell exactly how many leagues they have sailed, & how many more they have to Sail, & how great is the distance from the place they set forth. 
How the Loadstone attracts Iron.  But by what virtue the Loadstone in the Compass doth perform this, always turning to the North, & looking to that coast, it is not easy to assign a reason: yet the search of this thing hath sadly disquieted the brains of many men. Some refer this to sympathy and mutual agreement, whereby the one is by similitude wonderfully affected with the other, & thence comes the attraction; as if the Loadstone did scent the Iron in the Northern Mountains, out of which the Loadstone was dug; even as vultures do by quickness of smell, 
A simile from the sagacity of Vultures.  by nature discern dead carcases at huge distances, and that two days, as many think, before any battle is fought or men slain. It is evident that many things are done by secret and hidden properties, that it will be hard for us to give reasons for; we see the effects of things, but we know not the causes, So R●eubarb and Scammony purge out yellow choler: Epithyme, Polypod, Senna, the Melancholic humour; Agarick, Phlegm; Amber, Jet, the Diamond, draw chaff and straws; Quicksilver loves Gold, and will delight to join with it. 
Whence herbs have their purgative virtue.  Which virtues we see also in herbs, for some desire to grow together and embrace one another, some again disagree and cannot endure to be near. By the same affection and inclination doth the Loadstone do these things in the Mariner's Compass, and Solar minutes, 
A Sundial because it shows the Sun.  by which, when we enter upon our volage, we try these hours by the Sun, where the utmost end of the needle is polished, and not rusty, being rubbed with this stone, and it ever turns to the North, and shows the pole. Seamen call this, Leyt, which is a word borrowed from conducting, for Leydtsman is a conductor, 
A Mariner.  or companion in the journey, by whose help we steer our course; 
The little Bear call●d commonly by Mariners lay.  The little Bear, as the Ancients called it, is by long use and experience observed by those that go to Sea, because it is fixed and unmoveable; but the great Bear is called Helice, which Cicero speaks of in his Academics, almost in these words. 
L. 4. " I do not direct my thoughts to that little Bear, but the great Bear, called Helice, or Charls-Wain, those famous seven North Stars, that is; These reasons are larger and not so narrow, and therefore I must wander and exspatiate a great deal farther: whereby he intimates that he cannot be bounded in so small a compass, but must have leave to proceed and go farther out; yet the more certain course, and not so wand'ring, is, that is performed by looking upon the little Bear. As Aratus declared. 
In Phaenom.   
Here shines Jove's nurses, Great and Little Bear,  
By the great Stars the Grecians ruled are.  
But the Phoenicians do the least respect,  
And Seamen on those Stars do most reflect:  
Their course is short, and certain, and perfect.  

Cicero his simile from the Pole.  This figure Cicero borrowed in speaking, from Mariners, whereof some that are exact in their observations, have respect to the little Bear, but others that are not so curious, nor in any danger, look on the great Bear. 
A place of Cicero in his Academics explained.  So Cicero who would not follow narrow and strait ways, but walk over the large and broad fields of Rhetoricians, takes the great Bear for his Polestar, for so he hath room to wander in at pleasure, and is not shut up in any certain bounds; but the safer and more certain sailing is, and the Ship takes not so great a compass, where the lesser Bear, (which is called the Pole, and by our men the Leye, that is the guide) is regarded. But our Mariners besides the Pole which they do not carelessly regard, look to the Compass constantly, by the use and commodity whereof, in the darkest and most tempestuou's night, they stand at the helm and steer the Ship. 
Whether the Compass were a new Invention.  I dare not certainly say whether this be a new invention of our age, or that this instrument was of Ancient use. Yet I persuade myself that Mariners compass Plautus speaks of, was the same with ours, or very like it. And yet I think that our Compass is more complete, and brought to a greater perfection, and shows things more exactly. But since the Carthagenians, 
The Carthagenians well skilled in Sailing.  very skilful in sailing, for above two thousand years did not only frequent the Ports and havens of the Mediterranean Seas, but went farther into the Ocean, and with a very great fleet sailed into Mauritania, round about; It is very likely that they wanted not this invention; to say nothing of the Tyrians and Sidonians, 
Chap. 27.  who as Ezechiel speaks, had great skill in Navigation, and used much Merchandise: and besides these, Solomon's Mariners sailed with a great fleet by the Red-Sea, 
3 Kings c. 10.  and the Persian Gulf, whereby there lies an open passage into India (the Jews call it Ophir) and brought a vast treasure of Gold, Apes, Peacocks, Elephants, Jewels, from thence as the Portugeses do now, and can hardly make their voyage in the space of a year. Wherefore I think no man ought rashly to believe that in those times they wanted these helps for sailing, 
Many things in nature grow out of use.  especially in so happy an age, that was abundant in wise and painful Artificers. But it may be by reason of the incursions of the Barbarians, who wasted, killed, destroyed, and depopulated all, such a noble instrument might be lost, and the Artificers all slain and dead: but when peace grew on again, and all wars ceased, by the care and industry of man (whose wits are ready to find out things) it was brought into use again strangely. So some say that in former years many things were in use, that we think to be new Inventions, which Solomon constantly affirms. What was, 
Eccles. 1.  saith he, afore-time is now, and what is past shall be renewed: and there is no new thing under the Sun, and if any thing seem to be new, 
Solomon held nothing to be new.  it was in the days that were before us: and the things that now are shall be forgotten, because they shall perish and decay with age. So some think there was some Art of Printing formerly used, as they conjecture from some Ancient pictures, 
Whether the Art of Printing be old.  seals, rings, medals, in which there are seen some Characters of Letters, as though they were printed: for in that age they wanted not Seal-cutters and Engravers, and such Artificers: yet if any of the Ancients had invented any such matter, as no man ought to lose his deserved commendation, we must confess it was not so perfect, exact and complete, nor were the Letters so artificially set and directed. Also Guns and Ordinance of Brass and Iron, 
Whether Guns were of old.  and Pistols, and Muskets that are more tractible than the great Guns, because by putting the hand to the trigger, as to the helm of a ship, and by the snap of the flint with the sparks of fire they are discharged against the Enemy, are thought to be inventions of former ages, as appears by these Verses of Virgil. 
Aeneid. L. 6.   
I saw Salmoneus tortured cruelly,  
Whilst he Jove's flames and Thunder did present:  
He road with Horses four, his Coach did fly,  
Amongst the Greeks, through Elis City went.  
He shook his Torch, and boasted that by right,  
As Gods, adored he should be for his might.  
Mad fool, to think that Air and Horses can,  
Make Clouds and Thunder, are too high for man.  
Though all these things are doubtful, and we can pronounce nothing certainly from them; for, it may be, some other thing is meant thereby, yet of the Needle there is another reason. For when the Pole and little Bear by interposition of Clouds and darkness cannot be seen by the Mariners, they are in eminent danger on all sides, and therefore we may certainly determine, that since Navigation was then so common, in that age they did not want these helps of Sailing. 
L. 10. c. 14.  Nor am I ignorant that Philander who hath written excellently learned Commentaries upon Vitruvius, was in this opinion, 
Philanders' opinion of the Compass.  that he believes this Compass which by the Loadstone and Needle shows the Pole, was made not many ages passed at Amalphis a Town of Campania: but I think this Instrument was not invented there nor in that time, nor yet invented in our days, but it is new dressed and renewed from former ages; and that the Artificers then, did exactly and perfectly without any defect or declination of the Needle make this Instrument to point out the Poles with both ends; that so their ships might Sail more artificially and successfully to the place they desired. Wherefore Plautus seems in these words to intimate that the Ancients wanted not the use of it, and that they sailed by its direction over the Seas at great distances; and to take occasion from this to hasten their voyages when need was.  
If you make haste, to do it better, take  
The Compass whilst the wind is good; 
De Mercat. Scen. 5.  forsake  
Delays, the West winds clear, the South brings rain  
That drives clouds off, this brings them back again.  
Wherefore no man can doubt but the Ancients had the use and benefit of the Mariners Chart.   

CHAP. V.  
What it is makes Dogs mad, and at what time of the year chief, and what are the best remedies to cure them.  
Dog's that are men's faithful servants, and familiar house-companions, and warders of them, are mad, 
Dogs run mad in very hot or very cold weather.  either when the Sun is very hot in the Dog-days, or in winter when it is extreme cold; because at that time of the year black choler is exasperated and sharpened, and the venom of it is poured forth, which by the aspersion and touch of it is deadly and destructive: In Summer it is so when the blood is burnt by the heat of the Sun, which is infected by a contagious vapour conceived by it: but in Winter because the blood is congealed and heaped together, and almost curdled and frozen, and so corrupts, because being shut up in the body it cannot be ventilated: whence it is that deadly vapours, and contagion proceed from it, which contaminate and infect the vital Spirits; wherefore at such times of the year water must be always given to this Creature, 
Dogs desire water.  which he will all time's lap, especially when he goes a journey in company with a man through very hot or cold Countries, and hath his tongue hanging out of his mouth, and gapes for thirst, for thus his blood would be moistened and not be burnt so much by heat. Columella which Pliny in his name concealed not, 
L. 7. c. 12. L. 8. c. 41. If Dog's tails be cut off they will not run mad.  thinks, that whelps tails after they have been littred 40 days, should be cut off, for so they would never run mad; for this cause: There is a Nerve that passeth through the joints of the backbone, to the very tip of his tail; that being laid fast hold on with the last joint of the tail together (which I see our Countrymen do) being drawn forth a little at length, will break off, which being done, the tail is of a seemly length, and yet grows not too long and ill favoured; and lastly, as many Shepherds maintain, madness is prevented, and they will be safe from it. There is another caution and prevention, that a Dog shall never run mad.  

How a Dog is preserved from being mad. A Worm taken out of a Dog's tongue.  There is a Nerve under a dogs tongue, like to a Worm, round and long, as also in a man's Head, whose hinder part of the brain, ends in a shape like to a Worm that breeds in wood; this Worm taken from under the tongue, keeps dogs safe from ever running mad. The like compacted substance grows in the former and hinder feet of sheep, in the very part they tread on the earth with, and it is round fashioned like to a Worm, being inwardly full of down, like hairs, such as we find in the little sponges, and buttons of Roses, that the seed is shut up in, folded in with a soft and tender down: I have oft times taken such a thing out of the boiled sheeps-feets, that was like a round Worm that breeds in rotten wood, or small-nuts. And if any man eating sheeps-feets, should be ignorant or careless of it, and not take out that substance, he will presently loathe after eating it, and be ready to vomit every moment, and to break wind upward. The people generally think that this matter is venomous; but as I cannot certainly say that, or consent with them: So I should easily think that hairy substance, and downy matter, that sticks in the divided claws, doth hinder digestion, and troubles the stomach. Yet Shepherds and such as keep sheep, are of that opinion that no creature could run swifter than a sheep, or outgo him, but that he would outrun them all, unless there were some such substance under his joints, that he treads upon. I can say nothing certainly of that; 
The nature of sheep when they run away.  thus much I can testify, that I have observed these sheep running away, when Dogs and Wolves that hunt after the prey ran after them, to run away with great swiftness, but not to run far, but presently to stand still and look back, I suppose for that reason, that there was something else, besides their faint fearful heart, that stopped them, which is under their feet, and because they are shortwinded, and subject to diseases of the Lungs, as we see it by their dry cough they are oft times troubled with: so that they are not able to hold out a long course. Therefore as these  have something under their feet that stops their running, so under a dogs tongue there lies secret a Nervous, and as I may so call it, a Wormlike substance, which from the shape of a Worm, and the effect of madness, that it produceth is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifies a Worm and madness. 
Lyssa à little Worm under a Dog's tongue.  Hence is that Plant called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that drives away this madness, and restrains furious and Lunatic people, that are as mad as dogs, though they chance to be bitten by them. But if you cut that Worm from whelps tongues, they will never run mad, nor will they ever by't any man, that the biting shall prove mortal, and they will trouble us but seldom with barking: but this creature hath his melancholic blood inflamed and kindled, and the other humours of his body all about, 
When Dogs run mad.  especially when the Dogg-days cause great heat, and contagion bred from corruption, makes him rage and run mad: so that his tongue will swell, and the Nerve that is under it, and so his mouth is full of venomous froth and moisture that is contagious, that will infect one if it do but touch him. For if this creature meet those he knoweth, 
The foam of a mad Dog is dangerous.  or whether he knows them not, he will hurt them all alike, and if any foam or froth stick upon any part, it will endanger a man, though the dog by't him not: unless you presently wash it off with Salt-water. But since many remedies have been invented to cure this biting, none is more ready at hand, and certain, than presently to dilate the wound, and to scarify the skin, fastening cupping-glasses to the part affected with a great flame; then to lay on a Cataplasm of Leeks, Onions, Garlic, Rocket, 
Remedies for a Dog's madnesss.  Centory the less, Wormwood and Salt-Butter, made up with honey. Also the Urine of a young boy applied to bathe the part, draws forth the Venom, also Opopanax, Rue, Salt, Figgs, red Colewort-leaves, pounded in a Mortar with Honey and Butter, and applied to the place hurt are good. But a vein must not be opened by any means, for by that unseasonable remedy, 
The biting of a Dog needs no Vein to be opened  the venom is drawn inwardly, and presently runs to the vitals, and infects the humours and Spirits; wherefore such means as will discuss and dissipate venomous vapours must be given inwardly, 
What things drive forth madness.  as Theriac, Mithridate, Garlic, Scordium, Masterwort, and Angelica which is in virtue next to Masterwort, Zedoary root, Rue, Marigolds, Balm, Orris roots dried, Elecampane, Figs, Decoction of Pock-wood, Basil, Cunula, Hyssop, wild Thime, Origanum, each of them hath a discussing virtue, and is Diaphoretic, that by opening the pores of the body, and provoking sweat dispels the Poison, and will not let it pass into the Veins. 
The force of the Sea for the biting of a Dog.  Our Countrymen that live near to the Sea, take such as are bitten by a mad dog, to the Sea, and also bruit Beasts, and plunge them seven times in, not superstitiously observing that number, but that the venom may be washed out the better, whereby they get thus much, 
Mad people fear the Water.  that all fear of the water, called Hydrophobia, which is that troubles them extremely, is wholly taken away. For those that are so affected, both thirst after water, and are frighted by reason of the alienation of their minds, and because they want reason, whence it comes to pass, that without making any difference or choice of things that are good, they refuse what is wholesome for them, 
Drink, not to be withheld from roaring people.  and choose things hurtful; for if they drink abundantly they are cured: Wherefore, though they abhor water, and all liquid matter, yet they must be forced to drink, that so the venom may be washed away, and not have opportunity to run so fast to the internal parts. But it is wonderful that poisons, not only given inwardly will prove deadly, but bitings and stingings of venomous Creatures outwardly, do insensibly by degrees lay hold on the vital parts, and will make way to the heart the Fountain of Life, 
The danger of spittle.  and other principal parts. So the spittle of those that are sick of the Elephantiasis or Leprosy, and the foam also of a mad Dog, being but sprinkled, the skin will penetrate and become pernicious, unless they be presently wiped off, and the part rubbed with Salt, so that if the nervous parts, or those through which the Arteries are derived, chance to be bit or torn, or infected with such foul filthy moisture and froth, the venom is communicated to the Heart and Brain, so that the Heart, the vital Spirit being infected, 
How the Venom is drawn to the internals  falls into swoon, and deliquiums, also the brain by reason of the Nerves affected that proceed from it, is laid hold on, from whence ariseth fury and madness, and alienation of the mind. But if it happen that the fleshy parts are affected, which are nourished by the blood out of the veins, or are bitten, the mortal venom passeth through the Channels of the Veins to the Heart and Liver, and other principal parts, and about the 40th day, or a little before, the sick grow mad and abhor the water. But remember, that you may rightly and with good success undertake the cure, 
Those that are bit are mad about the 40 day  that you do not rashly suffer the wound to close together, and come to cicatrice, which also must be accurately observed in Carbuncles and Bubos, and other pestilential tumors, for if the least spark of the contagion stay within, the disease will grow again, and come on with more violence. 
The place bitten not to be closed up presently: Synapisms and precipitate powder good for the by't.  Wherefore you must purge the venom with a synapisme or powder of precipitate; for that will keep the wound that lieth open from closing, and effectually draws forth the venom. In the mean time by intervals and gently, melancholy humours must be purged away, that the madness may be driven out, or grow more mild: for which purpose you may conveniently give in a decoction or infusion, Sena, Polypod, Epithym, Hellebour, Harts-tongue, Walfern, Fumetory, bugloss, and especially confectio Hamech, with syrup of Epithym and Fumetory, which also may be given for the bitings of other Creatures, whereof some are more dangerous than others are.   

CHAP. VI  
Of the Nature, and force of Gold, and what effect it hath, if it be at any time used for the health and defence of Man's Body.  

Man is affected with transitory things. The great hunger after Gold.  AMongst all those things that by Man's care and industry are dug forth of the bowels of the earth, Man's mind desires nothing more greedily, which seeks not solid matters but frail, uncertain, fugitive transitory things, than Gold: yet with Gold can he never be filled nor satisfied, though he do obtain it by heaps in abundance. 
The use and necessity of Money  Now the principal use of Gold and Silver consists in this, (for the Commonwealth is held together by the benefit of Money, as the body is by the Nerves, and with it are all contracts, Bargains, Fairs, Meetings, agreements and negotiations accomplished) to serve for necessity, and that by it we may provide such things for ourselves, that the nature of Mortal men subsists by, and may want none of them; namely , Houses, whereby we defend ourselves from the winds and injuries of the Air, all things belonging to housholding, moderate diet, and many such like things, whereby we live not less conveniently, than healthfully. Horace recalls men to this tranquillity of mind, 
L. 1. Serm: Sat. 1.  and moderate use of things, for he was an excellent corrector of vice, and he warns us what specially we should take care for, who commonly hid the fault of covetousness under the cover of necessity.  
What will it profit thee for fear of Dearth,  
Or Thiefs, to hid great Treasure in the Earth,  
Thou knowst no worth nor use of Money, buy  
Bread, herbs, and Wine and what may satisfy  
Nature, which craves but for necessity.  

The use of things to be regarded.  Whereby he shows that all should be referred to necessary uses, and convenience of living; and if to this, we have sufficient to adorn our bodies handsomely, and to go decently and cleanly, as men ought to do, and women likewise may be gracefully decked according to their sex; I shall not be against it, so it exceed not and our apparel be not too costly, and incline too much to Luxury and voluptuousness; 
Frugalnes must be regarded in all things.  but that all things may be bounded by frugality and temperance, and serve for honesty and decency. For men for the most part are so given that they delight in nothing but sumptuous and magnificent things, 
Nature is content with a little.  whereas nature can be contented with small matters easily to be had and that cost but little. But to let pass these things, I shall discourse of the nature of this metal, that is endowed with many and great virtues. For Gold is one of the most effectual things, and hath the most present virtue to drive forth the most cruel diseases, and to restore health, where it is decayed, and needs repairing. For such as are tainted with the venereous disease from foul copulation, and have any contagion in their secrets, are manifestly helped by the use of it.  
Also it purgeth the Elephantiasis which is held to be the common Leprosy, 
Gold purgeth the Leprosy.  or at least it assuageth it; It fasteneth lose teeth and such as are weak, or vitiated by filthy moisture, and it corrects all ulcers and bushes in the mouth: Also those that have a stinking breath that smells filthily; I use to give them counsel that they should commonly carry in their mouths, Rings made of the purest and unmixed Gold; especially those that have been anointed for the French Pox, and have ulcers in their lips and Gums. For this purgeth the venom and dries up the sores. 
use of Gold in meat.  And if you please to boil with your meats, Plates, or pieces of leaves of Gold, and such as are sick to drink the broth, it can hardly be said what refreshment their vital spirits shall receive thereby. Wherefore I use to restore and recreate such as are consumed and wasted in their flesh, or exhausted and wearied by immoderate venery with such decoctions: and the Gold is never the worse for it, nor doth it lose any part, 
Gold loseth nothing by boiling.  or is in the least diminished thereby. Sometimes I bid them cast into a round topped vessel which men call an Alembeck set upon a hot fire, a Capon chopped in small pieces, or calves' flesh, and some yolks of Eggs, pouring thereon three or four sextaries of Cow's Milk, 
A Sextarius is 1 pound and 8. ounces.  mingling therewith some raspings of the most pure Gold, called Obrisum, or a Gold Chain, and the most effectual herbs, as Eringo roots, Artichokes, Parsnips, Skirrots, Carlinum, Garden-Thistle, and that herb which shoots forth with a Mossy concretion, and from its yellow glittering colour, and golden specks that stick upon it, is called Sun-dew, or Rossolis, also Dates, and Raisins taking out the stones, and sweet Apples, with all these things together at a gentle fire, a liquor drawn forth by drops, and set in the Sun for three days, may be kept for many uses: for it will restore such as are fallen into a swound, and whose spirits faint, and it will repair those that are bloodless, lean, 
A remedy for the disease of the heart.  consumed, but in the pain of the heart, and Brititish sweat it is a present remedy, and in restoring the forces of the heart, it is very effectual and healthful, if a spoonful or more be given at a time to those that are in that case; nor is Gold applied outwardly with less profit and convenience, where the heart is endangered by any outward or inward disease growing on. 
Gold cheers the heart.  For besides the aspect of Golden pieces, and rings, which ofttimes are set with some precious stone, that delights the eyes, if the finger of the left hand which is next to the little finger, be rubbed with Gold and a little Saffron for diseases of the heart, it will recover a man; though he be fallen down, and his animal and vital spirits be stopped, so that he is speechless and almost dead, and no signs of life appear; 
The effects of Gold red hot.  also red hot Gold plunged into wine to quench will procure great force to the parts, and corroborats the natural faculties. For if any ill matter cleave to the internal parts, it purgeth it away, consumes and devours, and it gives vigour to the affected part, and fills it with vital spirit. Also this liquor applied outwardly, will kill Tetters, Ringworms, Leprosies, Scabs, Scurf, Ozena, Polypus, and all filthy sores of the Nose, Morphew, and all freckles that deform the skin, and will restrain, and correct them, especially if you mingle with this liquid painting stuff, a little Tartar which is a stony matter that grows together from the wine in the vessels. 
What Tartar is.  For this will take away all spots though never so fowl, and will adorn and beautify, red warty Nostrils, Chin, Cheeks, Face, forehead (in which parts such eruptions are seen to come forth ofttimes very illfavouredly and ugly.)   

CHAP. VII.  
Of the Measils of Hogs, and other diseases of this creature, that are next kin to the Leprosy, and are commonly called Orighans'; or contagions from the unwholesome and sickly habit of the body. And how this disease may be cured in men.  

What meats are made of Hog's flesh.  BEcause Gentlemen also do commonly eat Hog's flesh, and there is scarce any Family but Bacon is brought sometimes to the Table, and flitches and Gammons that sometimes come from far Countries, and other meats that are made of them, as puddings, Sausages, and the like; I thought fit to set down something here concerning the nature of this creature. Since therefore a Hog delights in mud and filth, and to wallow in dirt; the first care must be to provide for him a clean sty and wholesome food, if you would have the meat of him to be wholesome for you to eat; for if you feed this creature with husks, and fat him with beastly food, he will grow Measly, and full of kernels, and hard swell, so that his flesh will be unwholesome, and naught and infectious to the whole body. And this was the principal cause the Jews were forbidden to eat Hog's flesh, 
Levit. 11. Deut. 14.  and it was a great wickedness for them to taste thereof. But these hard swell and kernels come chief about their necks, because they are greedy and devouring, and eat all things upon Dunghills without making any difference. By the name of Measils' is meant that disease that pollutes the whole body with a foul matter, 
What is the Measils' i● Hogs.  because the flesh and inward parts are tainted with little white knots like hailstones. For some kind of whitish swell are in all parts scattered here and there, and the certain tokens thereof are seen under the tongue, when Hogheards put Irons into their mouths, that they may try whether they be sound to be killed, and cut forth for meat. Those that have the Leprosy do show forth some such matter in their faces, and all their bodies: for the bushes that break forth in the ourward skin grow white from melancholic burnt to ashes. The flesh indeed of this creature when it is Measly is sweet and well relished to the taste; but it is very unwholesome, and next kind to the Leprosy, 
Flesh that partakes of melancholy juice is savoury.  by reason of the mixture of melancholy juice. So flesh next the bones is not unsavoury, or of ill taste to the Palate, because it partakes of Melancholy juice, for bones are made of such juice, and grow together of it. But what the Leprosy and the French-Pox doth to a man, the same doth the Measils and scrofulous tumors, to a hog: for these diseases are of kin, and very near allied one to the other; their names only are different but the matter is the same, 
What Aetius saith of diseased Hogs.  as also Aetius the Physician observed in his chapter de Elephantiasi. Wherefore that men might suffer no hurt by the use of eating this unclean creature, with us there is a wholesome Law provided by the Senate, that no Sow nor Hog shall be killed unless his Tongue be first pulled forth and searched whether he be sick of this disease, for if warty bushes show themselves in his Tongue and Jaws, and the veins are of a wan colour, and blackish, these are signs that the internals are of an ill constitution, and therefore it is thought fit not to kill them; or if they be killed ignorantly, that they must be buried under ground. And if no such thing appear, they that are appointed Judges of this business, do pronounce that the Hog is sound and fit for to be eaten. But because ofttimes this creature may be faulty though he be sound in that respect; Wherefore our Country people when they kill a Hog, 
The brisly skin of the Hog is to be burnt.  cover him with straw, and burn the hide, rather than scald it with water. For if there be any defect or ill matter under the skin, the fire will draw forth the contagion and consume it, which hot water cannot do so well, and to purge away all filth. This way are polluted Sows cured, if the sties wherein they lie be daily made clean, and that they may walk up and down in them. For those that wander up and down in woods and Copses, 
Hog's wand'ring in Woods are the most wholesome.  and feed on Acorns for the most part, are more wholesome than those that use no exercise, but are shut up in their sties, for they are less exposed to diseases. Moreover they must have abundance of water given them to wash themselves withal, and some Salt mingled therewith, and when they eat Barley or any solid meat Bay-berries bruised must be put thereto. And that kind of shellfish, the Dutch call Mosselen, whereof there are abundance on our shores, and Seacoasts, Hogs are wonderfully refreshed with, if you give them the decoction of them in great quantity. Also the Lees and dregs of Wine, and the feculent swillings that are left when the juice is pressed forth of the Grapes, are a present remedy to expel this disease, especially if Bran and the lump fermented commonly called Mout be mingled therewith. But our country people neither take care of these creatures, nor for the health of those that must eat them: for they give their hogs, the sour corrupt Lees of Beer and Ale, and stinking wash that is at the bottom of their Tubs, and all filthy things, as rotten and mouldy Apples and Pears; whereby those kernels, and Measils, and inward contagion is not dissolved, but rather increaseth, and gathers force. For all very sour things, 
Vinegar naught for melancholy people, sour things good for Choleric people.  by reason of their cooling and thickening force, and because they compact and thicken the humours more, and for choleric people they are as much commended. So Vinegar will augment a quartan Ague, but it appeaseth and corrects a Tertian, because it tempers the heat of choler, and, as water, allays Wine.  

The low Dutch fat their Hogs with fish.  In the Low-Countries, some live where there is abundance of fish, and water-Creatures, and they feed their Hogs with fish; and as they will grow wonderful fat with them, so is their fat and flesh more flashy and not so firm; yet with this food, 
The eating 〈◊〉 Frogs for wh●●● good.  Hogs will grow great and tall; yet the meat of these Hogs is unwholesome, and the taste very strange and loathsome. I know that for men that are sick of the Leprosy, that the eating often of Frogs that are in fens hath cured them, for this water-Creature mitigates the heat of their blood, and tempers the adust melancholy: But those that creep on the ground and nest amongst shrubs, and bushes, and do not leap, but go slowly are venomous, our men call these Padden, but the Frogs that have green backs and white bellies, 
Toads venomous.  are called Puyen oft Vorschen, they use to cry in the Spring; but Toads that creep, make very little noise. They therefore that are active and leap frequently, are proper for these diseases: 
Things that have shells are healthful for consumptions.  and to use them with Capon-broth is principally approved for lean decayed consumed hectic people, as also the broth of Turtles; which from the form of their shells are called Schelt Padden, and crevice Lobsters, Shrimps, Sea Crabs, Mussels, Oysters, Shellfish, Cockles, and all those that have an outward crust, do cool and assuage hot adust humours, but River-Muscles, and Crevish, are more effectual than Sea Shellfish are, 
River Crabs who good for.  because these are saltish, whereby they cause appetite, and please the palate, but they dry more: wherefore Sea shellfish is better for some people, but for sick people, those that are caught in Brooks and Rivers. But amongst those that have shells or a crusty cover, River Crabs are chief to be commended, 
The description and virtue of Crabs.  which differ not in kind, but in effect from Sea Crabs, with a larger and rounder back, having on both sides, four jointed feet, that have six joints or knots upon each to distinguish them, and are sharp at the lower end, which they strike into the hands and feet of those that hunt after them, as if it were a spear with a flexible agility▪ for by help hereof, they will turn themselves to the right and left, when they perceive any snares laid for them, with a wonderful sagacity; I suppose this is, because they are wonderful quick of seeing or hearing; for go into the water never so softly and hunt after them, they will presently perceive it, and immediately cover themselves in the mud, and hid themselves out of sight. But besides those four feet, or arms stretched forth on both sides, in the former part where their eyes shine and stick forth, there are two toothed Pincers wherewith they take fast hold of all things they meet with, and by't the hands of those that catch them most cruelly, so that having but once taken hold, they can hardly be pulled off. But since this water-creature is so wonderfully subtle and crafty, his cunning is chief observed when he lies in wait for Oysters, 
The craft of the Crab fish.  and seeks to get out their meat, for he will cast in little stones when their shells gape, so that they cannot shut them again; then with his toothed pinsers, he takes out the fish to eat, and seeds on it sweetly and securely, not fearing any danger or revenge, which also the fish Polypus doth. These kinds of Crabs, are a present remedy for those that are in consumptions and decayed, when they are well washed and boiled in Barleywater, 
Crabs cure the bitings of a mad Dog.  and they are as good and forcible to cure the bitings of a mad Dog; the Crabs being so burnt to ashes in a pan that they may be powdered fine; and a spoonful thereof given with the root of Gentian, and a little Frank incense: which Antidote must be frequently reiterated, and be taken continually for six weeks, that the madness and fear of the water, may be driven off. Thus much for shellfish and such as are included in a crusty substance, which I have set down more at large, that every man may know that not only the diseases of Hogs are cured thereby, but that they are most fitly given for melancholy, and for adust humours, and for many more diseases. But amongst Crabfish and others that have shells, 
Of shellfish which are better for sound than for sick people.  there must be a difference set; for those that belong to Rivers, do exceedingly help such as are lean and wasted, because they moisten, and augment the natural humour, whereby the body is nourished, and subsists, and which the imbred heat hath obedient unto it; using with them sweet warming Wines by the help whereof concoction is made, 
Effects of Sea-Crabs.  and all things are well digested. But Sea-Crabs that creep up and down, near the shores of the Ocean, or Mediterranean Sea, and lie near the banks, are more fit, both for such as are sound, and for those that are sickly, and have their bodies filled with ill humours. For being they have a saltness in them, as they cause an appetite to eat, so they dry superfluous excrements, and resist corruption of humours, which we may observe in flesh, and fish that are salted, that they will keep longer and not so soon putrify, wherefore the Hollanders and many Low-Country people do not amiss, and great part of the high Dutch that incline to the North-parts, 
The high Dutch delight in Salt and Spices.  to use plentifully Salt and Spices, as Ginger, Pepper, and grains of Paradise as they call them, that have a burning and caustick quality in them, and are not Cardamomum, but differ from it: For by reason of this they become less phlegmatic, and not so full of excrements, and are not so monstrous fat and corpulent as they use to be; 
●●mite from 〈◊〉 Snailis ●●●d with.  for the fat melts with Salt meats, as the snail doth, by strewing on of Salt,   

CHAP. VIII.  
Wherefore do the Low-Dutch, when they have had a tumbling and unquiet night that likes them not, say they have had Saint John Baptist's night?  
THe day of Saint John Baptists birth, whose holy life was highly commended by Christ, is held sacred and holy, 
Luk. 7. John Baptist's day is memorable.  not only to Jews and Christians, but also to Mores and Barbarians and Mahumetans, men that are strangers to our religion, and addicted to Mahomet; though some do pass this night over with strange and superstitious worship, making great bonfires and burning great piles of wood, as the Priests of Cybele did, with great out-cries, and furious noises; and young people make crackers, and squibs, with fire-coles heaped together. Some by a superstition of the Gentiles fall down before his Image, and hope to be thus freed from the Epileps; and they are farther persuaded, that if they can but gently go unto this Saint's shrine, and not cry out disorderly, or hollow like mad men when they go, than they shall be a whole year free from this disease: but if they attempt to by't with their teeth the Saints head they go to kiss, and to revile him; then they shall be troubled with this disease every Month, which commonly comes with the course of the Moon, yet extreme juggle and frauds are wont to be concealed under this matter. And since these solemnities of several Countries are usually performed in the night, by ancient custom, that I may not say inveterate error, hence grew the Proverb, 
A Proverb borrowed from night-tumults.  when men have passed a troublesome night's rest, and could not sleep at all; they say, We have had Saint John Baptist's night: That is, we have not taken any sleep, but watched all night; and not only so, but we have been in great troubles, noises, clamours, and stirs that have held us waking.  
Olaus Magnus, 
L. 15, c. 10.  who prosecutes the History of the Goths exceeding largely, though not so curiously, relates that the night Saint John Baptist was born in (who was a forerunner, and one sent forth, or because he was the voice of one crying in the Wilderness, and a Herald of Jesus Christ,) is most solemn and sacred to that Nation, 
Math. 3.  and that they hold it with great celebrity, and pomp: For men and women of all sorts, come by troops into the public meetings, and making huge bonfires, with faggots and other fuel, they skip and dance, and some sing hymns to the Harp in praise of noble men, and traduce the faults of husbands, and blame the incivility of wives openly, and they let none pass without some scoffs, jeers, nipping and biting speeches, and fall upon all they meet with great obloquys, using what liberty they please, and abuse them with words at pleasure, as they were wont to do at Ceres' Solemnities of old times: For from the Greeks or Gentiles vanities, many errors were left, or crept into the Christian Religion. So the Lords of the Courts, and as many as are addicted to hunting adore and worship St. Hubert, 
The Preposterous worship of the Gods.  with loud hollowing, because he loved hunting, so that you would think they were mad, whilst they imitate the barkings of Dogs, and their mad cries, whilst the cup walks about filled with wine, or a polished horn, that will hold a Pint, borrowed from an old heathenish custom used by Germans, as Caesar testifies, L. 6. Belli Gallici; Thus superstitious men by a preposterous worship to flatter the Saints, and hope to win their favours, whereas they neither imitate their holy lives, or strive to be of such manners as they were of, nor do they in any thing walk in their steps, which kind of worship is the most acceptable to God and to his Saints. 
St. Martin's Feastivals.  Martin hath some that adore him, who are as ridiculous as the former, whose liberality to poor and indigent people, invites some not to frugality, and munificence, but to Luxury and Prodigal banquets, and foolish songs. But, that John Baptists solemnities are performed with such noise and tumults, and superstition, I think came from hence; because the Evangelicall History describes the joyful day of this Man's birth; 
Luke 3.  and that it should be happy & fortunate for many People: whereby he doth not mean the external motions of the mind, when the mind vainly and prodigally rejoiceth, and is full of idle mirth; but the internal solid and true joy, that is conceived from so saving a promise in the Gospel, whereby the Angel declareth the coming of the Messiah and Saviour, on whom the salvation of every man depends, 
Math. 3.  and that John should be his forerunner, who first began the office of baptising, which Christ afterwards did bring to perfection and fulfil, who Baptizeth with the Holy Ghost and with fire; by virtue of whom men come to be transformed and brought to heavenly duties: and by apprehending a firm confidence of salvation, to be united and engrafted into him by the mystery of his death and resurrection. Which matter, by reason of the light that is given, 
Solid joy.  and salvation restored, doth affect all men not with ordinary joy, but gives great cause to make men leap for joy, not so as the ignorant multitude and common people use to do who every where show forth foolish and ridiculous pastimes, and plays, yet this superstition which hath hitherto seized upon many men's minds, gins to grow stolen, and out of date. For now the wiser sort of men begin to perceive, and such as are better educated to understand, that God must be adored and pleased, to whom we have access by Christ, with piety, true Religion, and holy prayers, not with foul superstition, nor with the vanities of the Gentiles, 
Esay 11.  or with killing of sactifices, and other ceremonies that God requires not, and are not commanded by him. 
What is superstition.  For superstition is the Ape that imitates true Religion, and a doting affection from a faulty imitation, that proceeds from lack of knowledge, and weakness of understanding, what the will of God is. Whence it comes to pass that when the mind slotes and is unstable, unconstant, various, and doubtful, and wants knowledge and confidence in God, it is wholly ignorant, whom it should chief call upon for help, whither to turn, to whom it should addict itself, and commit its salvation, and from whom it should expect success, deliverance, and a peaceable mind. The reason is because it is wandered from the mark; and men do not follow him, who can and will abundantly perform all these things; that is, God the Father, and Jesus Christ, 
Math. 28.  to whom all power is given, and unto whom God will have all our thoughts to be directed, all our hope faith and charity. And God will not suffer, as Esaias saith, 
Esay 42. & 48.  that his glory and praise due to him should be given to another, or to any one whatsoever, not that any worship of Religion should be set up, except in those things that Christ hath taught us from his Father's mouth: of which matter there are many examples in the Bible, and no fewer both amongst the Greeks and Latin Writers that are Orthodox men, that clearly show how God ought to be adored and worshipped, and how the Saints and those that stood for the Christian Religion, and asserted it manfully, should be honoured, who endured all manner of contumelies and wrongs for Christ's sake.   

CHAP. IX.  
Of a singular new way how to make Salt, and of the Nature, effects, force, use, and differences of it; By the way, a consideration of some herbs growing by the Sea, that are full of Salt juice, and out of which Salt is made.  
THough a little before I treated of the Nature, and necessary use of Salt; yet it will be worth the while, to speak something more largely of this wholesome sauce, without which all meats are unsavoury, and without taste. First of all I testify to every one that hath care of a Family to provide for, and to all that have the charge and keeping of Cities, Castles, Forts, and Garrisons exposed to dangers and incursions, 
Choice of Salt must be had.  and must victual and store up for them with provision, that Sea Salt new boiled, and but lately purged from its foulness, is not so convenient to Salt flesh or fish. It is boiled and prepared at Zirizea, and many other places in Zealand, in Summer when the Sun is very hot, by force whereof the Sea grows exceeding Salt, 
The Seamore salt in Summ●.  and the Salt grows extreme white in the larger vessels that are to make it in, which are filled with Sea-water, Bituminous clots of Earth being put under and set on fire, we call it Turf, whereby by degrees all things are done somewhat better in the Salt pits, than by heaping up wood under the kettle, by reason of the flame that dangerously breaks forth from the mouth of the Furnace. But if it be presently or after some days, whilst it is yet warm of the fire, taken for use it will quickly melt, and dissolve into a salt water, so that it will leave a muddy kind of moisture on things that are salted with it. So Salt that is first taken out of the hot vessel, or Iron Cauldron, and is not hardened by age, or grown fast together, whereas it sooner melts into brine than it is fit it should, 
New Salt soon melts, but old lasts longer.  otherwise than old Salt doth; I hold not so good to salt or season meats with. Wherefore they that would have all salted meats, fish called Saperdae, Codfish, Sea-calves, 
What Salt preserves salted meats.  Tunies, Herrings, that are a kind of Thryssae, to last long, that is to be kept for the next year, or till the Summer be very hot, and would carry into farther Countries things that should not stink, 
What kind of fish is Trissae.  let them remember that old Salt is best to season them with. 
A new way to make Salt.  Our Ancestors formerly made salt to their great profit, not of Sea-water congealed and hardened into Salt by the heat of the Sun, such as is brought from Spain and France to us, but of the clods of the Sea, burnt to ashes, which by pouring in water by degrees, they made Salt of that was very clear and bright: the people and Inhabitants called it Zel or Zilzout, 
From Salt comes Silt and Sold.  from the clods that were full of Salt, from whence it is taken: and all the Low-Countries unto our days used no other kind of Salt. 
Whence in the Germane tongue comes Soldaten.  But when that kind of making Salt grew out of use by another way brought in from other parts, a new way was invented, that is no less gainful than the former. For course, black, dirty, salt, being brought in from Spain and Aquitan, our Country men take forth the mud and filth, and make it exceeding white, 
How the Zelanders make Salt white.  and fit for use to preserve meats. Also our Salt-makers use another way of boiling Salt, that differs not much from the former. For every third or fourth year they break up their hearths and floors, 
The making Salt of clods.  they call it Den heert, with a fork, and a large vessel being set upon it, and made hot with fire put under it, they cast the clots and pieces, that are wet with a briny salt liquor that drops from them abundantly into the vessel, and these they break small and soak in Sea-water, and boil them; after a few hours the muddy dregs will sink down to the bottom, and most white Salt is drawn forth. 
What is Cleynzout in Zealand.  They call this kind Cleyn zout, or Cliync zout, for that the clots of it struck one against the other like flints for hardness, will make a clanging noise.  
This kind of Salt is fit to bring to the Table to adorn it with, and is useful for many things: yet is it not so good to preserve things. Wherefore they rub Cow-hides, and skins with this salt, and cover them with it, as they do also with course Sea-salt. Wherefore the Senate made a Law, that no man should sell such salt, 
The Senate's Law not to sophisticate Salt.  unless he would testify upon oath, that he sold it not for sincere and natural Salt, that is made of Sea Salt, and the brine of it, but for fossil Salt, that is dug up and made by Art, lest there should be any fraud, and imposture used. For being it is as white as Snow, and hath all the marks of the best Salt, ignorant people cannot easily discern it, or observe the difference unless they prove it by such things that use to be seasoned with it. For salt meats and other things seasoned and salted with this salt will sooner stink, and smell rank, when you think to keep them till Summer be far spent.  

 Salt the Dutch call Braedtzout.  That Salt which our Country men call Braedtzout hath the same effect and virtue, because they pour in but a little Sea-water, and burn and torrefie it a long time. This Salt is clear, bright, shining, sightly, crumbly, crusty with large broad, kales, and pieces that blink like Stars, that is wonderfully desired by those of Flanders and Brabant, both daily, and chief for their domestic use, whensoever they make great Feasts and Banquets, to furnish their Tables with. For being that it shines and is so pleasant to the eye and so hand some and pleasing to behold, 
The source of Salt against the biting of a mad Dog.  at a great distance, it doth wonderfully adorn great and rich men's Tables. It is used effectually with honey against the biting of a mad Dog, it cures Scabs, it breaks humours applied with leaven▪ Honey, Butter, Hoggs-Crease, even those swell that when the Plague spreads, do show themselves under the Armpits, and in the Groin. But pickle or brine made with Salt and Sea-water, doth presently take away the burning beat, from any part that is burnt, and assuageth the most violent pains, whether they come from Gunpowder, Oil, Pitch. Scalding-water, or coals of Fire, 
Brine good against burn.  especially if a thin linen rag wet in the brine be tapped upon and wrapped about the  parts. For by this moistening of it, is the fiery force washed away, and the bitter pains are allayed. 
Parts burnt need no cool things.  But they do ill that apply cold, and repercussive means to those that are so affected, for so they strike back, but do not draw forth the fiery heat, and by that means it takes faster hold on the parts, wherefore at first nothing is better than pickle, either new made, or that which lies upon Butter, if it be applied. 
Soap good for burns. Lime with rape water takes out fire.  Soap is as good as this, whereby we wash dirt from our ; if we make a lineament therewith, with Honey and Butter. Also water where-Rape-roots are sod is safely applied, and it will be the more effectual if you dissolve a little quicklime in it; for so applied as a Lixivium, it will abate the heat, and dry without biting. But since I mentioned some kinds of Salt a little before; I shall debate concerning that artificial Salt, that for want of natural Salt may supply the place of it. The Arabians call this kind Salt of Kaly, 
Salt of Kaly a kind of Salt.  from a certain plant by the Sea wherewith out shores are plentifully stored. There grow in many places about us, some herbs that have a Salt juice, out of which, Salt, if otherwise we cannot procure it, may easily be drawn, and used in our Houses; such is Sea Purslane, next kind to Halimus, as Mathiolus tells us, 
Mathiolus his industry.  who was ingenious and painful in discovering of Plants: our people at the end of Summer gather this and pickle it, and keep it, or covering it with common Salt, they keep it for to use in Winter, as the Spaniards do Olives, Capers, Sampire: For it raiseth appetite, and dispels loathing and vomiting, if at any time the stomach oppressed with phlegmatic or choleric humours do loath meat. All the Herb, even to the seed that is small and hangs in clusters, till it grow ripe, is like to out great garden Purslane; which great men use to pickle up with gross and Bay Salt, toget them a stomach to their meat. 
The pickling of Sea Purslane. The description of the true Halimus.  Yet whether this Purslane of the Sea should be called Halimus, I am not yet certain, for that causeth hunger, this drives it away. But in our sandy Mountains, a little shrub grows forth, and a twig about two or three Cubits in length, with leaves like an Olive, and hath long twigs Willows, that are flexible and easy, the boughs being like Olive boughs but the lease is less, and some what round, green above, but beneath in the part next the earth, it is white and grey; the fruit is in bags, not unlike to a whirl that women use; For whirls are used at the lower part of the distaff, the better to turn all about: 
What a Whirl is. Halymus drives away hunger.  This shrub comes near to Pliny and Dicscorides plant called Halimus, being of great force to repress and drive away hunger, for it drives away the vicious and unruly appetite of women, that they are commonly molested with about the third month after their conception; and some also that are well; because their stomach is full of noxious humours, and sour phlegm: 
Longing called Picatio or Citta.  hence are they troubled with a doggs-appetite, and greediness to eat, called Bulimia, as though they could eat an Ox: as that disease in Women called Picatio, wherewith like the Magpie, they are given to eat Coals, Shells, Pomegranate-Pills, and other things unfit to be eaten: For these defaults, the shrub Halimus is good to be used, that hath its name from the effects, the leaves being boiled like Potherbs, with fat broth, and no Salt mingled therewith, for so it correcteth those sour humours, that they will less provoke natural appetite, and it is thought to do the same being chewed in the mouth, as some things only put to the Nostrils, 
Sea Orach.  discuss the faintings of the heart, and recreate the Spirits. But Sea-Orach, that looks wan, and unpleasant is found on all the Banks of Zealand, 
Sea Coleworts. called Soldanella.  yet it riseth to no height but lies upon the ground, and is very low. Sea-Cabbage, which is the Germane Soldanella, which our Country people do miscall by the name of Sea-Purslane, is rightly called Zoult Nelle, from its Salt savour: it grows abundantly on the Mountains of Zealand, being neighbout to Halymus, Sampire, Anthillis and Eringoes. It delights in the Sea Air, yet it is not watered with it, as the Sea weeds are, of which I shall speak afterwards. This herb creeps on the ground, 
The herb Kali is another from that of Tragas.  with long branches that are tough and, like▪ twigs, and the stalks are moist with Milk, the leaves are red somewhat round, the seed is black in reddish knobs, shut up in covers, they use this to purge the belly, boiled in fat broth, that it may less offend the stomach by its acrimony and salt bitter juice. But that Herb the Arabians call Kali, is exceeding common in Zealand, for with that our Ancestors formerly, and with salt Turf, and Clots, that have a kind of Bitumen in them, did make most whitest Salt, the same way as formerly shown you. 
The description of Kali or Sea Sengreen.  It is an herb that grows at the lowest part of our Seas, which the Ocean wets, and it is most plentiful all Zealand over. I use to call it Stoneçrop, Worm-grasse, Housleek or winter Sengreene: the stalk is a hand long, standing firmly upright, round and knotted, with joints in their orders to distinguish it, with many round stalks growing to it on both sides, which are very smooth, and compacted together, and seem as though they would be pulled out one of the other, as Horsetails are, with leaves proceeding from a single stalk, and they are guarded about with it, they are barwny, thick, full of juice, and as thick as reeds, we call it Riet, they hang about Passengers feet to stop them, and hinder their going, and they make a noise and crackling when we walk upon them, the root is small, thin, and with slender hairs. The whole herb from its bottom unto the top of it, 
The herb Kali stops Crabs.  is very cleaf and of a bright shining green colour, and it doth not decay or die in Winter, so that hanged upon the roofs of Houses, it will grow green a long time without any other moisture, as Aloes; for it is very full of juice, and wet with its natural moisture abundantly. Our people because it hurts and hinders Crabs, call it Crabbequel; For being it grows very thick, it stops their courses, that they can hardly pass, 
Kali is an herb sheep love exceedingly.  and with great trouble do they wind themselves out of it, when men hunt after them, and desire them for food. This herb is the most pleasant and wholesome fodder for sheep. For since these  in moist weather, 
Salt herbs cure sheep's diseases.  are subject to the dropsy and strumous tumors, we in our land call it den Bot, by eating this herb they are recreated and cured. For it is a most Salt Plant, because always when the Sea comes in, it is watered by it. Hence it is, that being thus moistened, it grows thick and abundantly. But those that would keep this for sauce, my Counsel is that they boil it moderately, and pickle it with Vinegar not too sharp, rather than with Salt pickle, or to cover it with Bay-Salt, as they do Purslane. The use of it is more wholesome for phlegmatic and fat people, than for such as are lean and spare. There lies under the earth where this herb grows, and almost under all Sea costs, first a clay that is clammy and glutinous, and being handled will stick to ones hands, and it will not easily be shaken off. 
Georg. 1.   
But like a fish that cleaves unto your hands, if that you handle it. And if it spot your , it can hardly be washed off. We call it clay because it Cleves, the Brabanders call it Leem; 
Cley called of Cleven because it sticks. The Bitumen in Zeeland called Darri.  next to this follows a ceartain bituminous matter, and concretion under the earth, which, as I said elsewhere is called Darri: out of which as out of Mines they dig Turf, that are very fat, which being kindled as dry turve, make a vehement heat, and being turned to ashes, and wet with Salt water, did formerly afford matter to our Country men to make Salt with. But that way is now left, by reason of the abundance that is brought to us from France and Spain; yet might it easily by recalled again, if there should be any hostility that should keep foreign Salt from us, or plenty thereof should be wanting to us from any other cause whatsoever. Wherefore I think I shall not wholly lose my labour, by showing this decayed and almost forgotten way of making Salt, that, if ever need be, it might be restored again. 
Rembertus Dodonaeus.  But since I am fully upon the mention of Sea plants, I shall speak something of Seaweeds▪ For Rembertus Dodonaeus a Physician of Mechlin, a man that for illustrating of Plants, and in his practice of Physic, is very knowing and industrious. Every where near the Sea, there are Forts and Bullwarks raised to resist the Sea-waves, at their very entrance and first coming into the Haven, made of beams and long poles drove in strait and cross ways, 
An artificial description of a Promontory.  which, besides huge mighty stones, that are cast in, to fasten the work, are propped with bands of Faggots, and cross beams of wood. This Engine is like a Promontory that sticks forth: and is a safe shelter for Ships to ride under. Not only our men, but the Italians and Spaniards call this structure the Cape; whether it be artificial or natural: and in cosmographical descriptions it goes under that name. Seaweed grows abundantly, sticking fast to this, which though it be vile and base, which besides that it is a Proverb, Virgil also observed; 
Base than Sea weed. Eclog.   Ruder than Kneeholme, than Seaweed more base. 
Yet it hath some use in Physic: for it abateth pains of the Gout and Joints, the body being first purged, it discusseth inflammations, it cools and dries far more effectually than Duck's meat upon ponds, 
What is water-Ducks meat. Description of Seaweed.  which is as it were a mossy excrement of standing waters, that Geese and Ducks feed on willingly. But since there are many kinds of Seaweeds, that which is common amongst us, is with branches, glib, substantial, knotty, with swollen Bladders and Appendices, and full of branches, which being pressed with the tops of your fingers, will crackle and make a noise, like Sena-leaves. This Seaweed is with a membranous leaf, and swelling little Bladders, stretched out by wind, that shine and are smooth as if they were polished, it floats for the most part, and swims above the waters, and when the waters are gone, it sinks down and flags, and lies upon the twigs and poles that prop it up, as if were good for nothing; the colour of it is red, dark, tawny, 
What is the colour called Ravus.  that consists of a mixture, of brown and black, between a grey and a yellow, and next to a full dark green; It sticks fast to the rods and stakes, that are driven into the shore to fence the rampants, like glue or birdlime, (having no root to help it to fold about) that it can hardly be pulled away. 
The second kind of Seaweed.  Another kind of Seaweed that is under the Sea-water, as grass weed grows in Lakes and standing waters, it is very thick together and so defends itself, the leaf of it is like Fennell leaf, and small as hairs, the colour is unpleasant, with a mossy and hairy concression: our Country people call it Wooer, and some Weert, which is drawn out of the Sea, with nets, together with Crabs and other small fish, and rubbish. But Phycos, or Sea Fucus is next kin to Seaweed, and is like it in form and effect, as Aristotle thinks, and Pliny after him. But Moss must be held to be a thing different from these: 
L. 6. c. 13. Host. animal.  one kind whereof grows not only on the shores, but upon the stems of ships, when they come home from long Voyages, to which not only Moss & Seaweeds, but shellfish, & a little fish called Echineis' stick so fast, that they will stop Snips, and hinder their course, therefore our men use to rub them off with sharp brushes, and scrape them away with Irons that are crooked for the purpose, that the ship being tallowed and carined well and smoothly, may sail the faster. This common kind of moss grows abundantly in the Belgic Ocean, of a grasse-green colour, which yet will degenerate into a yellow or yellowish colour, as, at the end of Summer, Vine-leaves, and leaves of Trees do: it hath no root to grow upon, to support it, yet it cleaves with a tenacious holding fast to the ground it lieth upon, or else being spread over the utmost coasts of the Sea, and the brinks thereof, it is lifted up by the Sea-rising; and sinks down when it goes out again; But Sea-mosse that Dioscorides describes, is wholly different from this, 
Sea Moss is a stalky concretion.  for that must be judged to be an herb of stalky concretion, and a hairy growing together, with slender hairs, and small stalks, that are woody below, with leaves as small as hairs, curled, and nicked, white and Ash-colourd, and by age waxing red, smelling like Soothernwood, or Sea-wormwood, pleasant, yet weighty, a good remedy for those that have Worms, and soon helps, the herb being beaten to powder, and a penny or a drachm weight of it, given with Wine; for it hath the same operation with Sea-wormwood, and is near a kin to it, and like it, if you look upon it when it first comes forth, and shows itself, if you regard the numerous leaves of it, or the growing stalks, or the crisped and jagged skirts it hath; 
Corallina is an herb that takes hold on Coral.  Mountebanks call it Corallina, because it is taken hanging fast to, and folded about, Coral in the Ligurian Sea, and drawn forth with nets.  
But there are in Zealand, who are the utmost people of the Belgic nation (whom Tacitus calls Mattiacoes, 
The Mattiaci in Zealand so called from their sociable agreeing.  from their sociable agreement, as I shall say more at large, a little after) Plains that are very long and broad, and from the descent of the Bulwarks, there are most plentiful pasture-grounds to fat Cattle, wherein do grow various kinds of herbs, as Sampire Kaly, or Sea-houfleek, Orache, Purslain, Sea-coal, Halimus, Rest harrow, with a purple flower, and little branches full of prickles, fit to break the stone, Seaweed, Corallina a little shrub: but Buckthorn grows some three Cubits high, and is proper for sandy and brambly grounds, in some places it grows like a Tree, as Christ's thorn, that is less fruitful, with boughs that are stubborn, and hard to break, 
Description of Buckthorn.  with leaves like the Olive, but narrower, green a top, and white under, next the earth, the berries are round, and as great as a Roman Pease, and they grow together in clusters, and the boughs fold close one within the other, and the fruit hangs by a very small stalk, and is of a yellow colour, and when it is ripe like Saffron, sour and bitter in taste, and it draws forth spittle abundantly, and quencheth the thirst in Fevers, having one kernel within, yet not hard as stone, as your Corneil-berries, or white Thorn-berries are, that is, that sharp Thorn, that in the Month of May, when all things flourish, is very graceful, and smells sweet, or like to Barberries, but it is easily broken with the Teeth. But that which is peculiar for bushy and downy places, is called by the Zelanders Down Berries: when Autumn gins they use to dress up their chambers and houses with this sprout, when the berries begin to grow yellow; and they will last till winter be far spent, and refresh the eyes to see them, and by their sharp taste they are very good for a nauseating and qualmish Palate. David speaks of this plant, who in many places brings very apt similitudes to persuade in the point of Religion, fetched handsomely from nature's works. Before, saith he, 
Psal. 57  your Thorns be grown, and become hard as white Thorn, the Lord shall break you, and take you away, and shall make you melt as a Snail, 
A place of David explained.  and an abortive child. Whereby he describes the factions and deeds of wicked men, showing that their Tyranny, threats, power, endeavours, and undertake, shall all come to nothing, and shall never do the hurt they intended, taking a comparison from the Buckthorn, that when it is grown up, is full of hurtful prickles, but in the spring it is tender, soft, tractable, and not so hurtful. Now there are in these Seacoasts, many shrubby plants, whereof some growing far from the shore, yet receive the Sea Air, though they be never wet with Sea-water; others are moistened by the Sea coming in, when the Ocean overflows, as it useth to do in winter, at the full or new of the Moon: hence it is that all Sea plants are of a wan colour, 
Sea herbs are ill coloured.  and hoary, and not so beautiful as Garden plants are, nor so graceful to sight; yet some of them transplanted and made tame by cultivation, become more beautiful, and grow, and flourish more delightfully. We see the like in Cobblers, Bakers, that stand by the Oven, 
A simile from sordid Artificers.  Collier's, Black-Smiths, Goldsmith's, that are gilders; which is performed by Quicksilver, and in those that forge Pewter, Brass, Copper, Led,: all these are discovered by their Countenance, 
Some works change a man's colour.  and have not their natural colour, but that which is accidental by reason of the vapours and fumes that fly about them, so that some of them are Box-coloured, Weesil-coloured, wan like half burnt Brick, brown, smoky; but should these men use some other trade, and forsaking their vulgar calling, should live as gentlemen, they would soon look of another hue, far more comely and beautifully, and their whole body as well as their faces, would be more graceful to look upon; though some of them would always carry some marks of their old vocations, that they were before used to, and this we observe in Country-maids, and men that chance to rise to great fortunes, that they commonly will discover something of their former rural and servile life.    

Laevinus Lemnius, a Physician of Zirizee, CONCERNING Nature's Dignity and Excellence.  
The Fourth Book.  

CHAP. I.  
Of the force and effect of the Moon, by whose motion the Sea is driven, and what useth to happen to men that are dying, or desperately sick when they are in their agony, and are beginning to die, by the flowing and ebbing of the Sea, and motion of the Moon; whose forces, such as live near the Sea, perceive more effectually than other men.  
I Shown before what power this Planet had, 
Gen. 1.  which was ordained to give light by night, and is nearer to us and more familiar than the other stars, whose force works upon the bodies of Animals, and stirs the humours. But since it is wonderful effectual not only in raising, 
The force of the Moon; what diseases it sharpeneth.  and moving of Tempests and inundations of the Sea, but in causing and sharpening diseases, namely the Apoplex, Lethargy, Astonishment, Epilepsy, Palsy, Dropsy, Catarrhs, and phlegmatic distillations. I shall speak a little more accurately concerning the nature of it, and the rather because the Inhabitants of the Low-Countries do more strongly feel the force of it, by living so near to the Sea, than others do that live farther from it; for these being so near, and when the Moon sets in the West, are so nearly shined upon by her, and no woods or Mountains keep her from them; do manifestly perceive the power of the Moon, and are more abundantly moistened by the moist beams of it. For as Pliny saith. The Moon is a feminine, soft, and nocturnal light, that moves humours, 
L. 2. c. 100  but it draws none as the Sun doth, but fills all things with a moist vapour, and makes them swell, whence it is, that such as dwell in moist and cold countries, are full of Phlegm and excrements, and are subject to coughs hoarseness Poses, and to many other defluxions, and Catarrhs, especially such as are idle, 
Idle persons subject to catarrhs. Idl● people subject to the Moon's effects.  and sit much, and seldom labour or exercise, upon whom, by reason of abundance of humours, the Moon doth more forcibly show her strength. So that these above other men are exposed to her motions and effects. For Porters, Seamen, Carriers, Husbandmen, and many more that labour much, and who by native heat augmented and roused, do consume superfluities if there be any, are less subject to the inconveniencies of this Star, and do not greatly feel the force of it. Yet that I may discover what I have proved and observed by long experience, I will show what force the God of nature, who makes all things for our use, hath given to the Moon, besides that clear light, she borrows from the Sun to give light to mortals in the night time. Moreover I will show by the way what increase she gives to Shellfish, Oysters, Cockles, Plants, 
L. 1. Hist. c. 98.  Corn-Trees. Pliny, from Aristotle, maintains that in the French Seas, no living creature dieth but when the Tide goes forth: which opinion as I dare not contentiously contradict or disallow; yet I do testify to all men, that all things do not exactly answer that opinion: since I have seen some by the motion and aspect of the Moon, when the Sea was coming in, to die; but most men when the Sea goes out.  
For in the low Countries those that live by the Sea, as I have proved it, use to die after a divers manner, according as the humours abound in them. 
Fat people are in danger when the Sea flows.  For some by the course of the Moon, by whose motion the Sea is driven, when the waters flow, others when they ebb, either recover or die; the humours and Spirits being either tossed or quieted by the motion and aspect of this Star; So in denouncing the Crisis, that is, in giving judgement of life and death upon all those, that I observed to be troubled with diseases from fullness of humours, or with inflammation of the Lungs, pleurisy, Quinseys', Apoplexies, Lethargies, and Phlegmatic diseases, and Dropsies, whose bodies do swell, and the moisture chokes them, I pronounce that when the Moon is at the full, and when the tide comes in, those persons will die, or else the most of them, according to the condition and nature of the disease, will suffer some manifest alteration, by sudden breaking forth of sweat, or blood, or evacuation, and flux of humours that abound in some part; 
Dry bodies die when the Sea goes out.  then I give my judgement, that hectical people, that is, such as are lean and consumed, & dry for want of nutriment, and old decayed decrepit people will die when the tide goeth forth, and the Moon is hid. And the greater or less cause there is in the body of fullness or want of humours, they die the sooner or la●er. So they that are swollen with water, or have full and fat bodies, if they lie sick of a dangerous disease, that comes from fullness of humours, they die presently when the floods rise, and the Moon is either new, or in the full; some when the waters are in the midst between both, 
Sound people so well as sick feel the force of the Moon.  and others die when it is full high water. On the contrary dry bodies, lean, straulings, wan, bloodless, wasted people die easily, when the tide goeth out, and the Moon hasteth to the West. Some of them, as they fail in strength, die about the middle of the tide; others when the flood is gone, and the Haven is empty. And not only sick men's bodies are affected with these external causes; but also those that are sound, feel the forces of the Moon's effects: but the more any man declines from a sound temper, the more is he subject to pains, and to the change of the Air and of the Moon, especially when in such bodies there are vicious humours. So when the Moon is in the first quarter, or when she is full, and a cold wind blows, the Muscles, Membranes, Nerves, Pannicles, tendons Wax stiff, and being contracted and wrested, they endure sharp pains. Thus much of the Moon's force and efficacy, and of the motion of the Sea, which let no man think to be vain, or old Wives Fables, and so reject it; for there is nothing more certain than this, or more consonant to truth: for experience confirms this, and reason makes it good, even in things inanimate and that want sense. For the hairy skins of seal-Calves taken off, 
The Nature of some skins in raising up hair.  will grow stiff, and the hair will stand upright, when the Sea comes in; and when the Sea goes out they fall down again, and this Pliny speaks of. We observe, the like in some land Creatures that have four feet, whereof most of them hunt for their food upon trees; for Sabel and Ermines skins, if they be laid in the bottom of a Chest, and other  laid thick upon them, after three days, more or less; they will come to the top, especially the Sabel skins; for that Creature being active, and restless; the like motion up and down, almost remains in the skin taken off, chief when it is pulled off, the North wind blowing, and it is exceeding cold and dry in Winter. 
When skins must be taken off from living Creatures.  For if you take off any living Creatures skin in Summer as from Coneys, Panthers, Leopards, Lynxes, Hyenas, Cats, Foxes, Squirrels, Weesils, Ferrets, Polecats, and many more, of which we make cover to use in Winter, for the most part the hairs fall off, because the roots of them do not stick fast, the skins being lose and the pores open: hence it comes that  lined with such skins, are sooner spoiled with Moths, because they were taken off at an unseasonable time of the year. Wherefore they do not wisely, who in summer when the Southwind or South-West-wind blow, lay forth their Mattresses, Coverlids, Hang, Tapestry, and their best wearing apparel, laid up for festival days, and for bravery, which St. Matthew calls marriage garments, to be ayred in a Southern air, 
Ch. 21.  and not by the Northwind; and expose them in a moist season. 
What will hinder Moths from breeding in .  For covers and skins, and  grow hard in a cold dry time, and become better; because this way are Worms, Moths and all Creatures that destroy , or that eat and wear them abolished, and consume. For cold and dry is good to preserve things, and often shaking and beating of them, to shake off all dust and filth from them. And whatsoever is kept in Chests or Trunks, and is never moved, nor ventilated and aired, will stink and grow for did and musty, and suffer wrong, and be much worse continually. 
Heat of the bed makes skins the worse.  Also they must not at night be laid upon one's bed; for the sweat that comes from our warm bodies that are wet with it in the night, when we sleep, is sucked up by our  and Garments that cover us, so that being moistened by this warm exhalation coming forth, they receive matter for corruption. For hot and moist is fit to breed filthy vermin, 
What quality breeds Worms.  hence in Summer when the air is warm, our Chambers, Houses, Parlours, Dining-rooms, Kitchens, Chests, Cellars, Butteries, 
In Summer, houses and bodies are troubled with vermin.  Gardens, abound with Snails, Worms, Wiglice, Flies, Gnats, Caterpillars, Hornets, Wasps, Beetls, and our bodies with Lice and Nits and Fleas, which are less seen in Winter, and do not trouble us so much.  
Wherefore all those ruff, and hairy Beasts, and such also as have a tender and soft skin, whereof rich skins and cover are made, live rather in cold than in hot Countries, and thereupon their hair sheds the less, because their skin is more contracted, and their hide is more condensed and bound up by the cold: so that it holds the hayrs the faster, that they will not soon fall off, or fly away.  

Zealand full of Coneys.  So in Zealand in the very entrance all most of the Ocean, there are abundance of Coneys to be seen, wherewith all Brabant is furnished after the Winter solstice, till the beginning of the Spring: and there is no small number of Hares, of an unusual bigness, the flesh whereof is sweet and wholesome, and (as some ridiculously trifle) will never take Salt. But they run here and there in the small mountains, and amongst the sandy hills; some part whereof lies opposite to the North, or Western Solstice, not by Art, but naturally; so that by reason of the cold Air, and dryness of the sand, they are most wholesome, and very nimble, far beyond those that are fed and fatted in coops, 
Coneys fed with man's blood are not wholesome.  especially if they be fed with man's blood; as I have heard that some Surgeons have done in divers Nations; that when they opened a vein to bleed the sick; they gave the blood to such creatures: and this will wonderfully feed them, and fat them, but they are unwholesome, and hurtful to eat.  
Wherefore wild ones, that run up and down as they list, wand'ring here and there, are the most wholesome to be eaten, and their skins are thicker, and their hair grows faster and closer to their hides.   

CHAP. II.  
Of the Islands in Zealand, and of the nature of people there, and their Conditions, Manners, Original; and what great benefits the land of this fruitful Country affords to strangers, in a short and clear description: wherein, by the way, the memory of things done is rubbed up, and many natural causes are explained.  
SInce the Country of Zealand affords so many things that are useful for life, and for the good of other Nations; I wonder that so many people should so undervalue this Country, and despise it. For, besides the gallant and huge high Bay-trees (that I may begin from the fruitfulness of the ground) which are full of great shining berries, 
The fruitfulness of Zealand.  of which they have none in Brabant: besides the efficacious and wholesome herbs, some fit for curing diseases, others to be eaten; besides the most white Salt, that is made by the industry of the Citizens: besides Madder, 
Madder and Alum makes a fast colour upon Cloth.  the French call Garansa, and we Meedecrap, that is fit to give a lasting colour to cloth, that will penetrate into it: besides wheat, than which there is no whiter, nor heavier in the world: besides so much salt fish, and fish dried in the wind: besides the infinite store of fish that is brought in daily fresh, and is dispersed through all parts of Europe: there are fair Cities built, and gallant houses, well furnished with all household ornaments, so that all things every where, 
The cleanliness of the Zelanders was very pleasing to Philip King of Spain.  are cleanly and beautiful to behold, which the most illustrious King of Spain, Philip Prince of the Low-Countries, did exceedingly wonder at, in special, and so did his Lords and Courtiers that were about him. To these we may add the commodity for Havens, and safe places for ships to ride in, where every Nation comes, and they are most fit for sailing to any part of the world they please to set forth for, nor do they want able Mariners and Pilots for that work, who have sailed over all the secret parts of the Sea. But how fat and rich the ground is, and how fruitful the fields are and what great herds there are of Cattle and sheep, hardly any man will believe but he that sees it; as also the most plentiful pasture land to fat cattle with, not only within the hills and ramparts, but also without near the Seashores, in the very creeks of the Ocean, where there wander up and down some millions of cattle that are a great profit for Merchants, and vast gain; and they are not only greater than ordinary, but very dainty meat, by reason of the ground and grass, which affords them such wholesome fodders, that strangers are exceedingly taken therewith; so that Pettifoggers, that is such as are given to follow controversies, 
Advocates take bribes.  can gratify Advocates and Procurators no better with any bribes (excepting Gold) than when they present them with a Zealand weather, that hath a good fleece, to store their Kitchen with; for than they take the business to heart, and follow the cause hard: and if a great sheeps-milk-Cheese that is green, be joined with it, that weighs many pounds, you cannot please a Lawyer better. 
A green cheese Whets the stomach.  For with such sauce are their full stomaches and overcharged with wine, whetted to drink and feast again. I dare not promise much for the mild Air of Zealand, for in some places it is very sharp, 
What Air is in Zealand.  and not so wholesome as their neighbour countries chief in Summer, by reason of the filthy smells of lakes and standing Pools, and because there are but few trees growing there. Yet this convenience it hath, 
Why the Air of Zealand is not soon infected.  that it is but little subject to contagions and pestilent diseases, and is long before it be infected: but once being infected, it will range unmeasurably, and will not easily abate. 
A simile from fire in things burning.  For as hard wood will not easily take fire, but being once on fire is hardly put out; so bodies hardened by Northern blasts and Sea Air, do not easily admit of the venom, but once seized upon by the Plague, they can hardly get clear of it. Moreover the pit water that is in Islands, 
What water there is in Zealand.  not long since won from the Sea, is not very wholesome and savoury, and is either brackish, or boggish, or tastes filthily. Yet in the City of Zirizea there are pits, as good for water as any River waters, 
Zirizea hath pits that are wholesome. Whether the Ancients knew Zealand.  or rain water. We may collect out of Cornelius Tacitus, that this Sea-country was not unknown to the Ancients; but not known by the name it is now called, but by the common custom and usual manner of the people speaking one to another, whereby they called them Mates. For, saith he; There is under the same subjection the Nation of the Mates, like to the Hollanders, 
Lib. de Morb. German.  but that they are more fierce, by reason of the Climate they live in; whereby he shows, that though they are neighbours to the Hollanders, so styled, from the hollowness of the earth there, so that they are to be reckoned amongst them, yet are they distinguished by their common names, and that these being nearer to the Sea, 
The people of Zealand are cunning and industrious.  are the more fierce, as they are indeed, and for strength, wit, cunning, craft, fraud, quarrels, knowledge in traffic and industry of searching out, do exceed them. Now this name of Mates, 
Whence are the Zelanders calted Mates.  they have not given them from the place, or some Captain, or otherwise, but from their vulgar compellation, and manner of speech one with another; for Mates, which in their ordinary discourse they use together, signifies as much as a companion of all actions, contracts, dangers, and a partner of all one's secrets, counsels and labours, that they take together.  
So all those that go in companies, or that buy and fell together, and as many as make an agreement or compact, and with full consent of mind bring their goods into a common stock, in hopes of gain, by a custom amongst Seamen, of which there is great plenty in these Countries, are in their native language called Mates, that is, 
How the Zelanders call a Colleague.  joined in company together. But such as are joined in confulship, or any illustrious dignity, be it for Senators, Treasurers, Overseers, Guardians of children, Executours of wills and Testaments, and other offices are called by one the other, Veynout, even those that are Consuls amongst us, and it signifies as much as Colleague. Wherefore of ancient custom, and common manner of speaking, which the Romans observed amongst these Nations, when they were conversant amongst them, and had them under tribute, or kept them under their protection, they call them Mattiacoes; So he the Germans call Herman, signifies Arminius, 
L. 4. Belli gallici. Who the Zelanders call Ambachi.  and whom Caesar in his Commentaries, calls Abactos, we call Ambaches Heeren. For the Low-countrieses people thereby mean some great men, who have the whole power in their hands, and rule within such a Colony, or territory, or Jurisdiction. The name Zealand is but new, and was not known to the Ancients, it is derived from Sea and land, as if you would say Land by the Sea: for it is compassed round with the Sea, and parted into many Islands, 
Zealand hath many Islands.  in all 15. yet the Sea but few years since did do a world of hurt to these Lands; by force and inundation whereof, great part of Zealand was overflowed, all the banks and Ramparts being broken down: yet some famous Islands remain, whereof three in special are always arming themselves against the Ocean's violence: and with huge expense (which we can hardly persuade the Prince and his Deputy to believe) scarce defend themselves with great labour against this unruly element. Amongst these, 
Whence Wallachria is so called.  the first haven men come from Sea Harbour at, is Wallachria, either called so from the Inhabitants, or, as I conjecture, from the French that frequented this coast, which in the Belgic tongue are now called Walen, and their young men Waelkens, or from that part of Britanny, 
The Situation of Wallachria.  wherein toward the West, the Welsh reside, which are the chiefest Ancient Nobility amongst the English, and they came from the Gauls, as their speech yet declares. This Island Eastward is over-against Brabant, Southward, to Flanders, Northward to Holland, and from the Western equinoctial to Britanny, into which is the shortest cut, and from which part is the first entrance into the Sea, what part soever of the world we please to sail unto. 
Armude.  At Armude by the free Town of Middlebourgh there is the safest Harbour for ships to ride in: and here chief is the Fleet made ready, be it never so great; what part soever they are bound for. This Island, besides some parcels of ground lately laid to it, (which our men call Polders,) is eight miles in compass, as also Scheld, from which in a hundred years, are three hundred Acres torn off; is distinguished and adorned with some beautiful villages and Towns, and there is one principal City in it, 
Middleburgh the chief Town.  or Mart Town where Merchants frequent. and whereby it is made famous, called Middleburgh, that is Metellus his Burgh, who was a great Noble man, and a Consul amongst the Romans, and from him many suppose it borrowed that name: but I think it had this denomination from its strong fort and Castle, or unaccessible rock and Tower, 
What is Burgh in the Germane congue.  such as was the Tarpeian Rock amongst the Romans, which stands in the very middle and Centre of this Island. Which places Commanders and Governors of Countries, use to possess, and fortify, from whence as from a high place and watch-Tower, where they keep their guards they can see round about them, and resist the Incursions of their enemies. Hence amongst the Hollanders came the dignity of Burghomaster, and Burgrave because in them is the supreme power, and government of that place. Yet I deny not but it may be referred to the builder of it, by whom in such a place this fort was raised against hostile Invasions. There stands from Middlebourgh toward the South-West, or West, 16. furlongs which make two miles, a City not great in compass about the walls, but well fenced by nature and Art toward the Sea, which we call Flushing, 
Flushing City.  a place well furnished with industrious Fishermen, and experienced Seamen, and Pilots as we call them. Not Ulissea, from Ulysses as some trifling say, that it was built by him. But rather from a Pitcher or Flagon, 
A Flagon what kind of cup.  which earthen kind of Pot is narrow mouthed on the top, that the Liquor may not flash over but be poured forth handsomely, but the belly or middle part is wide, and capacious, and toward the bottom it grows slender and less by degrees, the Hollanders call it e'en Flessche, the picture whereof is born upon the Flags and banners of the city, 
The name Flushing came from e'en Flessche.  and upon the top masts of ships. But because the Inhabitants of this place drink sweetly, and the women will do the like, and are sometimes stronger than men at this sport, from the embracing of a flagon that they so much delight in, and take such pleasure to drink it off, they got this name, or they took the name themselves, from their custom of drinking; and it is old with them to do so, not to make themselves drunk, but to drive away all clouds of their minds, and to make themselves merry. For there are in this country many touchy, sad, haughty, melancholic people, who are different from the affects of Brabanders, and Flemings, who are not guided by the sad Planets of Saturn or Mars, 
Why the Zelanders love their Cups.  but by the jovial and merry Planets of Jove and Mercury, hence it is that the Zelanders desiring to drive away those pensive thoughts, study to be jovial, and with drink in abundance to drowned these cares and tortures of their-minds. Toward the East it is opposite to Scheld. There is almost as far from Middlebourgh, 
The City Vere.  a City called Campver, very little within the walls, not many years since it was famous for the Scots being so frequent there. 
whence is the City Vere so called.  It borrows its name from the word Fretum, the narrow Sea, because from that coast unto the farther shore of Campa, which is a narrow turning; whereby it joins to Northveland, men are used to be transported. For the first haven, or harbour for ships to ride in, from whence we take ship; to pass over, 
Scheld Island so called from the River.  is called by the Hollanders Veer or Vaert; that is faring or passing over, in Latin Traiectus or Transvectio. Against this Northwards or Eastwards lies Scheld, so called from the Scheld a River that runs by it, which hath many populous villages and coloneys belonging to it, wherein are many country farms, many comely manors and Palaces of the Ancient nobility, as Haemstede, Moermonde, near to Renissa, and Broversaria, besides no ignoble Town. The City Zirizea, 
When Zirizea was first built.  having its name from the founder of it, is the chief ornament of this Island, which in the year of the world's Redemption, 849. when Lotharius was Emperor, first began to be built in the form of a City, and to be fenced round with walls, and from small beginnings was augmented to that splendour, that it is inferior to none of these famous cities, of which I dare testify thus much without ambition, or any immoderate love to my country, that it is stored with many learned men, and fruitful for excellent wits, and full of wise and provident Merchants, 
Zirizea. men much given to learning.  who by trading in corn, the choicest Wheat, and Salt as white as Snow, in Madder, Saltfish, and plenty of other fish, and abundance of herds of Cattle, make huge profit. As for their household and ordinary affairs, they are neat and cleanly, their table is moderate and frugal, never prodigal and luxurious; In Merchandise there is not one Citizen but is cunning at it, and industrious, and greedy of gain, and looks close to it, yet they are all liberal and beneficial to the Inhabitants that are pressed with poverty or are in want, and toward the rest hospitable, gentle, mild, affable, easy, and without any dissembling or complimental delusions, they are open and clear to all: For Godliness and pious worship, 
Zelanders are cunning.  they are rather religious than superstitious. But as for the people and dwellers in this country, there is no place of the world are so cunning and crafty in smelling out and discovering impostors, captious, deceivers, dissemlers, flatterers, spies, underminers, and dangerous men, though they do flatter cunningly, and use all skill to tickle their ears, for they cannot withal their arts and Cog, and counterfeit behaviours, and false glosses deceive these men, but they will soon find them out.  
— They are so wise to tell,  
What's sound, and feigned words they know full well, 
Pers. Sat. 5.   
If Brass with Gold be mingled for to sell.  
As some use to do who speak one thing and mean another. From this skill of judging of counterfeits, some common quibs and taunting proverbs have risen amongst the Hollanders, 
Some inclinations of the lower Hollanders.  the fool in the Comedy that they publicly acted speaking to them, that no man must take offence at it. The Brabander is merry, jocant, ridiculous, immoderate in stageplayss and Comedies: the Fleming is lascivious, intemperate, lustful, wanton: the Hollander simple, improvident, careless, dull, sluggish, sleepy, foolish, nothing Politic; the Zelander, is crafty, cunning, deceitful, fly, false. Which affections also grow stronger as they grow old, and show themselves more for cibly, unless the inclination of nature be conquered, and men better taught, that they may bear better fruit. For those are the vices of the base people and manners of the Nation, 
Manners of the Nation are peculiar to the people. Every Nation hath its vioes.  and not of the Noblemen, Gentlemen, and such as have liberal education. But since every Nation hath its faults and vices, manners, inclinations, and studies, that is, customs they all apply themselves unto, so this Nation, that hath the common nature of men, hath its imbred and natural affections, that nature carries them to, partly proceeding from the ambient Air, which manifestly affects our bodies, partly, to say nothing of men's diet, from the nature of their Parents, and manners of their Ancestors, and ordinary custom of life, which with time is so grown up with them and fastened in their minds, that it can hardly be ever taken out: 
Nobleman's manners differ from the fashions of the commons.  whence it comes to pass that (if you take away the Nobility or Senators, that are all Scholars, and adorned with learning) the common people and promiscuous multitude are inhuman, rude, barbarous, fierce, cruel, unruly, and far from civility, if you go over any Nations whatsoever. But that inveterate error, and depraved manners may be removed, which begin from our cradles and infancy to wax in our minds, and which we seem to suck in with our Mother's milk: 
Children to be instructed by their Ancestors.  it is the office and duty of Parents, (which our men now begin to take great care about) to see their children taught well, and to use so much care for the manuring of their minds, that laying aside all natural fierceness they may be inclined to all humanity and courtesy. 
A simile from wild beasts and Trees.  For as wild trees by transplanting, and by the industry of man become mild, and grow in Orchards; and cruel wild beasts by man's Art and managing grow tame: so man's mind which is not altogether so hard as Iron or Adamant, may be bend and instructed in more humane Arts, to learn honesty, honour, virtue, godliness, and religion. This is that amongst us that makes our Fishermen a people rude, and used to the Sea; 
Zirizea full of Fishermen.  whereof in Zirizea there are above 500 besides young boys not yet of age, that learn the same vocation, that afterwards are to be taken for Mariners, and experienced Pilots; are of so great integrity of life and manners, that never any quarrels, contentions, discords, or jars arise amongst them, and they never go to law one with another; so that the Magistrate never interposeth to decide any controversies between them, but upon most urgent occasions: for they use to hold a counsel themselves, 
The condition of life of the Mariners in Zealand.  and so to put an end to them all. They suffer none of their vocation to beg, and they hold it a disgrace for any of their company to ask an Alms at the door, or any thing by entreaty. But the company of Fishermen, and he that is the chief amongst them, whom they call their Deacon, appoints an allowance out of the common stock, for every one that stands in want, and hath not sufficient to keep his family, so that they need nothing whereby they may frugally and liberally sustain their hunger. 
The Zelanders fisher-men's moderation of their affections.  But when such a great multitude go to Sea to fish very far off, and it happens that they speed not well, none of them is vexed or troubled at it, nor wishes any ill luck to any man, but they all take it quietly and thankfully, in hopes that they shall have a better voyage for the future. But that moderation of their mind in such rude men, 
What the source of nature can do.  is not engrafted by any laws prescribed unto them, or teaching from wise men; but by the instinct and guiding of Nature, and apprehended by reason, whereby they find what is honest and decent, and what is not. But to look back to the Scheld. 
The original and course of the River Scheld.  This River at Vermandose, is yet well known by its ancient name, it comes forth of two Fountains, by the Nervii, now called Tornaci, and through Gaunt a most famous City, 
Gaunt a nursery for Students.  where I first went to School to learn my Letters, and so through the rest of the Countries of Flanders, it comes to Antwerp, and runs under the walls of it, and make a famous harbour, 
The Scheld an Ornament to Antwerp. Why the Scheld running by Flanders is called the Houte  and place for Ships to ride safely in. Then running a little farther, it parts into two, and divides Brabant and Flanders from Zealand: for, winding on the left hand toward the South, it runs on the coasts of Flanders, and is called by another name, de Honte, from its barking and noise it makes, where the passage lieth open by South- Vealand and Wallachria into the Western Sea, and again a passage into these parts; but on the right hand leaving the Coasts of Brabant, by a continued course, and keeping the old Channel, by the shores of the Island Scheld, 
Caesar l. 6. Comment.  it rowls into the Ocean with a violent and vast stream; and from the old name it is called the Scheld, the Hollanders usually call it Schelt, the French L' Escault, whence this Island is called Scheld, commonly Schowe, of which River the chief and main passage and deepest place Mariners usually call the Channel, that the Ships must sail in, that they stick not upon fords and stay in shallow places. 
The skilful. Seamen of Zealand.  And at this time the people that live thereabouts know it exactly, and call it by its name, showing the place, where some years past it was wont to fall into the Ocean, so that not in the most tempestuous night, do our Mariners turn from it, or sail the wrong way, as sometimes it falls out with those that are not well skilled in Navigation, 
When the roarring of the Scheld foreshews a Tempest.  to the great loss of their wares and Passengers; But in these places there are heard terrible noises and roar, either when the tide goes out, or else corns in, and the violence of the Sea exasperated by the winds strives against the stream of the River: this useth to happen commonly, when after North-winds South winds blow; so that those that live near, perceiving above a mile off, the roaring of the Sea and the Scheld, will tell of a tempest to come more than three days before. But when the mouths of the Sea were formerly narrower and the passages into the Continent nothing so wide, the Scheld was seen more plainly running into the Sea; but the Sea floods growing yearly, the mouths and passages are enlarged thereby, and their creeks are made greater, as it falls out with gluttons, whose throats are stretched with abundance of drink; 
A simile from gluttons that have their throats made greater.  hence it comes that this River is drowned in the larger Salt water, and its course whereby it runs into the Ocean can hardly be seen.  

Shellfish whence so called.  Some, deceived by the affinity of the name, thought that that kind of Fish, which I once thought was Pliny his Haddock, took his name from this River, and from Schelt should Schelvish be called so, because in the mouths of the Sea where this River disembog's and unloads herself, that fish is caught with hooks or nets: whereas it is, I think, so called rather from its scales, in Dutch Scellen, (for Scelps are attributed to shellfish and not to fishes) wherewith it is covered very close all over, and fenced as with a coat of Male: Therefore when it must be sod, for it will not be broiled, all the scales must be scraped off with a knife, otherwise than cod fish called Cabbelian commonly, that is smooth with a soft skin, 
Cabbelian.  without scales, and is not catcht in the mouths of the Sea, it runs into, but in the deep far within the Sea, though I am not ignorant that some Sea-fish oft times come into the very mouths of the Sea, alured by fresh water: and they grow extreme far by it, as Salmon that swim out of the British and Scotish Seas, against the stream into the Rhein & Mase, 
Eels love Salt-water.  as also the Trissaes, Alosae, Lacciae commonly called Elft, the Mullets, Harder, Accipenser or Sturgeon. But the Eel contrary to Sea-fish, swims to the Sea, and having tasted that grows wonderful nimble, and not so slippery, and more wholesome for meat: whence it is, that about the floodgates for the fall of the waters, (we call them Slusen, from shutting) that in Winter when the fields are full of water, let this water out violently into the Sea; Eels mighty great are taken in nets and weils: but of these I shall speak sometime more at large when Conrade Gesner a very learned man hath received satisfaction from me, 
Conrade Gesner commended.  and when by way of recompense I have finished my compendium of lesser fishes names, which I have dedicated to him. But this River where it comes upon the borders of Schowe, and from hence falls into the Ocean, it parts the Eastern Islands of this Country from the Western; whereof those that lie toward the East are called Beoester Schelt, by the Inhabitants, but those that are toward the South and Flanders, are called Bewesterchelt, as you would say the upper and nether, or the nearer and farther Schowe: Some are over the Scheld, 
Zealand is divided into two questorships.  others on this side the Scheld. Now by these names are signified two notable Questorships, to which belongs a Praetorian dignity, and Dictator's power: so that the governor's of these places, have power and right all the Country through, (besides the free Cities, where the Consuls are Precedents and superintendents) to punish wicked men with Kingly authority, to correct wanderers and Vagabonds; to imprison Knaves, sturdy Rogues, Beggars, Cutters, Oppressors, and to examine them by torments, and to cut off their heads, whereby all things are very quiet and at peace, and no man on his journey need fear any hostility. The most illustrious, 
Hieron à Seroskerka.  Hieron. à Seroskerka, a noble Gentleman of the equestrian order, and to be esteemed highly in many more respects had this Office many years, and he executed it inoffensively, and worthily to his great honour, 
Jodocus à Vuervia.  hurting no man. And Jodocus à Vuervia a most magnificent man, the governor of the Country in all our Island, not without the expectation of the greatest dignities, doth augment his Father in Law's honour and greatness, with an equal splendour of his descent and nobility. Some years past this River running between the Zealanders (that are in the same Earldom with the Hollanders) and the Flemings raised most fierce contentions and bloody battles. Both these people, calls and honours their Princes by the name of an Earl, 
Whence are Counts called.  adding some glorious titles to him; which command arose from this, because the prime nobility did in Wars and dangerous designs accompany their Emperors and Caesar's, and did help them with all their might: they are called by us commonly Graven, which power and large title first grew in Justinians days, and had that name given to it. Then under Berengarius and Ottho that were competitors it was derived to posterity; it was next in order to the Emperor, for place and concomitancy. But in the year 863, when Charles the bald was Emperor, this principality began to be erected in Holland and Zealand, that is next to the Hollanders, and to be called an Earldom. And the first Earl that was created and bore this name was Theodoricus Son to Sigisbert, Prince of Aquitan, and he held that command 38 years, and he made Theodoricus the second, his Son and Heir successor to him, and so unto our days. From him is this Kingly power by a long series of noble men devolved, unto the most invincible Philip, King of Spain, and goes under the title of an Earldom, and the Princes of the same Province, are called Earls. So in Brabant and many other places, those that have Kingly power, 
Whence Dukes are called.  are called Dukes, from leading an Army unto the Enemy's Country vulgarly. Hertoghen, as if you would say, Leaders of Armies. But when Guido Dampetra was Earl of Flanders, 
Guido Dampetra Earl of Flanders.  he being greedy to Extend his Dominions, he was minded to take possession of some Islands in Zealand; wherefore first he thought to conquer Walachria and to make it tributary, and bringing an Army into this Country, (for the passage over is very easy,) he wasted it all with Fire and Sword and Plunder, than he besieged Middleburgh, 
Middleburgh won.  and sent a Herald to bid them yield themselves up: when he found the Citizens minds not very ready to do it, he brought up the Rams, and with one or two assaults he won it. William Earl of Holland and Zealand, the third of that name, when he came to relieve the City, guarded by the men of Zirizea, that he put most trust to, being conquered in two Battles in one day, 
Why the Flags of Zirezea are red.  his Ensigns being wet with blood (whence it came to pass that the Banners of Zirizea are blood colour) he makes haste to Zirizea, than which there was none more fortified or faithful to their Prince. Guido puffed up with his Victories hastened thither, leaving a Garrison in Middleburg, he turns all the force of the War upon Zirizea, and when he had besieged it 6, weeks, he was very much damnified: for the Townsmen sallying out continually, did kill abundance of the Flemings, and took many of them Captives. Lastly, both of them made a Truce, and a cessation of Arms was granted for 6, weeks. Guido makes his way against the Hollanders. When the time of Truce was over, they of Zerizea raised forces, and provided a Fleet, and sail presently to Walachria, 
The men of Zirizea restore Middleburg to the Earl.  and killing and forcing away the Flemings, they take the City again, and having received little hurt, they return home again. The Prince of Holland and Zealand, William the third of that name, finding so great a victory, honoured the City of Zirizea with great honours, 
The Zirizeans gained privileges by valour.  gifts and large privileges. But Guido Earl of Flanders having ill success in Holland, and having received a wound departs from Zealand, and being a little refreshed, he aims at the Zirizeans, by whom he disdains that Middleburgh was retaken. Wherefore gathering a huge Army, though he was repulsed by them above 6, weeks, and forced to departed having done nothing, yet he comes fresh upon them again, and besieging them most closely he never left to assail them continually. But when the Townsmen were put to great extremity and were at the lowest ebb, wanting all things yet they could be brought to yield by no threats nor fair promises, though now 7 months, besides fire and flames cast into their City, they were beleaguered by Sea and Land with all sorts of Engines, Rams, Slings, Darts, Target fences, and other warlike instruments which that age frequently used. 
The French King relieves the Zirizeans.  When wherefore they were in narrow straits, and the City had no help, Philip the Fair, the French King came seasonably to their assistance, and making no stop nor delay, he sends John Payderosos his Admiral and chief Commander, and Reginer Grimaldus of Genoa, with a well provided Fleet, and some long Ships, (which, because they row with Oars more than they sail, 
Galleys.  are called Galleys) and he wisheth them to make speed to relieve the besieged in time. They made no stay to fulfil the King's command, and do what they had in charge suddenly; whom so soon as the Watch and Senteries perceived from a high Watch-Tower, from whence they could look far into the Sea, and gave warning of it, saying they were not far off, presently William Prince of Holland and Zealand, kin to the King by his Sister, first seeing the Admiral's Ships, and then a great Fleet sailing at length, he presently joins the Ships he had ready for that use with this Fleet, and uniting their forces they had collected, they resolve to set upon the Flemings and to destroy them; the Townsmen also that were passed all hopes, are raised up with hopes of Victory, and they recollected their forces that were broken with a long Siege, and take new courage against the Enemy. But when the Army was ready, and the Fleet so excellent well provided with all things was to fall on, and began to sail from the place they rid at; The Flemings, (as they want no military policies and stratagems) send out a Ship, having the wind and tide with them, against the whole Fleet, and it was half full of dry wood, Faggots, Laths, Straw, Stubble, and other dry matter that will soon take fire, all wet with Oil, Pitch, Brimstone, Tallow, Fat. But when this fireship stuck here and there, and then being stopped by the Waves, went on slowly, till the Ocean began to come to the full height, and began to ebb again; behold suddenly, (which we must needs think was a singular providence of God) the wind turned and was driven to the North, 
A Sea-fight.  so the Sea coming back again; the Fireship was forced back, and falls amongst the Flemings Ships, and sets them on fire in every place; many of them that they might not be burnt leapt into the Sea, changing one danger with another, 
The courage of the Flemings.  and saved their lives by swimming. The Flemings being turmoild by this loss, our men fall on with Oars and Sails upon them, but they being nothing discouraged, putting out the fire as they cold, they stoutly oppose the rest of their forces, and Ships the fire had not hurt, against their Enemy. The battle was first doubtful from noon till the Morning rise of the Sun, so that the night itself, which at that time of the year is somewhat clear, namely about the Ideses of August, could not end the contest. Our men, being equal with them, for place, and the wind being against them, and the Sea ebbing, frighted them with Fire, Sword, Firebrands, and Poles lighted, and we cast in many Fire balls and brands to burn their Ships. In the mean while the Townsmen opening their gates, and sallying forth did them great spoil, and so beat back and kept down the violence of the Flemings against our men, the women also flying forth so violently against the Enemy, that they did as valiantly and stoutly oppose them, as the men did. There were such crackings, cries, howl, noises and exclamations in that conflict, as many testify, that for above three miles they might be heard. And let no man think this to be incredible; 
In the night all may be heard far. At Sea a noise is heard very far.  for that a noise at Sea, cries of an Army, may be heard very wide, especially in a silent night. For since nothing hinders, nor Woods, nor Groves, nor Mountains, nor Rocks as high as Heaven, the noise passeth on the plain of the Sea, as in a wide Champion Land, far and broad, and is scattered through the Air. But when all night this miserable slaughter and destruction continued, in the morning the Flemings, past all hopes, became subject to their enemies, being killed, and scattered by them. In that battle were lost above 8000 Flemings, and there were taken, besides private Soldiers, whose number is not easy to be had, 
Guido Earl of Flanders Captivated.  Guido Dampetra Prince of Flanders, and with him innumerable Lords of the Court; their Ensigns were taken from them, Skins, Tents, spoils, and many rich booties and gallant things were recovered from them, and with the Prince and Captives were brought into the City: 
Warr is not rashly to be entered on.  and the great Fleet they had, with all things so well appointed, was either shattered to pieces, or burnt, and what they had came all into the Enemy's hands. Wherefore the Flemings being afflicted with this memorable loss, take Counsel to compose the business, and to redeem their Captives. 
Other men's Countries not to be invaded.  These things should teach Princes, that are covetous of other men's Countries, and long after their neighbour's Lands, that they should not raise Arms against such as live near unto them, where they have no just cause to make a War, not sufficient reason to induce them to it. And if there be a cause, they were better first try all means, and admit of any conditions almost for peace, than to take up the Sword. But now the siege being raised at Zirizea, and the War ended, which fell out Anno Domini 1303 about the Ideses of August, which was St. Laurence day, lest so fierce a victory obtained after so bloody War, after some years should be forgotten, or slip out of the minds of the Citizens, they decreed, that solemn yearly thanksgiving should be rendered unto the immortal God, and the Senate would have this continued year by year, for perpetual memory to show how these things were done and how the City was delivered; and this hath never been neglected by their posterity: but also the young boys that frequent public Schools, 
What things fall amiss are sometime to be remembered.  and are trained up in learning, keep this day holiday, and rest, having leave allowed them for to play: so is the remembrance of this deed delivered as it were by hand from one generation to another, that each Citizen may know, and hold fast in mind, in what straits and danger of their lives their Ancestors were, when they fought with all their might, for religion and liberty, for their Wives and dear Children, and endeavoured to serve their Prince to their utmost power. In the mean while, it affords especially this doctrine to posterity, and they are warned of it by the yearly commemoration of it, that when they are afflicted and in great danger, they should lift up their Hearts unto the great and good God, and seek for safety from him, that their Country besieged may be relieved, that all things may prosper, and that they may obtain the victory without shedding of blood: which thing alone we read that Abraham, Moses, David, Ezechias, Judith, and many more did, and by these helps they won the victory. But since the Scheld, and Zirizea situate therein, hath been often set upon by strangers, and shaken with Warr, 
Whence is the Island Suythvelandia so called.  and none of the Islands more than Suythvelandia, which is so called only because it is opposite to the South, and stretcheth spaciously, being a very pleasant Country toward the Coasts of Flanders and Brabant, though some few years it suffered damage, 
Romersvalla a City.  and is become narrower than formerly by half. From this, a City of no small note called Romersvalla was broken off, which having no Land about it, 
The City Gows.  nor ground about the walls, the Sea runs round it, that it subsists alone by making of Salt. In the Western part of the Island is the City Gows situate, the walls are but a very small compass, but it is pleasantly and handsomely built, and the Citizens are very civil, and of laudable manners. There is besides this another Island joins to Brabant, only a small narrow Sea runs between, 
Tole a City of Zealand. Martin ●s City.  wherein stands Tole, so called from the tribute and custom. It is an ancient little Town; from whence the fortress of Martin is not far distant, it is the free Town that belongs to the Prince of Orange; a delightful place set about with Trees, wherein there builds a multitude of birds, especially Herons. There are besides these some small Islands of no great note, as Duveland, so called from the frequency of Pigeons there; Goerede, from the good harbour for Ships; Platessa, and many more not long since won out of the Sea. I think it needless to stay to describe them; since a description of Zealand newly set forth, doth exactly represent them all, which the curious may look upon at their leisure. 
The original of the Zelanders.  As for the original of the Zealanders the report is constant, and derived to the Inhabitants by succession, that they are derived from the Goths and Vandals, especially from that Island of Norway, 
Zealand in Denmark. Hafnia, Coopmans' Haven.  which the Danes call Zealand, wherein there stands that famous place for Merchandise called Hafnia, commonly Coopmans-Haven from a Haven much frequented by Merchants, who first found this Land void of Inhabitants, and reduced it into Islands, and first setting up Cottages, and small places, made it fit for pasture and arable Land.  

Zealand belongs to Holland.  For in Caesar's time there was a great part of this land, which is no other but an Appendix to Holland, that is untilled, nor ever was it ploughed to sow upon, or dug, but full of Lakes and arms of the Sea, that hinders it, as, even to this day, Holland hath many Lakes so that the way by land is cut off every where by them, and men must pass in boats,; 
Aestuaria, what.  which is also used in Zealand in the places overflowed, which are nothing else but places without and within the shores that are exposed to the Sea's floods. For when the Mediterranean Sea runs into them, they are full of water, so that in the Winter there is no foot passage, and there is no going to those places but by boats; But the ground beyond the ramparts, that for many acres, far and wide, goes as far as the creeks and Seacoasts, is heaped up by the washing of the water, and is beaten upon with continual flood, and sometimes when the Ocean swells, as it doth at the full or new of the Moon, it is all overflowed; and when the Sea falls back again, it comes forth, that the places which are somewhat high bear very good pasture to feed . Young Boys and women formerly were wont to retreat into these places of retiring, and every one unfit for the war, 
In war, these arms of the Sea are places for the Hollanders retreat.  when the Romans invaded the Low-countries; for it was a very safe Asylum for them, these places being hard to come to. For these are the places where are folds for sheep, and stalls for , we call them Stellen, or rather Stallen, 
Creeks in Zealand.  and in our days they are so stopped with creeks, and winding ditches, through which the Ocean-flouds come in, that an armed horseman if he chance to fall in, may be swallowed up in them, therefore it is dangerous for any man to go there, that is not acquainted with the way. But there are many places of Zealand that are grassy plains, and green fields, without any ramparts about them, the use whereof will never fail in those countries: for what is broken off on one side, will fall to the other side by the washing of the water, that there can never want matter in this country to make Islands of. Some of these from the green grass and pleasant fodder are called by the Inhabitants Garsen, but those that are not so green nor full of grass and yield no such plenty to feed their , from feeding and pinching they call Scorren, when some thousands of Acres are heaped up by these, our men attempt to make Islands of them, and both old and new Islands were made up of those rudiments by man's labour. Many formerly invited by the richness of the soil and goodness of the ground, driving out the old inhabitants, have invaded this land, and gained the possession of it by force of Arms. There were in the memory of our Great Great Grandfathers, some that were enemies to Hollanders and Zelanders, who attempted to bring these Islands under their subjection, 
Holland and Zealand confederate.  but these two Nations always confederate together, resisted their enemies manfully, whence it is that to this very day both nations use but one name, and live by the same laws, and equity, and are of one mind against the common enemy. We may collect from C. Caesar, besides other things, from these words (The Maze runs forth of the mountain Vosevus, 
Com. belli gall. 4. the original of the Maze.  and being in one part received by the Rhein, it makes the Island of the Hollanders, and not far from it, within a mile it falls into the Ocean) that the place called Zealand, is joining and next to Holland, and is an Appendix, 
The original and course of the Rhein.  and part of that Country. But the Rhein runs forth from that part of the Alps where the Lepontii dwell, and is carried swiftly a long way, and when it comes near to the Sea, it breaks into many parts and making many great Islands, it runs into the Sea, the greatest part whereof is inhabited by wild and barbarous people, who are supposed to live on fish and Birds Eggs, from which the Rhein with many heads falls into the Sea. In which words he seems to me to describe exactly the Hollanders that are nearest to the North-Sea, as also the Mates or Zelanders that are joined near unto them; the Islands of them, and of those in West- Holland, who are in the same nature, and the same condition with them, he describes a little after in these words: 
Com. L. 6.  Part ran into the woods, some into the Lakes hard by; they that were next the Sea, they hide themselves in Islands, which are usually made by the inundation of the Sea; and these really are not other but the Islands of Zealand, for all the Islands round as many as are in the Belgic Sea, are made thus, and heaped together, so that they are first by Nature, and then they are fenced by art, and by degrees by cultivation and by man's industry they are made fruitful fields for grass, and for arable also. But there is such a change of things amongst us, that in few years this country is much enlarged, and in few years it may be as much diminished and run to loss; nor doth any thing better show the vicissitudes and inconstancy of humane affairs, than the Islands of Zealand, whose prosperity, and good success by the Inundations of the Sea, 
Zealand subject to alteration.  are tossed here and there. There is no corn in any Nation, or more plentiful harvest, even of the choicest Wheat, than in Zealand; so that two Acres, in Zealand shall yield the husbandman more profit than four Acres in Brabant, only our possession is not so fast and firm: since every moment, especially in Winter, when a Northwest or vehement South wind blows, we stand in danger of the Seas inundation. Whence came the Proverb, from those that would wish the best to their own affairs, 
The Hollanders Proverb of Brabant and Zealand.  and would fain enjoy them safely, that they will commend the good calm Air of Brabant, and firm land, but they would have the good fruitful land of Zealand, which they speak commonly thus. Brabant sche Lucht, Zeeusche renten. For in our, and our Grandfather's memory, above a 100000. Acres that were an Island, and were fenced in with mounds, all these mighty fences b'ing broken down and scattered, by the inundation of the Sea, are swallowed up in it, not without a great destruction of the Inhabitants. Again the Inhabitants making new Islands as they often do, when grassy fields present themselves, and they diligently employ themselves in husbandry, and manuring and sowing the ground; so that in a few years, they abound with all things, so much that one would hardly believe it. Yet those in Zealand that are always exposed to the violence of the Sea, have nothing firm and constant, and on which they may safely rely, for the havens where ships road formerly in safety, are now become shallow fords, and are so full of Sand or mud, that the least ships cannot come into them; Again, 
Great alteration in Zealand.  those shores where no havens were, are by the waters washing in, become harbours for ships to ride in, and are very convenient for great vessels to Sail out and in, and to be frequented by merchants: whence it falls out that the negotiation and concourse of people is not always tied to one place. But sometimes for conveniency of the haven, and situation of it, it is carried and changed to another place. So Zirizea in our memory had a very great number of ships, not only for burden and Merchandise, but great ships, which Homer calls, Holcades, a word used frequently by the Dutch for Hulcks, 
A Hulk is a great ship.  wherewith they sailed into the borders of Spain, and Mauritania, and frequented countries lying far North, as Norway, Denmark, Rivalia, 
Holmia.  Riga, Gedan, commonly Danic, Stockholm, now famous by the illustrious King Ericus King of Sweden; which navigation, as the vicissitudes of humane affairs are, is now translated to Amsterdam. Yet the City of Zirizea, abounds exceedingly well with all things which are useful and commodious for man's life, and no less than when it was famous, for negotiations with strangers, and frequented with goers and comers, of all sides: For the concourse and merchandise of foreigners, and celebrity of a place may sometimes be lost suddenly, either by the rising of some war from without, or seditions at home, or popular tumults,; for presently all strangers withdraw themselves, and take care for their own safety. But that negotiation that is performed amongst the Citizens and Inhabitants, shutting out all usury and traffic, in a compendious way made with strangers or the Inhabitants, and is a liberal gain, is stable, firm, solid, and not so much subject to envy. But if calamity come from some other place, than the Citizens and natives, 
Mediocrity of felicity is commendable.  stand firm and undaunted, and do not easily forsake their Country, their Churches, their houses, wives and dear children, nor do they go away yield what they have to strangers to enjoy. Yet the men of Zirizea, 
All things are governed by divine providence.  in so great mutation of humane things, and change from one to another, which is all wrought by God's providence, seem wisely to have consulted for their own profit, and to have exchanged uncertain things for certain. For their people being most skilful Mariners, when their trading at Sea did not succeed very well in foreign commodities, they altered their course of Trade, and began to fall to fishing, which is a very great gain, and hurts no body, and here they fear no shipwreck, nor loss of traffic, no disgrace for usury, or increase upon money; and the rest of the Citizens follow saving ways of gain, such as are honest, and envied by none, out of those things that the earth yields abundantly for man's use, wherewith they recreate themselves liberally, besides a laudable education, they provide a very large patrimony for their children, and leave them an inheritance to preserve their Parents names by.  
But that strangers may understand in what part of the earth and under what climate the City Zirizea is, and under what elevation of the Pole: I took the height of the Pole-artick, or North-Pole above Zirizea's Horizon, and I found the elevation to be 51. degrees, 47. Minutes, and that was the altitude of that vertical point; the longitude is 25. degrees: whence it comes, that since the Sun is not far from them, and departs not very far from the Island, but doth moderately shine upon them in the two Equinoctials and two Solstices: the Inhabitants by the benefit of the Sun, have no dull and stupid wits, but they are witty, civil, merry, yet many of them by the reason of the Sea that hath its influence upon them, will speak very scurrilous, crabbed and brinish language, sometimes: of which subject I lately held a pleasant discourse, with Job Nicolais, a discreet man, and industrious, who carefully labours for the public good, and doth what he can to promote it, and desireth that the Citizens should be men of sound and good manners; and if they have contracted any fault by the Salt vapours of the Sea that are so near to them, that it might be mended with good education.   

CHAP. III.  
How comes it that such as are old men or far in years, do beget children not so strong, and oft times such as are froward, and of a sad and sour Countenance, and such as are seldom merry.  
THey that marry when their age declines, and their youthly heat is abated, for the most part beget sorrowful children, and such as are froward, sad, not amiable, silent, and of a sour and frowning countenance: 
Youth is full of juice.  because they are not so hot in the act of venery, or so lusty as young people that are full of juice. For the heat of our age is fittest for to act this Comedy. Old men being feeble, their spirits small, and their body dry and exhausted of bloody humours, the natural faculties are weak, and that force that comes from them to beget a child is uneffectuall and invalid, having very small ability: so that they cannot perform the marriage duty so manfully, and there wants many things in those they do beget. Which is intimated in that dispute that the Angel is said to have had with Esdras. 
Esdras 4.  Ask, saith he, thy Mother, and she will tell thee, why those she bears now, are not like those she bore before thee, but are less in stature: and she will say unto thee, that the rest were conceived and born when she was young, but these when the Womb decayed: hence it is that such as are born in old age, are slender, small, weak, 
Why some are not so strong.  feeble, not tall, and have not so much strength, because nature's forces are decayed with age, and the natural and vital spirits are diminished: 
Why some are dejected in mind.  whence also the mind is more dejected, is not so nimble, lively, merry and jocant, because these have obtained all things sparingly, and not so largely, unless perhaps their Parents were pleasing and merry, and moderately heated with wine when they were begot.  
For sometimes old people will show themselves young and lascivious together, & to be so well pleased, that in the spring they will one embrace the other; 
A Proverb from Horses that are worn out.  For that time of the year serves for Horses also that are decayed, and worn out, as the Proverb saith, for to make them neigh; whereby the Hollanders mean, that there are none so old, but at that pleasant time of the year; when nature puts forth all her forces, but they will show some tokens of a mind raised also; whereby it falls out, that if a woman thus chance to conceive when they are merry, 
The affects of Parents go to the Children.  after nine months she will bring forth a mild beautiful, pleasant, flourishing, lively, generous active Child. And if their Parents in their young years, were of a cloudy and impleasing disposition, (as many froward people be) when they get their Children, all falls to the worst, & all those affections, and tumults that use to arise amongst married people and all their distempers will be derived to their Children, so that neither the conception, nor time the woman goes with Child, nor her delivery, not nutrition, can be performed decently and according to Nature's order, and the Children contract many ertours and faults of bodies and minds from the disturbed motions of their minds, of all which the fault is to be imputed to the parents, who were the cause and seed plot of all these imperfections of nature. 
The faults of Children to be imputed to the Parents.  Wherefore such as would take the best care for their children's good, and would have them tractable, and pleasant and sweet of behaviour: must take especial care for this, that in matrimonial embracements, all things may be moderately performed, that nothing happen that may raise distempers, quarrels or troubles between them; 
The affections pass to the Child. Which are those the people call natural Children.  for all these things fall upon the Child that is then begot, and inform it with the like manners, and the parents conditions are imprinted upon it. I refer that to the like causes, that Children, which they call natural, (that is such that are illegitimate, and born without lawful matrimony) are of different nature, condition and manners, from the other Children: whereof, such as were begot by noble parents and gentlemen, are oft of an high and lofty behaviour, and are adorned with many great and rich endowments, with rare wits, singular prudence, exact judgements, especially if the parents are a help to their liberal education, so that sometimes they become the pillar of the family, and are an Ornament and glory to all that are of their kin, and blood. 
Why illegitimate Children are more witty than others.  The reason seems to me to be, because they have received all things abundantly from their father's loins and bowels, and in that secret copulation obtained by stealth, they received not sparingly and slenderly but abundantly the gifts of Nature. From when both greedily desire to satisfy their Lusts, and are prodigal in their embracements, and use all the might they have to propagate and beget a Child, it comes to pass that all things necessary for conception are afforded plentifully, and there is no want in this business, and so it falls out, 
Whence comes it Parents love their Children, and contrarily.  that since Children represent their parents manners, and have obtained much from them, there is an incredible love and prosension on both parts, and they love one the other exceedingly. From which force also there ariseth chieerfulness and readiness of mind in the Child, and a generous inclination, whereby they disdain that they were born illegitimate, and out of the laudable bands of Matrimony, and that they should want any thing that others do not, to make them uncapable of honours and dignities and public employments. 
A sublime mind strives for the highest things.  This makes them use all means to bring themselves out of contempt, and by their good life and sound manners to blot out that mark of infamy, which some very unwisely impute unto them, who some times were begotten more beastly than those that were begotten in adultery. But such Children that are born after this adulterous way, from mean and base parents, and so want the benefit of education, for want of means, can hardly ever attain to any great matter, or raise themselves from the Earth, for, as the Poet saith;  

Juvenal, satire. 3.  They hardly can proceed.  
Who are at home in need.  

Poverty that is wise.  For though a poor man be wise, as the Proverb saith, and be the inventor of many rare Arts, yet it is a very great hindrance to famous wits, that they cannot rise to any high things.   

CHAP. IU.  
How comes it that the Bay-Tree, which some say will not grow in Zealand, grows no where more beautifully than in this place; and what you must do to make it endure the Winter frost and cold.  
MAny wonder that in the Seacoasts, and that part of Zealand, which is denominated from the River Scheld that runs by it; that such stately and large Bay-Trees grow: being the Country is cold and this Tree abhors cold and frosty climates. 
The Bay-Tree what ground it loves.  And they wonder the more at this miracle of nature, because they are not only in every man's Garden, and always green, and very tall with leaves still upon them, but they bear long fashioned Berries, very black and smooth, no less effectual and good in discussing winds, and dissipating collections of humours, than those that are brought from hot Countries. Sometimes the Bay-Tree feels the injury of the Air, 
Cold, an Enemy to the Bay-Tree especially to the voot.  and in Winter when it is very cold, is in danger by it, so that the leaves, boughs, stalks, sometimes whither and die, but the root takes no harm: wherefore the Bay-Tree dead upwards must not be dug up by the roots, but cut off by the body, for when the spring comes, or somewhat sooner, it will grow green again. But that it riseth so high in this Country, is caused by the fruitfulness of the earth, which is wonderful, and the thick compacted nature of the ground, that consists of a fat tenacious earth, so that by reason of the Earth's solidity, 
The Bay-Tree requires a thick ground. Snow melted hurtful to Plants.  the cold cannot in frosty weather penetrate to the root of it. Now nothing is more hurtful to plants or more destructive, than Snow or Ice melted, if when they are melted the drops come to wet the roots, especially if after this it chance to freiz again, and to stick first about the roots in icecles. For so the earth loosened drinks-in the cold chilly moisture, and the root drenched with it, withers and dies. But that plants may not be subject to this inconvenience, nor be obnoxious to the injuries of cold; the superficies of the ground, wherein they are set, must be fenced with straw and ashes: 
Ashes keep herbs from frost. A comparison of Vinegar and Lees with ashes. Why the Bay-Tree grows not in Brabant.  for ashes by their imbred heat foster the ground, and will not let the strong cold enter. For as Vinegar and Wine-lees: so, coals and ashes are of a fiery quality. But that the Bay-Tree grows not in Brabant and other parts of the Low Countries, or else grows more sparingly amongst them, it is not to be ascribed to the Air which is very calm and wholesome, but to the nature of the ground, which is dry sandy, light, empty, that the cold can easily enter, nor is there any solid substance to make the Tree fat; and thence it is, that in those Countries the Bay-Tree is low, and shrubby and wanting berries: whereas in the City of Zirizea, by the benefit of the Earth it grows so tall, that it is above 20 foot high, and full of boughs about the root, with many shoots coming forth, whereby it defends itself from the cold. 
Water shoots.  Wherefore that numerous company of suckers about the root must not be taken away or cut up, for it is defended thereby that it cannot easily take cold, for if it lose the leaves, yet next Spring it grows again, so the root be kept untouched by the cold and frost.   

CHAP. V.  
Of a neutral body, that is one that can be said neither sound nor sick, but is of a tottering and doubtful condition floating between both.  
IT is confessed that the art of Physic was formerly divided into three parts. The first is that preserves the present health, and carefully keeps off all inconveniences of sickness; The second that which contains the reason, whereby the body may be fenced and defended, that it shall not easily fall into sickness; The last, that which cures the body of such diseases that it is fallen into: There are also thee conditions in man's body; 
Three conditions of man's body.  though the contentions about these amongst Physicians be needless: one of good health, when the body enjoys its perfect health without any inconvenience; and no print of a disease is upon it: the second of sickness, when remedies must be given to cure the body. 
A simile from Hypocrisy.  The third is doubtful and uncertain, in which there be some shows of a sound man: as wicked men having a counterfeit posture of integrity of life, but there is some secret affection in it, that makes it subject to fall down. Of which state I observe two conditions that differ amongst themselves: one of that which hath already discussed the disease and wound itself from it, yet it is weak, feeble, exhausted, and of little force; which inconveniences of health, without medicaments, may be restored by sleep, and nourishing diet. For the like happeneth to him, 
Some sick men are bedridden others not. A simile from a Traveller set on by the way. Luc. 10.  as to a Traveller that is got out of Theives hands, he yet pants and trembles, and is not wholly restored from the great fear and danger of his life he was in, nor yet fully come to himself; (which our Saviour Christ, expressed by an elegant similitude) but being refreshed by his friends to comfort him, he gins to revive by degrees, and to cast away fear: so a sick man, though when his disease is gone, he gins to go abroad, and find all things better with him, yet some footsteps of the disease stay yet in his body, nor are all the accidents that use to accompany it, quite taken away and extinct. Another constitution near to this, yet something worse than this, is, whereby in outward appearance, a man seems to be well, and not sick at all, but yet his body is full of vicious naughty humours. 
Therap. 3.  Wherefore Galen sets a diet for sound men, sick men, and for such as begin to recover; for the diet of such as are growing well is a mean between those that are sound and sick. For to these a thin diet is prescribed, sparing, frugal, moderate, as not to exceed the bounds of temperance for they cannot endure the leasterrour, whereas strong sound men are not offended with the greatest. So we give food to Infants and to striplings, but not as we give to men grown & at full strength, 
Every man's Nature to be observed.  who feed on Gammons of Bacon and Ox flesh willingly, and all solid meats; as their age is tender, as clothing to their bodies & shoes to their feet, so as their body can endure it, must they have food and Physic given them. And though some new writers are as superstitious in the art of Physic as some are in Religion, and have taken away the body that is neutral, 
Neutral bodies taken away.  and will not endure to hear of it: yet I thought fit to speak something of this. For such a thing is determined by the nature of things, by daily use and custom, and by the friendly discourses of other men. Hence proceed those answers of our friends and merry companions, if they ask how any man doth, what health he is in, how his body is disposed, in what case, 
The forms of ask concerning a man's health.  place, state he is, whether all be well, prosperous, lucky? to whom we use to answer in so many words; So so, indifferent, not very well, doubtfully, inclining, floating between both, instable, not sound, not as we could wish, or would have it; sometimes, Better, we hope the best, so well as he may, when he cannot be as he would. And in these kind of discourses do all Nations speak one with the other if at any time, they taking care of their friend's condition, inquire how they do. And though most of these be quit of their diseases, and others that are falling down, are not yet fastened to their beds, 
A simile from colours and young youth.  yet they ought not to be placed amongst the sound or sick; but, partaking of both, into a neutral condition, that is a mean between two extremes: as a brown colour which consists of the mixture of white and black, and as young youth is a mean between Childhood and Manly-age; For since they do not natures Offices, and functions as sound men do, nor yet lie in their beds as sick men, that want the use of their Limbs; they cannot deserve to be called sound or sick men, but as the vulgar custom is to be called neutrals: some faculties and works of nature appear in them, but faintly, sparingly, dully: for they walk and go, but it is slowly, and with a reeling inclining pace, that for want of forces, they must either lean on a staff, or some body's shoulder, as some that cannot swim, 
A simile from swimming.  use Cork or Rushes to bear them up.  
In like manner we may reason of sleep and meat, for they sit down at Table, and eat to live, but not with that appetite and desire as sound people do, whose best sauce is hunger: they sleep and are refreshed thereby, but not so sweet deep long sleep, as some men, who tired with labour, sleep quietly all the night.  

The condition of a sick and a weak man is not the same.  Now the condition of such who recover from such diseases, and are free from faulty humours, is better and more desirable, than theirs who have some ill matter lying close, and their body polluted either with the Pox, or from some other distemper in their lives, inwardly with foul tumors and sores, who in appearance and at first sight seem to be well, and say they are so, when they are all full of ill humours, and fowl diseases. 
The sick desire to infect the sound.  But these being cruel to themselves, and injurious to others, deny and dissemble their disease, and thrust themselves into all meetings, and drink, and feasts, and drink boldly with their pocky lips in the Cups that others do, and obtrude theirs upon other men, and offer them to drink. I suppose moved to it for this reason, that if all should chance to be full of the same juice, and they should all be polluted with the same scab, than no man would forsake their company.  
Persius describes, and taxeth severely such men who are diseased, and by a counterfeit health thrust themselves amongst other men's companies, in these verses.  
Within, 
Sat. 4.  a close disease there doth reside;  
But that a broad Gold belt from us doth hid.  
Again in another satire assuming the person of a Physician, he marks him, that counterfeits and dissembles his disease, and will not be reckoned amongst the sick, but quarrels with the Physician, and rejects his counsel, and reproacheth him for it, and laughs at him, as if he were sick of a worse disease.  
Go to good Sir, 
satire. 3.  to look pale you begin,  
That's naught; Yet more, there creeps a yellow skin.  
But you are worse pale, do not tutor me,  
I lately buried such a one as thee;  
Thou liv'st; go on, I will now say no more,  
Swollen with good cheer, and belly white; this poor  
Fellow doth purge and vomit, what doth smell  
Like Brimstone, and doth make a stink like hell.  
He trembles in his wine, and doth let fall,  
Out of his hands, the cup and wine and all,  
His teeth do crash, lie bare, and broth, that's fat,  
Drops from his lips.  
Such men as these are found almost every where now a days, who, when diseases show themselves in their faces, countenance, eyes and the whole habit of their bodies, yet they will not discover them to skilful Physicians, but they conceal and foster them to the great detriment of their healths: which when they have taken deep root and are fast, can hardly be rooted out: wherefore the wise man gives to every one wholesome counsel, 
Eccles. 18.  to use remedies against diseases in time, for it is better to take Physic at first than at last. To which may be applied that of Persius.  
You see some ask for Hellebour too late, 
Sat. 3. Stop at first.   
When the skin swells: men should anticipate.  
Which should be carefully told to them who carelessly regard not to use means when their health gins to decline, and neglecting to support it, at last fall into desperate diseases. Wherefore those that are on the brink of a sickly constitution, do not presently recover, but have a neutral body, and are neither sick nor well, but in the middle between health and sickness, and therefore they must carefully regard their health: for it is easy for them to be worse.  
But what I say of a neutral body, besides other things, may also be referred to the condition of the Air and the sky: for sometimes the Air is healthful, pestilential, mean: and the sky is sometimes clear, sometimes cloudy, sometimes tolerable between both; which also may be seen in the winds and waves of the Sea; and in men's affections, and motions of their minds the like may be observed. For they are moderate, vehement, turbulent, moved, mean, remiss, quiet. So that things are not always at the same pass, nor do they run the same course.   

CHAP. VI  
Of the reason of seeing and quickness of the eyes, and why some will see clearly things a great way off, and yet are blind close by; others will see the smallest things near them exactly, but things afar off, though they be high mountains, they cannot discern easily; and why commonly the right eye is duller than the left, and sees not so clear. By the way concerning the colours of the eyes, and many other things, which are arguments of the mind: also some remedies for a dull eye.  
AMongst the many and great gifts of Nature, and most ample endowments, 
The excellency of the mind.  wherewith Man is adorned by the best and greatest God abundantly, there is nothing better and more divine than the mind of man: to which, since all the senses serve and obey, yet principally the ministry of sight and speaking are employed by him, when he will explain his mind. 
The beginning of sight is from the brain.  For in this we principally excel beasts, that we have power to express the meaning of our minds, and bring forth our counsels by words: so in the eyes the virtue of seeing is not wholly placed, but they are as two windows of the soul, that stand open from the seat of the mind unto the eyes; by the intending and remitting motion and constancy whereof, the motions and cogitations of our minds are discovered. The faculty of seeing consists indeed in the eye or that clear transparent crystalline humour, which that it may be moist with a watery humour, which men call the white; 
A simile from a Jewel set in Gold.  so doth it swim and is set within the glassy humour, and it doth illustrate the Apple of the eye, that is the sight we see with, with such a shining brightness, as a clear and excellent Jewel doth a ring. Wherefore sight is attributed to the eyes, not as to the principal place, but as being the organ or instrument of it, for the brain by the visual nerves sends spirits to them, whereby the faculty of seeing is performed. For when the brain is hurt or ill affected, (though the eyes be well) the sight grows dull, 
The head hurt hurts the sight.  and the sharpness of the eyes is darkened, which is proper to drunkards, and dotards and those that are in fevers. Wherefore by this reason is sight ascribed to the eyes, that consist of three humours, and four Coats; because they are guided by the brain and mind that have the chief power; 
Kingly power in the brain.  for from them proceed and flow by the optic or visual nerves, pure, clear, thin, bright spirits: whereby if the dark Air hinder not, or some depraved constitution of the eyes, sight is performed exactly. But if they be diminished, obscure, troubled, slender, the sight of the eye is made dim, and not so sharp: but from the temper of the eyes, there grow divers manners and reasons of sight. For he that hath plenty of spirits, and perfectly pure, that are clean, well-polished, as a clear crystal glass, he can see exactly things that are far remote. For when that humour is perfectly wrought, there flows from it a thin and sincere vapour, or light spirit, whereby chief sight is performed, and things at a great distance may be discerned. For when the animal spirit is much, 
Who hath the best sight.  and plentiful, subtle, thin, and heavenly, it carrieth the sight a great way, and sees all things clearly, nor is it easily wearied with continual looking, or a fixed intending of it, 
The sanguine have strong sights.  and the moist and hot spirit hath this faculty, commonly called the sanguine complexion. But where the spirit is but little, yet pure and not cloudy, he can see things near at hand clearly and distinctly, and hath a certain choice, but things at a distance or something farther off, he sees not so clearly. For a little and mean spirit is easily dissolved and vanisheth, and cannot carry the sight so far. Whence it comes that such as have the organ of sight furnished with a clear, but yet small spirit, will see the smallest characters without hurting their sight, but great mountains farther off, or rocks that are capes at Sea, they cannot see so well, which happens to a hot and dry or choleric complexion. But why some do see things hard by them but meanly, 
Choleric see clearly.  and things distant not at all, proceeds from want of spirits, and grossness of them. 
What sight a gross spirit makes.  But where the spirits are plentiful and gross, and somewhat thicker than ordinary, that man can long endure to look on a thing, and not be weary to behold it long and steadfastly that is obvious to his sight, and he can see at the first glance, but cannot exactly distinguish things: for grossness hinders sharp sight; which may be observed in a cold or moist complexion, which is the phlegmatic. 
A moist and small spirit, what sight it makes.  But he that hath a moist and mean animal spirit, to serve the organ or sight, he can neither see things near hand exactly, nor at all things afar off; for a few spirits soon vanish, and are dispersed: but gross ones hinder the function of sight; since the rays that proceed from the sight of the eyes are not carried to the object, nor do they receive the species of things that come to the eye from without. 
A thin and rare spirit binder's the sight when spectacles are good.  But a rare, thin, slender, dark spirit, such as is in old decayed people, and such as are wasted by sickness, doth make a weak sight, and almost none at all: wherefore they do well to help their dull sight with spectacles, for by them all things seem bigger, and the visual spirits are restored, and collected into one, they do not vanish and disperse so much: but I advise no man to use them too soon, for when they want them, they will be quite blind. For that these are dark and grow blind, comes from want of spirits. Wherefore spectacles refresh the sight, because the rays are reflected and retorted by them, 
Spectacles refresh the sight.  and the spirits gain strength, new ones continually coming thither from the brain. But there are besides these things spoken of, many more, that darken the eyes, and either hurt or hinder the sight. For if the pupil chance to be moved from its place, 
How many things hinder the sight.  or be dilated too much, contorted, contracted, or diminished, or from some stroke or wound, fall or contusion be tumefied or inflamed, the faculty of seeing is wonderfully offended: 
Eyes that stick out or sink in are dark.  also eyes that stick out too far, or sink in too deep, do bring some inconvenience to our sight; for prominent eyes are hurt by the external light, so that in the clear Air, and Sun shine they see not their objects well; for the immoderate light hinders them; but if the sky be dark and cloudy, they see the better; hence it is that they see perfectly what is near them but things afar off darkly and obscurely; again, such whose eyes lie hid and deep within, and their balls stick less without their eyelids, are contrary to the former. For these see things hard by not so distinctly, but they see things afar off very well; 
Hid eyes and such as stick forth are contrary to seeing.  wherefore when we would see things afar off we half shut our eyes, and wink almost, for so the spirits compacted and heaped together do send forth their rays very far. Hence we use to wink with one eye, and put a vail before it, which may darken the Air, and hinder the light, whereby we can more forcibly and fixedly look upon the object; as men do that shoot in Guns and Crosse-bows; for they shutting their left eye, 
From Archers a reason for sight is taken.  the spirits run more plentifully to the right, and make the sight stronger: therefore Archers aim thus, and so come to hit the mark they shoot at. To which we may apply that Ironical speech in Persius.  
He can direct a verse as fine, 
Sat. 1.   
As winking with one eye he'd draw a line.  
But that some men see two things for one, is caused by the distraction of their eyes into divers parts. 
Why some men see double.  For when the rays of the eyes do not direct themselves to the same point of the object, but are carried divers ways; and the spirit that uncertainly receives the species of things, fluctuates with inordinate and wand'ring motion, here and there, we see two for one. 
Why things seem divided.  But things seem divided, cut in sunder, full of chinks, and holes, when part of the pupil is blinded with some humour standing before it; also thick fumes and vapours rising from the stomach to the brain, do present various sights and images to our eyes; so that sometimes all things seem to run round, and turn here and there. Some think they see straws, fleas, gnats, flies, Beetles, spiders, 
Why we see such absurd things.  Hobgoblins, witches, fairies: and drunkenness, and gluttony cause these effects; as also a melancholic humour, which cloud the brain with most gross vapours. But that the right eye is duller than the left, every man may prove in himself. 
The right eye duller than the est.  In our perfect age a gross and thick spirit occasioneth this, and because commonly by lying on our right side, nocturnal vapours rise and flow thither: but in old age the right eye grows drier, and the heat of the Liver devours the humours that serve the sight: but the left eye is moister, and in that the spirits are not so easily extenuated, nor do the humours grow dry. But the heart, 
The heart lives first, and dies last.  the fountain of life gins first to live, and dieth last, and being taken forth of some living creatures, will pant a long time after: yet the eyes which are thought to be perfected last, first cease to move and show signs of death: 
The eyes die first.  and they die before the rest, because the spirits being taken from them when death comes, they must vanish, or the spirits are drawn back from the eyes to the brain, that is the beginning of motion and sight. But as for the causes of divers colours that are seen in the eyes, I shall speak something here to it. They proceed from the humours that are round about, 
Whence come diversity of colours in the eyes.  whose quality, plenty, want, thinness, thickness, mixture, make divers colours and species of the eyes; as black, blue, grey, Owl, or Goats eyes, red, yellow, tawny pale, light-red, clay-colour, green, dark-red, fiery, flaming, blood-red, violet-colour, saffron-colour, golden-colour, white as milk, whitish. But eyes that are all with black colour (whose beauty if the eyelids be of the same colour make a man seem comely) proceed from this, 
Whence come black eyes.  when the visible spirit is weak, and the humour plentiful, thick, dark, and shady, so that one cannot see through it, by reason of the abounding humour, and the profundity of it: for no light that comes from our eyes, is carried into his eyes that stands over against us, but the rays fly back again, and are as it were retorted upon us. So in Fountains and cisterns, 
Why the water shows black in wells.  and deep pits, the water seems to be black, and serves for a Looking glass, the sight of the eyes being beaten back by the thickness of the water, and reflected upon itself; for it forceth back our sight upon us. 
What sight black eyes have.  But black eyes are of that nature and condition, that they see clearly by day, because the day light runs into these dark shady eyes, and moves and enlightens the spirits. But at night they see ill, and not so exactly as others, because they want the outward light to move the humours and spirits to sharpen their sight; 
Grey and blue coloured eyes whence and how they see.  but where the humour of a man's eye is transparent and clear, but the spirit is small slender and weak, they have Owls eyes, or grey and blue coloured, that is tempered with blue and white: of which colour are lanterns that you may see through, 
Lanterns are a light grey.  for with these are made plates for lanterns, and of this colour are the eyes of Owls, and many other creatures. They that have such eyes see weakly, and confusedly by day, because the day light, and brightness of the Sun dissolves and dissipates the visual spirits that are not very strong: but in the night, because the organs of sight are enlightened with a natural and imbred light, the spirits being collected and heaped together, they see clearly what is in their way. These kind of eyes sparkle, 
What eyes twinkle in the night.  and shine in the dark, and like glittering Stars they send forth their beams, so that besides men, many living creatures, not so much by their craft in hunting, as by the faculty of sight they are endued with, find no inconvenience by the darkness of the night, whereas the bright day hurts them, and blinds them; as we see in Owls, 
Creatures that see clear in the night.  night-Crows, Bats, Cats, Rats, Mice, Dormice, who see worse in the day by reason of the too great light, but the darkness of the night sharpeneth their eyes; for you see that if you hold candles or Torches before them, they can hardly see: wherefore Seamen when they Sail at night desire not that the Moon should shine too clear, but a dark kind of sky, that is not covered with too thick clouds. For so they can see farther, and the rays are less dissipated by a light object, and do not vanish away so soon. 
Sea-colourd eyes.  Sea-colourd eyes, are tempered with white and green, it is a moister colour than the rest, but not so clear and smooth, and neat. Wherefore by reason of the gross moisture of it, and the small spirits, they that are so affected see not very clearly, especially in a bright Air, which offends them chief; But if the humour and spirit be of a moderate temper, 
Eyes and sight moderately disposed.  the colour is between white and black very clear, and thereby is the sight performed most exactly. The colours of the eyes vary according to age: 
The colour and sight of the eye by what reason it is varied.  and by reason of the thickness, thinness, plenty, paucity of the humours and spirits; which thing is also manifest in the leaves of plants, which when they first shoot forth, are yellow, then as they grow elder they wax green, and again as the plant grows old, they become yellow or Sea-colour. So when children are first born, their eyes are grey and blue, Sea-green, green, Owl-eyes, but as age comes on, they grow black; but in old age, they grow white as their hairs do, or degenerate into Owl-like eyes. Also Dioscorides hath, from the opinion of other men, 
L. 1. c.  written that by medicaments, the colours of the eyes may be altered. For the shells of small nuts burnt to ashes, will make the pupils of young children's eyes black, that are grey and blue, being poured in and anointed on the forehead with Oil. Also the wind, the constitution of the Air, the climate, diseases, affections, and passions of the mind, immoderate venery, hunger, immoderate sleep watching, and surfeiting; change both the colours of the eyes, and the qualities of the humours and spirits. 
Counsels in restoring the eyes.  Wherefore a moderate diet and course of life must be kept, lest the organ of sight (than which God hath given us nothing better in our bodies) should receive any damage. 
Emptiness and fullness to be observed in recreating the eyes.  And if the eyes begin to grow dark for want of humours, or by dryness, or want of spirits, with grief of mind, weeping, watching, weariness, old age, immoderate venery, or be extenuated and wasted with immoderate study, we must use such things as are restorative for our bodies, and foster our eyes: 
What things restore eyes that are decayed.  as new rear Eggs, sweet wine, Raisins, sweet Almonds, Pistaches: Chestnuts either roasted or boiled soft, Turnips, the virtue whereof by reason of the plenty of their windiness riseth to the head, and wonderfully refresheth the visive spirits that are wasted: also the brains of birds that fly much do the like, as of Sparrows, Linnets, Spinks; They do unadvisedly who without any choice, or making any difference, apply to their eyes, Rue, Celandine, 
Rue sometimes hurts the eyes.  the galls of Vultures, Kites, Hawks, that are of a burning and biting faculty, and they waste and devour the spirits and humours that make the sight: they are indeed fitly applied when the eyes are dark and misty from superfluity of humours, 
When Rue and Celandine are good for the eyes. Radish and Rapes good for the eyes.  and when the pin and web take away the sight, and deform the eyes; for they dissolve the congealed and collected humours that by their thickness hinder the spirits to be brought thither: so all things that are abstergent and extenuating are good in this case, as are common Radish that procures a good appetite, Fennel-seed, leaves and roots, Eyebright; French-Lavander, and all things that cleanse the brain of thick vapours. Wherefore let Scholars that must study by the help of their eyes, avoid Garlic, Leeks, Onions, and all strong ●●●elling things and that send forth such s●●●king vapours, and are hurtful for them. 
Garlic and all strong things are hurtful to the eyes.  For these spoil the eyes, memory, and damnify all the senses. But such as use hard labour and exercise, none of these things can hurt them. But outwardly we must look on such things that refresh the sight, 
Green things delight the eyes.  and are delightful to behold, as are all green things, whereof there are innumerable kinds and differences in the fields, woods, Gardens, Groves, to be found: but of stones, 
emrod's are by their green colours good for the eyes.  the full greenness of the Emrod, and with which the eyes can never be satisfied, as also the Prasius, the Topaz, the Jasp●r, the Saphir, Eranos commonly called a Tarquesse, and the Lazul-stone: Whereby the visive spirits are collected, and do not vanish; so they sharpen the sight of the eyes. But that some by looking on the eyes do collect the inclination of the mind and thoughts, 
The eyes are tokens of the mind.  I am not against it. For they are the Indices, and do show forth, the inward affections, thoughts, conceptions, though the tongue be silent. So in some people's eyes and countenance there shines, meekness, modesty, placability, clemency, probity, and many more tokens there are to be seen of a pleasing and sedate mind. And in others, by looking on their eyes, you may discover pride, arrogancy, haughtiness, cruelty, craft, fraud, anger, envy, hatred, indignation, fear, elation, joy, sorrow, despair. Also Physicians in diseases do carefully observe the constitutions of the eyes; For if they be sprinkled with redness, or streaked with bloody streaks, 
Arguments of the mind from the eyes. The divers disposition of the eyes.  they show a frenzy or madness from the inflammation of the brain; but if they be wan, and dark lead-colour, they show the extinction of natural heat and loss of life. But instable, winking, moving, unquiet eyes, and unconstant, signify alienation of the mind and doting, but faint, moist, flagging, full of tears, dark, trembling, stiff, shaking, swollen, hollow, hid, dull, twinkling eyes besides the diversity of affections of the mind in sound people; they show in sick people also, not without danger of life, distemper of the brain, from plenty or want of humours, from heat or cold. 
Purblind, what condition of mind they are of.  But purblind, goggle eyed, squint-eyed, and such as look obliquely and a-skew, besides their muscles drawn awry, and pulled divers ways, they have this error in their Natures also, which vice because it principally consists about the Brain, which is the habitation or rather the Court of the mind, as it doth outwardly much deform the eyes, so it inclines the mind to some vicious affections; for most of these that want good education, are false, crafty, deceitful, quarrelsome, inconstant, subtle to circumvent, and have wonderful tricks to gull men with. Wherefore the Hollanders, when they describe a man that is so marked, call him, 
A Proverb from sight of the eyes against wicked people.  a slim gast, e'en loose end listich schalck, E'en boos wicht: that is, an overthwart, crooked, crafty knave, that you cannot safely trust; for that he doth all his actions with fraud, deceit, fallacy, catching, deceits, impostures, and dissembling tricks, to do other men mischief, and himself profit. All those men partake of this nature and condition, who in the principal and chief part of their bodies have any remarkable sign, namely on their head, Heart, Liver, whereof I spoke more largely in my Physiognomy, the second book, Chap. 36.   

CHAP. VII.  
The Reason why some are born without some parts, and want some Limbs; others have some parts double and superfluous, and serving for no use.  

Redundance of matter brings things double.  DAily examples show that some are born with double limbs, and such as grow to the rest, as with appendices to their Feet, Arms, Head, and sometimes they are distinguished by joints. And as deformed, 
Whence are depraved Births.  and monstrous shapes proceed from faulty and corrupt seed, and the ill constitution of the Womb, the Stars also joining their forces in the production of them: so by redundance of humours, and plenty of seminal excrement, the parts of the body come forth double, the imagination of the parents being busied about some such thing in the formation of it. For if at any time that sex, which is shaken with the smallest affections and prints them upon the Child, conceives any thing in the mind; or thinks that things are double before their eyes, by the concourse and Flux of humours, that fall down on those parts, about which the thoughts are employed, do serve to frame double parts that are superfluous, or parts of some other kind. For such absurd imaginations are observed in living Creatures. So lately a Lamb was yeaned, with a Head of a Sea-calf, at the sight of that Sea-Monster. So the year before, there was seen, a Sheep and a Calf, with double Heads: and I saw and handled a Hen, 
When double things are represented.  that had four feet, and four Wings. But since Women in conception, and all the time they go with Child, have divers species and things in their imaginations; and sometimes it falls out, that double representations of things are made to them, from gross vapours rising from beneath, or with distracted and broken Spirit, that should be directed to the point of the Apple of the Eye, whereby their sight is divided and cut into two, all this affection is carried to the Child that's breeding, 
What imagination in a woman can do.  and some parts being handsomely form, imagination fasteneth to them other needless parts.  
For the force of imagination is so strong, that if a woman once fasten her eyes and thoughts upon any object, all the faculties of nature, and that force that serves to form the Child, the humours running from all parts, which are at her command, fall down thither, and imagination is wholly intent to do the business; hence it is that sometimes she frames divers and unusual shapes, double parts, and superfluous appendices, and fasteneth strange limbs to the body. But from defect of humours and penury of nutriment, 
Whence come parts to be wanting.  or where the natural faculties in making the parts are too weak, and not forceable enough, it falls out that men want some parts, or have them disproportioned and too small, and though Nature sometimes have matter enough to make the Child of, and hath force and strength enough to do it, yet she is now and then hindered, that she cannot bring all things to perfection, and frame a comely and well proportioned body; 
How hands and feet come to be wanting or maimed.  so that the Infant is born sometimes with some parts cut short or maimed, and not made up: for sometime a woman may have a narrow Matrix, a hard and callous Spleen, Hips sticking forth, and turned inward back again, and other Obstacles, that will not suffer the Infant to grow, and to be perfect in all parts: for the tender parts of the body by reason of so great impediments cannot be dilated, nor diffuse themselves, nor enjoy the nourishment comes to it; but is stopped and stayed, that the parts cannot grow beautifully and well form. For I think it falls out here, 
A simile from Trees planted in stony ground.  as it is with Trees that are set in stony grounds, so that the roots cannot spread every way, but being hindered, turn back again, and grow crooked, and being repulsed they return, So in the body of a Woman, when the Child is framed, either it is hindered by the narrowness of the passage, or for want of nutriment, or by reason of some hard thing that comes against it, so that the limbs cannot be framed with joints, and distinctly as they should be. So I saw a noble man's Daughter, with a maimed and spongy hand, 
A History related.  which when the Parents ordered me to handle her, I found by touching of her fingers, that the joints, which by nature should come forth, were turned inwards and retorted, so that they represented no shape of fingers, for all the parts of this member, and order of the small bones, wherewith the hands should be clinched or opened, were hid and folded up within. We call this Stompen. Hence I pronounced that that error and fault of nature proceeded from this, that that force and faculty of nature which should be employed in forming the Child, and strives to perfect a man in all his parts, was hindered by some imped iment, that it could not make the joints complete, and frame them handsomely as a hand should be; for the Mother being subject to the hardness of the Spleen, and female Children inclining to that side that is the left side, from the affection of that part, on which those parts leaned as against a hard Rock, they became so ill shapen and deformed.   

CHAP. VIII.  
Whether Shirts, Sheets, Cover, Linen, aught to be changed when men lie sick of Favours; and whether it be sit presently to shave the Beard, and cut the Hair of such as are newly rocovered of diseases; also in what diseases it is good to wash the feet.  
IF at any time in contagious and pestilent diseases, Carbuncles or Bubo's and other, Eruptions or Pushes, show themselves in the outward parts of the body as they use to do, sometimes eminent like Warts, sometimes flat and plain, as the humour is thick or thin; sometimes lead coloured, wan, black, yellow, green, divers colours which are the worst: sometimes red, fresh, white, which are the best, and safest, ●ll which kinds & differences we see in the Smallpox & Measils, in all th●se kinds of Blisters, 
Whence Spots come to be of divers colour.  I advise men to shift their Shears, Blankets, Pillows, Coverlids, Beds, Shirts, & to lay on fresh, & to hang their foul chothes that are taken from their bodies in the Air, to be ventilared, whereby the contagion and ill vapours, that the Cover are tainted with from the body infected, may be taken off. For since many foul and pernicious vapours; as smoke come out of such bodies, which the clothes that the sick is covered withal draw to them; it will be, that the sick must needs suck in the Air round about them, and be infected again every moment with a new contagion, for he rolls in his corruption, as a Sow wallows in the mire, 
In the increase of the disease nothing to be changed.  which I would have to be observed thus far when the disease abates, and gins to mend, and the Concoction and Crisis be past, that is, when certain and undoubted signs of health show themselves, which signify that the forces of the body are masters of the disease, and that but a few relics of the disease remain within: for then Sheets or Shirts hung in the Sun, or before a good fire should be laid under those that are upon recovery; or else I bid one of the Servants, whose body is well to wear them for two days on his back, or else to lay them in his bed to keep them warm, and they may not differ from the heat of a man's body, lest the change might bring some inconvenience to the sick or exasperate the disease in any part: for by this reason or rather error, the party that was almost recovered may fall to a relapse. Wherefore both to those, and to others that are sick of lighter diseases, I command severely, that the disease may forthwith come to the height, and the fit may be lessened at first, that they be not unquiet tossing and tumbling, nor any way expose themselves to the cold Air; as there are some, 
Tossing of the body ill for th● ficst.  who in doubtful and dangerous diseases will lie with their Arms stretched forth, and their legs displayed, and toss themselves up and down, and so drive back sweat, Pushes, Impostmes, Swell and tumors, and other collections in the body that would break forth. For the cold Air coming to the body, stops all their course, drives them back, and will not suffer them to ripen: but hear, and her fomentations, 
Fire draws forth sweat and contagion.  open the Pores and passages, and make way for the filthy vapours to come forth; that they may be discussed, wherefore I think they do well, who first being infected, and taken in a contagious Air, set themselves close to a good fire, that they may all run down with sweat, yet not beyond their strength, or that they should faint by it; but that at the same time, their body being purged downward, and their belly cleansed, they may take such things inwardly, which shall expel and discuss the venom, they have first drawn in, before it get root, and hath laid fast hold of the body, and possess itself of the heart and principal parts, for the mischief makes haste to do that. 
A simile from a City besieged.  As they that lay siege to a City, do first assault the Castles and Forts, and Commander of the place, for the rest will yield presently and submit: when therefore the body gins to be affected with a dangerous and dubious disease; if the matter require the opening of a Vein or purging, let that be done in time, so that at first, and before that, the belly be purged; then open a vein, 
Let pu●ging b● bef●●e blood letting.  then give cordials to corroborate the Heart and the vital parts, as Theriack, and Mithridate with Wine, or syrup of Fumiterry, Epithime, Violets, or some other liquor that the nature of the body requires, or a skilful Physician shall think fit; wherein it is fit he should be wonderful clear-sighted, that he miss not the mark. But for a decoction, the present remedies are Germander; that smells like Garlic, it grows plentiful in Zealand, Marigolds that cause sweat, Balm, Figs, red Onions, the root of Spondylion, that is like to Angelica, and Master wort in forces. Amongst which the root of Zedoary is singular, that is not rotten, of no value, lost and without smell, so it be swallowed with Raisins, or Currants, or some Liquorish, and so chewed and swallowed: For thus they may preserve and defend themselves, 
What things preserve from the Plague and cure it. Such as must go to the diseased. In a contagious disease, sweat must be driven forth.  who are forced to go to those that are infected with a pestilent disease, to comfort them, and raise up their hopes for what is better, and make them be of good confidence, as Ministers of the Church, Physicians, Chirurgeons, Midwives. In case of such Eruptions of tumors, which it is best to be sent forth be times, I think it not fit, at the beginning to strew the Chambers or floors with Vine leaves, Sedge, White-Thorn, Roses, myrtles, Willow Poplar, green Grass, or to sprinkle Vinegar or Water in them, unless they faint by too much sweeting; for such things will make the humours fall back, and thicken the skin and passages of the body, 
When the Chambers must be strewed with boughs.  which should rather be opened, that the contagious vapours of the body may come out; which is better performed by hot fomentations than by cold; sometimes we must put such things to their Nostrils as may recreate their Spirits, 
Sweat-smell● recreate the Spirits.  and may restore the Life that is faint with too great hear, as are Roses, Violets, Clove-Gilliflowers, Camphit, bugloss Borage, Water-lilies, Wine, Amber, Lemmons, Quinces, whereof most of them may be given inwardly boiled in Wine, or strewed with Sugar, or seasoned some otherwise for sauce, adding a little Saffron and Cinnamon thereto, whereby they may be more pleasing for smell, and taste the senses, and Heart, and Palate, and may the better restore the decayed spirits. And though the Physicians do not use rashly to admit any innovations about the sick, 
Sometimes Physicians will yield to the sick to please them.  nor to departed a hairs breadth from what is reason, yet in some things they will yield to them after the Crisis is over, that is, when certain signs of recovery appear, and the greatest part of the humours is either discussed by sweat, or drawn forth by blood-letting, and purging critically; for than we are not unwilling to let them sometimes drink wine or cold water, than we suffer them to change their furniture, beds, cover, and to remove into other chambers, which if they were suffered to do before the state and vigour of the disease, before the Crisis and concoction of it, they would bring them presently in danger of their lives. For the heat of the bed, and fomentations applied to the body, 
When sweat comes forth seasonably.  do betimes call forth the Feavourish heat, and help the sweat and pustuls to break out, so that the bowels that were inwardly oppressed with gross fumes and vapours, the skin and pores being opened by heat, are refreshed, and ventilated. For by this means the putrefaction is soon discussed, all stops are broke open, the fever is abated, and all things grow milder. For as in a dining room filled with smoke, 
A simile from smoky houses.  the guests are almost strangled, and their eyes like to be put out, unless the doors and windows, be set wide open, that the smoke and fuliginous vapours may fly out into the Air and vanish; so in the body of man, the heart is almost choked by the thick clouds and dark humours, unless the pores and passages be laid open, that the foul vapours may breathe away. 
A simile from skimming the Pot.  And as it is when we boil meat, the filth and skim that riseth up must be skimmed off, we call it Broem, and all be well purged, lest the meat should be polluted with some excrements and filth: so at first by sweat, vomit, phlebotomy, purging, the humours heaped in the body must be removed, before they spread into the veins, 
A simile from washing out of spots.  and fasten into the Arteries; for then as spots that stick long in garments, they can hardly be washed out, nor so easily be driven from their places where they sit fast. But as for the trimming of the beard, for therein consists the grace and ornament of a man, and the hairs that grow on the head, wherein there is contained a manlike force, 
to shave the beard is ill sometimes. Judges 26.  as Samson makes it good, and in all ages many more have done, who are very hairy, I would have all men take notice that ofttimes it is not good for men in perfect health to have their Beards and hair shaved close to their skins, or to have their heads long washed. For too much use of it weakens the forces, and makes men effeminate and unmanly; also it resolves and extenuates the spirits, and native heat, and draws from the heart great part of boldness and courage in undergoing dangers, though sometimes to rub the head with some course cloth, to struck the beard, 
To rub the head good for the eyes  and to soak it with some moist abstergent matter, is good to clear the eyes, and makes the mind more quick; But for men that are sick, or newly recovered from diseases, I think it not fit, so soon as they are grown well, to be shaved with a Razor; for it moves the flowing of humours, and if any relics of the disease remain yet in the body, it moves and stirs them, and raytern up a new fever, as a fire that was almost out; for by this innovation, diseases do no less grow again, or Fevers that are remaining be strangely brought in again, no otherwise than they are by some distemper of mea●s and drinks, or changing of shirts or linen. For the same reason I think not good to wash the feet at the beginning of diseases, 
When are the feet to be washed.  especially in the decoction of herbs that have an attracting quality, as Mugwort, Pennyroyal, Marigolds, Fetherfew, Tansey, Bay-leaves. Nor is bathing good till the body be purged, 
When are baths good.  and the fury of the disease abate, and signs of concoction appear, and the floating humours are fit for excretion, otherwise they break forth into some principal parts, and float here and there with uncertain motion. Wherefore we must observe when it is fit to wash the feet, or to desist from this business, wherein the unskilful multitude errs to their great danger, who do it without using choice of difference, and so soon as the disease comes upon them they fall to washing of their feet; 
When it is ill to wash the feet.  For if the diseases be above the Midriff, or Rheums fall from the head upon the Breast, washing the feet exasperates the disease: so if any man be troubled with a Pleuresy, inflammation of the Lungs, Quinsey, Cough, pain of the side, Pose, Hoarseness, Catarrh, he must altogether cease from washing his feet, and by no means use this remedy, for the humour falls upon the parts underneath, and exasperates and enrages all. But in diseases that proceed from the lower parts under the Midriff, namely, that are in the Stomach, Ventricle, Spleen, Liver, Matrix, Bladder, Reins, Guts; it may be done safely, and to great good purpose, especially if from those parts arise any faintings, or swoundings, or any other affection, whereto also we may use frictions and ligatures, and set cupping glasses to the hips, 
When frictions and ligatures are good.  or if there be need to open a vein, we may do it in the great Toe, or about the Ankle or Ham, and draw forth blood: for thus as in a sheep,  
To turn away the heat it's very good, 
Georg. 3.   
To strike a Vein itch foot, and let one blood.  
But for the trembling of the heart and palpitation, for swoundings and pain of the heart, 
When the bands must be pinched.  for shortness of breath, for swell of the throat and tumors, it is good to pull the hands and rub the fingers, especially that which is next the little finger, and useth to wear a Gold ring, the middle vein in the arm must be opened in that part where the pain comes, cupping glasses must be set on the arms and shoulders, cutting and scarifying the skin deeply, if the body be full of blood and humours; 
Nothing to be taken from lean people.  but lean wasted consumed people, must be restored with fomentations, wine, sleep, and sweet smells, for nothing can be taken from them.   

CHAP. IX.  
That by a wonderful force of nature, and incredible efficacy, several herbs are appointed for several parts of the body, to help them, and they do severally help several p●●ts by their imbred qualities and virtues.  

God is wonderful in his works.  THat every man may be the more in love with God that made him, and by a singular way hath brought forth all things for the use and good of mankind, and may admire the skill of nature, that she hath received from God; I thought good to show, how commodiously and fitly, and with what wholesome operation, all herbs, whereof some are fit for meat, others for medicine, and some for both, are appointed severally for several parts of man's body, wherefore this is natural to plants, and they are endued with such a force, that by their imbred faculty they should help some parts, and that leaving other parts they should repair thither, for which they are ordained, and the parts do not only draw greedily their nutriment, 
Plants ordained for several parts.  but also such medicaments that are wholesome for them, and they enjoy that. So some are applied to the side, to the Midriff, to the Breast, to the vocal artery, if at any time they are fallen into any distemper: others are laid to the Milt, Liver, Kidneys, Intestines, Matrix, Bladder, Head, Brains, Eyes, Nose, Ears, and these are cured by them: 
The parts draw to them what is good for them.  other herbs show their forces and effects upon the Nerves, Bones, Marrow, Muscles, Arms, Chords, Membranes, and are carried to them by a wonderful virtue, and that which is peculiar and proper to each of them, whereby they are qualified with power to help and strengthen, or to purge those parts from excrements, so some herbs respects certain parts, and are ordained for them. For Liverwort, commonly called Acrimony, is for the Liver, Succory and all its kinds, amongst which is common Garden Endive, Sowthistle, Sorrel, Haukweed, that where a hot distemper hurts one, do wonderfully help him. But when a cold affection offends this part, Aniseed, Pontick-Wormwood, and common Wormwood, Dodder: For the gall, Rheubarb, Celandine, Scamony, 
What are good for the Liver.  that drive yellow choler downwards, partly to the guts, partly to the bladder: For the Spleen that hinders light-armed soldiers, 
What are good for the Milt.  and runners when it swells, Milt-wort, Walfern, Harts-tongue, that is the common Scolopendra, Polypod, Capers, Tamarisk, bitter Almonds, Peach kernels, to purge out the excrements, and to corroborate this part are commended. For the Stomach and Ventricle, Mints, Mace, Mastic, Ginger, and what may be confected of these. For the Brain, Rosemary-flowers, true Acorns, Virgil's, 
What are good for the Brain.  sweet Marjorum, Marjorum, Betony, both Lavanders, Nutmegs, Peony roots and berries, Misseltoe; For the Breast and Lungs are Hyssop, Savoury, Wild Time, Horehound, Coltsfoot, Scabious, Licoris, 
Friendly to the Breast.  decoction of Barley, Rayfins; For the Heart, Saffron, Cinnamon, Pearls, red Roses, Citrons, Coral, Jacinth, Gold, Cloves, the bone of a Stag's heart, 
What are good for the heart.  also the smell of new bread, good wine that refresheth and recreateth the Heart. For the Reins, Saxifrage, Sampire, Grommel, 
What are good for the Reins.  Alkakengi, a kind of a nightshade, whose berries are red and round like to Cherries, Daucas, Garden-Smallage. But for the Matrix, 
What are good for the Matrix.  are Motherwort because it purgeth the womb from foulness, Savin, Calamint, Penniroyall, Savoury, Clary. So some penetrate into the remotest and farthest parts, and are carried to the Nerves, 
What are good for the Nerves.  as Hermodactyls, sweet Mullens, commonly called Palsey-hearb, Madder, that colours the bones of Cattle red, if they chance to eat it green, though they touch not the root that is red, which may be seen in the boiled flesh of that cattle, and in sheep that are painted red with the decoction of it, as Woad dies them blue; wild Saffron, Saffron, and yellow Ochre. So that they call Sea-Amber, or Sperma Ceti, 
Sea Amber.  commonly Walscot, sodders broken, cloven, cut, gaping bones, in which thing I find such a force, that it will pierce through the solid boxes it is kept in, and moisten them with dewy drops. 
Mummy good for fractures.  So artificial Mummy, called Pissaphalsum, the Arabians call it Mummy, is used with good success for falls, blows, hurts, contusions, fractures, bruises: for that rosiny mixture, by reason of the Oil of Myrrh, Myrrh, Aloes, Saffron, and other spices that are in it, that they use to Embalm the bodies of Nobles with, as we read was done on Christ's body, hath a great force to consolidate and bind. On the other side some things have a diaphoretic, 
What things move Urine.  that is a discussive force, to resolve humours, and to provoke sweat. Some by a natural property move urine, and break the stone; as Parsley, Garden-Smallage, Daucas, Sosels, Ammi, Jews-stone, Goat's blood, Lovage, and many more. Some sharpen the sight, as Eyebright, Fennel, Celandine, 
What things drive away venoms.  Rue; Others by a present remedy resist poison, as Zedoary, Masterwort, Germander, Garlick, Theriac, Mithridate, and some other things that Galen commends highly. Some by a specifique, or secret quality and not elementary, purge forth juice that is familiar to them. 
Ad Pisonem. What purge the Gall.  So Rhapontick, commonly Rheubarb, and Scammony purge forth yellow choler: So Sena, Polypod, Epithime, black Hellebour purge out melancholic juice. Wild Saffron, Agarick, 
Hurts of Melancholy.  Mercury, Esula, and the seven Tithymals, purge phlegm and watery humours. Fumitary, Cassia, Cylindrace, commonly called Fistularis, Violets, Damask Prunes, bugloss, purge the blood from foulness. But all medicaments that are purgative, as Galen saith, 
What purge the blood. Smipl. c. 3.  do it by the similitude of the whole substance, and by a secret property, and their specifique form. For the Elementary virtue that consists in the temperament of heart, 
There is one effect of the qualities in Plants and another of the substance.  cold moist, and dry, doth not cause a medicament to make one vomit, or to purge forth this or that humour; but it is the similitude of the whole substance, which being stirred by heat and a celestial force, forceth the humour that is peculiar and familiar to it, to be driven forth. 
Like delights in like.  So Galen maintains that attraction is made by the similitude of substance, whereby he intimates that there is a certain similitude and likeness in both substances both of that which purgeth, and of that which is purged. Moreover that which is purged being phlegm, that which purgeth it out must be of a phlegmatic nature also: whereby he shows, that between the humour and the medicament there is a similitude and agreement and natural familiarity, which cannot be ascribed to the first qualities, but to the substance.  
Therefore we must use otherways to try the force of herbs that do any thing by the force of their qualities, that is of heat, cold moisture or dryness, and of such as work upon the body by a property of their whole substance, and a heavenly effect, or sidereal influence. For those that change the quality of the body, are to be examined by reason and judgement, 
Reason and experience are required in arts.  but those that purge out the humours, are to be found out by experience and daily use. So in the former there must be judgement and choice, in the latter experience; whereof the one as Hypocrates saith is difficult, the other false and dangerous. So purging medicaments that drive the humours out of the body, or else venomous things that are pernicious and dangerous to the body, wherewith some Nations go about to destroy their Enemies, as others do with the sword, are to be tried by use and experience, for they do it not by reason of heat; otherwise, Pepper, or Cardamom would do the like, but by an imbred and native property. Hypocrates seems to subscribe to this opinion, when he saith, Physic when it is come into the body, 
Lib. de nature. human.  it first attracts and draws unto itself, that which is most familiar and naturally agreeing with it, and like unto it, than it moves the other humours also, and forceth them out. 
A simile from the Earth and seed.  For as plants draw to them what is most agreeing with them, by a natural propinquity, and they live by that moisture, and change it into nutriment; so medicaments, appointed to drive forth humours, are carried to their like, and drive them forth either above or beneath. Wherefore let no man reject it as an old or ridiculous fable, 
Cantharideses exulcerate.  that we now say; that to every part certain herbs are properly appointed: when Spanish flies that are of a corroding quality, if they be applied outwardly to the skin, will hurt no internal parts but the bladder, as Galen saith, so that they are carried through the stomach and ventricle without doing hurt, 
Ad Pisonem.  and by the passages of the Liver they penetrate to the bladder, and they exulcerate no part but that. So the juice of black Poppy, and Hemlock hurt the heart and brain; the Sea hare, the Lungs: though all poisons, unless they be cast out by vomit, or rebated and kept down by Antidotes, will by degrees come to the heart if they be applied only outwardly, which is clear by the biting of a mad dog, and his some that sticks upon the wound; for by a penetrating force, 
Persons applied outwardly will come to the Heart.  the skin being first corroded, the venom flies to the principal parts, and makes a man mad. We must refer it to the same causes, that the Loadstone attracts Iron; Jet and Amberstraws, and chaff, 
Force of the Stars lies upon the humourt.  and other light matter. Also the influence of the Stars works effectually upon sublunary bodies. So Mars moves yellow choler, Saturn sharpens melancholy, the Moon increaseth phlegm, the Sun and Jupiter predominate over the blood. 
The Planets make metals grow.  Also the force of the Planets works upon Metals, Stones, Jewels, Herbs and Plants, and all subterrancall things, Gold, Silver, Copper, Iron, Led, Pewter, and whatsoever useth to be dug out of the earth for use, or for Luxury, or for pleasure, each of which receives its force and increase from some peculiar Star.   

CHAP. X.  
That Planets are of both sexes, and that some are affected with one thing, some with another.  

Sympathy and Antipathy of things.  AS men are not affected the same way towards all men, nor do they love them alike, though the order of nature, and common condition of life require it, but are by sympathy, that is, by a natural inclination affected toward most, and love them best; but they differ and descent from others by a secret and hidden antipathy; and will by no means hold friendship with them: so plants and some inanimate creatures, by a secret imbred quality of nature, foster and embrace some things, and fly from others as their enemies, and seem to hate them. And to mention a few things out of many: 
Quicksilver, loves Gold.  Quicksilver delights so in Gold, and will so role itself about it, that no colour of that Mettle shall appear, that it cannot be taken off but by fire or Aqua-Fortis, and the Mettle restored to its former lustre. 
The nature of the Loadstone.  The Loadstone suddenly draws the Iron to it, unless it be smeered with oil, for then by reason of the smoothness it refuseth it, nor doth the force of it penetrate into the Iron. 
The Nature of Amber. The Dolphin's love to man.  Amber, Jet, the Diamond will draw Straws, and Chaff, and all things else, besides Basill. Amongst living Creatures the Dolphin hath an incredible love to mankind, especially young youths, and delights to play and sport with them, and flatter them. The Lizard, 
The Lizards love to man.  commonly Ectisse, with a back as green as Leeks, when he sees a man, is very pleasant and sporting, and moves its tail oft, as a dog doth, flattering and fawning on a man, and defends him from a Serpent that lies in ambush. The Elephant exceedingly desires man's company and obeys a man in all things, 
The Elephant's Obedience to man.  so you be not harsh to him, but bespeak him gently, and is ready for any service; but otherwise he is stubborn and will do nothing. On the contrary the Wolf hates a man and all other Creatures. The Crocodile (of whom the Proverb is, 
The Crocodiles tears a Proverb.  The Crocodiles tears) lies in wait for man, and bewails him when he is devoured. The Hyaena is so crafty to entrap a man that he will Sergeant his voice, and tear him in pieces. The Cerastes, a Serpent armed with horns, ascribed to the Tribe of Dan, 
Gen. 47.  the Dragon, Hydra; Dipsas, whose sting makes a man thirst insatiably, the Snake, Adder, Viper, Scorpion, 
God afflicts men with venomous beasts.  and many more hurtful Creatures lie in wait for man especially, and by't and sting him mortally. And God commonly useth these Creatures to correct men's wickedness when they obey not his word and will, 
Num. 21. Deut. 8. Ezech. 5. Herbs agreed together. The nature of Cucumbers.  Whereof there are many Histories and lessons in the Bible. Moreover that some herbs agree naturally, and that others disagree with other things, is very plain. For Cucumbers desire water, and delight to be very wet therewith, so that if they be planted too far from it, they will creep and go that way: on the otherside they refuse Oil and fly from it, and if they be sprinkled with it, they grow thin and die. 
The Vine loves the Olive.  But the Vine loves to grow near the Olive, and will be content to have it engrafted into it, desiring to join with it. 
The Oak hates the Olive.  But the Oak and Olive Tree are at very great odds, and hate one the other so much, that if one touch the boughs of the other, they will grow crooked, and turn to the contrary way; 
The Baytree an enemy to the Vine.  So the Vine endures not to grow near to the Baytree, because this is shady, and by its heat hinders the growing of it. So is it affected to Coleworts, 
Cabbige hates the Vine.  that suck up the juice of the earth, and the Vine wanting that, dries and withers; for both these plants cover after moisture. So some plants are delighted with the affinity, and nearness of some other Plants, and are refreshed by the mutual embracements of their boughs and tender stalks, others are averse and withdraw themselves, and will by no means unite. 
Pitch is taken out with Oil.  So some things that are rosiny and of a fat substance, agree well, hence it is that Pitch is washed out with Oil, if the Garments be Silk or Velvet, or Fluwel, or Scarlet, Purple, or Chamlet, 
Butter and Oil take out dirt.  or the most precious dyes that are stained by it: For all these kinds of stains and filth are taken off and made clean with butter or Oil so handsomely that it cannot be perceived. So soap wherewith linen is washed, is made of Oil, 
How Soap is made.  fat Soot rant Butter, and the ashes of the Pitch-Tree. And as there is so great Concord between so many kinds of Plants, that they will embrace one the other, so amongst herbs of the same species there is observed to be a difference of the Sex. 
Sever in plants.  For there is a conjunction between them and a kind of matrimonial society, so that these plants growing one near the other, will grow the more beautiful, and both their leaves and fruit will be more graceful; and they will decay and grow less, and sometimes die when they are taken asunder. And hence it is that some plants are called the Male, 
What plant is the Male, and which the Female.  others the Female: the Females are those that have less force and virtue; and are full of a cold and unfruitful moisture; Whence it comes that they will bear flowers in their season, but for want of heat, and by reason of their debility they bear no fruit, Berries, Kernels, or seed. Wherefore they that, after their flowers are fallen, yield no such thing, 
Plants bearing no fruit.  but some empty and vain rudiment of fruit, which for want of heat, and impotency of nature, they cannot bring to perfection, are called Female Plants: But those are called Males, that are more beautiful and comely, and bear great leaves and boughs full of them, and grow up very gallantly and bring their fruit and seed to maturity, whereby they may be propagated and grow again, which thing is denied to the other sex, unless perhaps by the nearness of the Male, and gentle embracements it grow fruitful, and being wedded with it, swells forth into seed and fruit; 
In plants there is a venereal affection. L. 3. c. 4. The natural force of the Palm Tree.  which Pliny saith, is done in the Palm Tree. For the Female by the vapour and influence of the Male, conceives and brings forth fruit: the Female bowing down her top and branches towards the Male, and fawning on it, and when the Male is cut down, she grows barren, therefore the Arabians say that the Females will not bear without the Males, the flowers and down of them, and sometimes the powder and dust, being strewed upon the Females. For the like happens to these plants, 
A simile from Hens and Females that want the Male.  as doth to hens, that will lay Eggs without the Cock, but these Eggs will never bring any Chicken, though the Hens sit on them never so long. The reason is not unlike in women, in whose capacities of the Matrix, 
Women will bring forth Lumps without form.  by a mixture of seed and blood flowing thither, sometimes lumps are heaped together, without any man's cooperation, but because man's help was wanting, and the efficient cause that affords life and form, and virtue was not used, all that mass and heap is without form and life. Wherefore plants that have a vegetative faculty, no less than animals that are bred of a moist and slippery seed, do send a generative force and vital spirit one into the other, and enjoy a mutual copulation, and that by a secret consent of nature, and a hidden inspiration, that they have from the heat of the Air and the Sun, and the generative spirit of the world, 
The spirit of the world makes all things fruitful.  whereby plants do flourish, are fostered, do bud, are quickened and enlivened, and conceive and bring forth seed and fruit; which virtue is infused into the world and all the parts of it, whereby all things are continued, and subsist in a constant order. 
L. 3. c. 9  Wherefore Theophrastus and other searchers into the natures of plants, have wisely divided them into Males and Females, by the reason that some are fruitful and bear seed, but others are barren and bring forth none. So Peony called the Male, the crooked bladders and husks opening by degrees, 
Peony seed very comely to look on.  is very beautiful, here with black shining seeds, there with red and Scarlet coloured, and it refresheth the eyes with a present efficacy, in curing the Epilepsy: the Female wants this comeliness. So the Female Mandragora is either barren or bears very small fruit. But the Male bears a lovely pleasant and sweet scented Apple, 
Cantic. 7.  like to the yelk of a Hen's Egg, by the enticement whereof, Rachel being alured, 
Gen. 30.  suffered Leah to lie with the Patriarch Jacob, whereby, as some Ecclesiastical writers suppose, she might be made fruitful. 
Augustine on Genesis.  But I can see no natural reason for it, nor is it likely that Mandragora should cure barrenness, since it cools extremely, unless it chance to be good for a hot fiery and torrefied Matrix, 
Whether Mandrugora cause conception.  which being unfit to conceive, as is also the Matrix that is exceeding moist, as Hypocrates saith, may be helped by, and brought to its due temper, or else because it is of a sleepy quality it may help the retentive faculty of the womb to hold the seed. We observe the same distinction of sex in the Bay-tree, Corneil-tree, Olive, blue Violet, Oak, and many more: whereof such as are called the Males, are fruitful with flowers, fruit, and seed; but the Females are barren, and bear nothing. Also amongst wild plants and Garden plants that are cultivated by man's industry, we always see such a difference, yet so as that the wild plants which come up of themselves, if they be dressed and transplanted, will become as Garden plants. 
A simile from country Clowns.  For as a country clown who is rude and uncivil, if he be brought to the Court, and put into rich , and used to dainty fare, in time and long custom, he will become a Courtier, and be like a Gentleman, though sometimes there will be something observed in him that will smell of his former condition, and rural behaviour, so will plants lay aside their wild condition, and harsh natures by dressing and manuring them by man's industry. On the contrary, Garden plants will grow wild and degenerate, unless great care be taken to dress them, 
A simile from a Courtier who degenerates into a Clown.  even as some Noblemen, that frequent the company of Clowns in the Country, and are commonly amongst them, lose their Ancestors Nobility, and ingenuous behaviour, and fall from their liberal education, heroic Majesty, and civility of life, and become rude and savage as many clowns are. And as Garden plants and fruits are the more beautiful by man's industry and care about them, 
Wild plants before Garden plants.  and are fairer than the wild ones are; yet they came from wild ones at first, so that they will become like to them again, unless they be manured.  
Hence, studious Reader, thou mayest conjecture, what force there is in manuring of all things, 
From plants to men we must consider of education.  and of education especially for man; what care will do to preserve the body in health, that the safety of both parts and welfare may be preserved, than which nothing is more to be desired.   

CHAP. XI.  
That Lampreys which the Hollanders commonly call Pricken, if they be dried in a Chimney, they will burn like Torches and Links if th●y be lighted.  

Whence they are called Lampreys  LAmpreys that are so called in Latin Lampetrae, from licking and sucking of Rocks, are like to those called Murae●ae in form and figure of their bodies, but they are not so great, they are slippery small fish, with a long and round body, like to those small Eels the Hollanders call Ael (for Palincks are longer) with seven holes that they are distinguished by, on the left side.  

Description of the Lamprey.  There is in those small fish from head to tail, not a backbone, as in the rest, but a nerve that is foster than a Cartilege, whereby they turn themselves as they will, exceeding nimbly; for they turn and wind themselves round like a hoop; they contract, dilate, and stretch themselves, they leap, and play, creep and go forward as they list. 
Lampreys have their vital spirit in their tails  For their vital spirit is in the extreme part of their tail, and they are sooner killed there than by bruising of their heads. The Hollanders call them Pricken, because with their sharp nose they will stick fast like bloodsuckers to planks of Ships, Nets, and to men's Bodies, and they by't hard at all things; prick, crop, and tear them; therefore because they fasten their sharp teeth in things, they are called Pricken also.  
This fish hath taught me an experiment that I suppose every man hath not observed, 
Dried Lampreys will burn.  that hath a natural reason for it, and you will find it so, if you try it. For this kind of fish like to a Candle turned the wrong end upwards, will serve for a Torch to burn, when it is dried in a Stove or an Oven or Chimney, as the manner is with the Hollanders to keep Herrings, Salmon, Gammons, and legs of Bacon, shoulders of Mutton, Flitches, Puddings, Saucidges dried in the Smoke, or hanged in the cold Northwind, until Summer be almost ended. Wherefore this fish put to the fire, or lighted with something, as with straw that is dipped in Brimstone, or Matches, whereby we light Tallow and Wax Candles, Torches, Links, will presently take fire and flame like to a Torch, and give light to the whole family to do their work by at night. For it being full of a Rosiny fat, and very greesy all about it, so that broiled on a Gridiron like to an Ecl, it will flame suddenly, and burn the fingers of him that toucheth it, when it is dried in a smoky Chimney, with Turf burned there, the flame of it will do as much service as a Candle will.  

The back of a Lamprey is a Nerve and no bone.  For being that the Nerve which runs down his back, serves in stead of a match or Cord wrapped together, that the flame lies upon, and the congealed fat feeds it with Oil, when it is put to the fire or flame, it will burn and give a great light in a Chamber, though it will soon melt away, and not last very long, nor continue like a Tallow or Wax Candle of Ox or sheep far, that will not so soon be spent and consumed. Yet where all sorts of lights and Candles are wanting one may use the commodity of this fish, especially if you dry them at what time they are very fat, 
When Lampreys grow fat.  which is wont to be at beginning of the Spring in March and April, and then again in Autumn, that is about the two Equinoctials, when the weather is neither too hot nor too cold.   

CHAP. XII.  
Of an Egg laid by a Cock, and at what age he useth to lay it, than what is bred out of it; also concerning the Cock-stone, and the Jewel Aetites.  
THe Cock above others that are tame and house-birds is very courageous, 
The Cock is terrible to the Lion.  and hath a red comb standing upright on his head to adorn him; he crows, and claps his wings, and so he terrifies the Lion that is a generous and undaunted creature: he is full of force that he is not easily tired by treading of Hens, though he tread them often. And whereas all living creatures after copulation are sad, and sorrowful, only the Cock is joyful, 
All creatures except the Cock are sad after venery.  and he proclaims it by his crowing, that his spirits are cheered: but when he gins to grow decrepit, and worn out with old age, which happeneth to some at seven years, or nine, or at the most in the fourteenth year, as he is strong or weak, or hath trod continually, whereby no living creature but becomes feeble, he lays an Egg in Summer, about the rising of the Dog-Star, 
When a Cock lays an Egg.  I suppose it is made from the corrupt excrement of seed, or confluence of ill humours, it is not very long or oval, as hen Eggs are, but it is round, sometimes of a yellow colour or box-colour, or bright yellow, or divers coloured, wan, out of which some think the basilisk is bred, 
Description of the Basilisk.  the Latins call it Regulus, a venomous beast, of a foot and half in magnitude, with three tufts on his forehead, as if he were Crowned with a Kingly Diadem, his body is upright and very dangerous, and his eyes glitter, wherewith he kills those that come near him, by a contagious vapour. 
Whether a Basilisk proceed from a Cocks Egg.  The common people through all Europe are that opinion, that from this Egg comes a basilisk, if a Toad chance to sit upon it to foster it; whether this be false and a mere fiction, I dare not say for certain; yet thus much I have had experience of, that the Cock sits upon it, and brings it to perfection. So in my memory in the City Zirizea, and within this Island, two old Cocks could hardly be driven off with sticks, 
A History of a Cocks Egg.  but they would sit still upon their Eggs: therefore because the Citizens were so persuaded, that a Basilisk would breed from a Cock's Egg, they thought fit to break the Egg, and kill the Cock. But it is worth enquiry whether a Cock conceives an Egg, 
Whence a Cock's Egg is made.  and in the full time, that is about the nineteenth day, the shell break and the young one come forth. I imagine that from some putrefaction clotted together within, and the shell fostered by the heat of the Cock, some such thing may breed, especially when he ceaseth to tread; for then the excrement restrained within, is clottered, and becomes hard as an Egg, which if it be fostered by the Cock himself or any other living creature, a venomous worm, or some other venomous beast, which men call a Basilisk, is bred of it; which kind of Serpent is proper to Africa, and other hot thirsty Countries. But as worms breed in man's body, 
A simile from the nature of worms.  by the putrefaction of humours, and are animated by the benefit of heat; and as wasps, beetles, caterpillars, flies, breed from dung of Oxen, and other corrupt humours, Weevils in Wheat, Worms called Teredines in Oak, Small Nuts, Cheese, by the warmth and help of the Ambient Air; so from this Egg breeds a venomous worm, or some other kind of hurtful and monstrous creature not unlike to a Basilisk, that by touch, or breath, or vapour, and hissing is dangerous & most hurtful. So it is said that from the Marrow of a man's backbone corrupted, is bred a Snake. 
A Snake from a man's backbone.  Many famous writers describe the nature of the Basilisk, and its condition, which receives a great power to do mischief from venomous nutriment; and they have done this the more a curately, because he is so dangerous by his sight, breath, hissing, and so kills men; whereas other Serpents cannot kill but they must be near to sting or by't, and so is their poison dispersed into the body. 
L. 9  Lucan describing many kinds of Serpents, sets down also the nature of the Basilisk thus.  
The Basilisk doth reign alone,  
By his hissing he is known,  
Besides himself will suffer none,  
Admits no venom but his own;  
Hurts at a distance—  
Whereby he shows that he doth mischief by seeing any man, and kills by his venomed breath, before the poison comes to touch the body. Yet I believe it is an old wife's tale, which the vulgar thinks to be real truth, that in our country so pernicious and hurtful a creature can be bred by the hatching of a Toad, and that sometimes in Caves and dens under the ground, Basilisks lie that kill men if they chance to come into those places, whereas i●●● the venomous vapours that stink, and arise from foul nasty p●●ces, that stop men's breath and kill them, and no man need to doubt but that sometimes poisonous creatures that lurk in those places do destroy men. 
A cruel Basilisk.  Some learned writers testify, that in Saxony there is a cruel kind of Basilisk seen, that hath a sharp pointed head, and is of a yellow colour; nine inches long, that is three hands breadth, wonderful thick, with a spotted belly, and marked with many white points, the back of it is blue, the tail is like a turban and crooked, his jaws are wide and vast according to the proportion of his body; I know not certainly to say whether he should be reckoned amongst Basilisks, or Serpents, for the husbandmen could not meet them and fight with them without danger, who never fear to set upon them with prongs, or clubs, or forks, and find no hurt thereby, nor are they infected by their breath. Yet there are some kinds of Serpents that pollute sheep coats, and stalls, and poison cattle, as the Hydra, Asp, Viper, Snake, Adder, that are next kin to the Basilisk for malice, and fierceness. Which Virgil elegantly expressed thus,  
Under old Hedges, 
Georg. 3.  the Viper dothly,  
And fears for to come forth to see the Sky,  
Or else the wood-Snake who doth love the shade,  
A plague to Oxen is his venom made.  
Also that Snake that's in Portuguese Groves,  
That twist's its Scaly back under its breast, and roves,  
With spotted belly, into banks and lakes,  
And fills its gut with all the fish it takes,  
And croaking frogs, yet when the lakes are dry,  
And earth is parched, he doth suddenly,  
Come forth on dry land, and doth look most fierce,  
With flaming eyes that very deep can pierce,  
Thirst makes him cruel, and the Sun that burns,  
Affrights him, unto which himself be turns,  
He shines, and out of's mouth his tongue appears,  
That is three forked, all as sharp as Spears.  
I think that Germany hath this and many more kinds of Serpents, and some kind of Basilisks, 
Basilisks in Germany.  but they are not endued with such strong and violent poison, as those are that breed in Africa, and the torrid Countries. From the cruelty of these creatures, the holy Prophets formerly drew many apt similitudes; 
Chap. 59  For Esaias seems to relate to the Vipers bringing forth of its young ones, when he saith, They conceived wickedness, and brought forth iniquity, they have hatched the Cockatrice Eggs, and spun the spider's web, he that eats of their Eggs shall die, and that which is fostered shall break forth into a Basilisk. 
The place of Esaias explained.  Whereby he intimates that they shall labour hard in a matter that is nothing worth, and whatsoever they go about is hurtful and mischievous: and that their doctrine is full of virulence, and by its stinking savour it destroys the hearers of it: Moreover whatsoever proceeds or comes from them, is venomous and deadly, as that is which comes from a Basilisk and venomous beasts. Also Solomon compares intemperance in wine, 
Prov. 23.  that makes men's minds mad, and is poison to them, to deadly and dangerous Serpents. Look not saith he on the Wine when it looks red, and when the colour of it shines in the Glass; it goes down pleasantly, but in the end it will by't like an Adder, and as a Basilisk will it send its Poison forth. And as a Wolf takes away the voice of those he meets, 
A simile from a Wolf that takes away the voice.  or else makes them hoarse by the filthy venomous vapours that proceed from him, so the Basilisk by his breath and hissing, doth wound people afar off; as if he shot an arrow at them; and he is not only hurtful to man and other living creatures, but he pollutes the Corn and Plants with but touching them. And there is no living creature that can stand against the poison of this Serpent but the Weesil, the Dutch call it Wesel, 
The Weesil is a deadly enemy to the Basilisk. Pliny. L. 8. c. 21  which is so fenced and armed by eating of Rue, that he will set on the Basilisk boldly; and will pull him forth of his lurking holes, and kill him, and if the Weesil when the Basilisk is dead do not presently run away, and eat of Rue again to refresh himself, he would be choked by the contagion of the Air. Wherefore they do wisely, 
The virtue of Rue.  who in planting their Gardens, assign the principal place unto this herb, because it hath a present virtue to resist poisons, and no kind of Serpent will hid itself under the shadow of it; So if any man take Mandragora, Hemlock, Henbane, Ceruse, Opium, and many more things that stupefy by their immoderate cold quality, 
Rue subdues cold Poisons.  he is helped with the juice of Rue, or the decoction of it in Wine, which will discuss the malice of it. Also Hemlock wherewith as we read Socrates was put to death, or if there be any other Herbs, that are of a cold stupefying nature, as Poppy, Lettuce, Purslane, will rebate the force of Rue, and overcome it, if it be taken in great quantity; for Rue being of a hot and burning quality, if it be taken too largely will hurt the body. So I observed that when any popular disease did spread itself, and in the time of the Plague, as many as now and then put Rue to their noses dipped in Vinegar, that they might drive away the contagion of the Air, had bushes above and beneath their lip; for this doth exulcerate applied outwardly; and rubbed on any part it will raise blisters. 
Rue burns being laid to the body.  Wherefore for Carbuncles and Bubo's, and other tumors that put forth in the Plague it is fitly applied, for it draws forth the venom, and will not let the venomous vapours fly inwardly. So I bid men make a plaster with Rue bruised with sharp salt leaven, 
A plaster for Pestilent humours '.  Figs, Cantharideses, Onions, and Squils' roasted, Quicklime, French-Soap, Ammoniacum, and a little Theriac, which being timely laid to the part affected, will soon break through the secret and lurking humours; but inwardly must be given Antidotes that may drive the fuliginous vapours from the heart and discuss them, amongst which are Theriac and Mithridate for present remedies, given a drachm, or a drachm and half for a dose, as the age and forces will bear it, in wine or the decoction of Marigold-flowers, 
What free the heart from ill vapours.  which the Dutch from the Golden colour call Goudt bloemen. But since the monstrous birth of the Cock, from whose Egg the common people think a Basilisk is bred, doth not a little fright and amaze all men, so the Cock-stone called Alectorius, is desired by all, and all men are in love with it; For if this be worn about us, 
What the Jewel Alectoria will do.  it will augment men's forces, and will make a man both strong and confident to attempt any business. It is taken forth of the gizzard of a Capon, or gelded Cock, included in a thin memorane, or skin, four years after that his stones were cut out, this Jewel is of a transparent colour, like to Crystal, and as great as a Bean. 
How a Jewel breeds in a Capon.  I think this congeals of a seminal excrement, and is heaped together by the help of natural heat. For since nature ceaseth not to elaborate seed in this creature, though it be ineffectual and invalid, and forces want to cast forth the moisture concocted, yet it condenseth into a stone.  

Milk grows hard as a stone in the Breast.  So milk when it is not drawn forth grows hard as a stone in the breasts; and in the collections of Impostumes, a hard stony concretion is sometimes taken forth. The Jewel Alectoria procures men favour, 
The force of the stone Alectorius in man.  and makes them gracious amongst women; lastly in putting forth their manhood, which is required in the Marriage bed, when they get children, it will make them strong and lusty. 
What force the Jewel Aetites hath.  So the Jewel called Aetites, found in an eagle's nest, that rings with little stones within it, makes women that are slippery able to conceive, being bound to the breast of the left arm, by which from the heart toward the ring-finger, next to the little finger an artery runs; and if all the time the woman is great with child, this Jewel be worn on those parts, it strengthens the child, and there is no fear of abortion, or miscarrying. On the contrary, being applied to the thigh of one that is in labour, it makes a speedy and easy delivery, without any difficulty almost or straight in bringing forth. Which thing I have found true by experiment; for when a Noblewoman wore this at her neck all the time she went with child, and was in very good health, and when she was in labour forgot to take off this Jewel from her breast, she found presently a difficulty in her labour, and that the child was slow to come forth; Wherefore taking off the Eagle-stone from her neck, and applying it to her thigh, upon the inward part not far from the privities, 
An experiment in a Matron of the Jewel Aetites.  she had an easy and quick delivery. Wherefore I shown to Matrons, that the use of that Jewel was very good for them, when it was fit to apply it to their breasts, or to their thighs. If any man should ask, By what virtue it doth this, and is desirous to learn; I believe it doth it by an attractive virtue, as the Loadstone draws Iron; Jet, and Amber, draw straws and chafed.  
Which must seem absurd to no man, since the Matrix hath an exquisite sense of feeling, 
The Nature of the Matrix.  and is so affected with sweet smells, that if they be put to the Nose, it will strive to come upward, so that women and maids not married will be in danger to be choked, unless they be presently taken away, and applied to the nethermost and secret parts, for than it will make haste to run downwards. Wherefore women with child require the sweetest smells to smell to, whereby their spirits are recreated, and the child tends upwards; 
To what parts we must apply stinking and to what sweet smells.  but such as lust after men, must have stinking things applied to their nostrils, and sweet things to their Secrets and Thighs, especially when they are troubled with the strangling of the Mother.  
But if the Matrix send downwards, and fall low, stinking things must be bound to the nether parts, and sweet things to the upper parts; which by their pleasing vapours may recreate the spirits decayed. But if these things be used otherwise, and preposterously; it falls out that the disease is exasperated, and women are grievously affected, if they do not copulate with men, so that besides the great pains they endure, they faint and swoon away.   

CHAP. XIII.  
Of the nature, condition and manners of women; and why that sex being angry is more violent than men are, and will scold more outrageously, and is overborne by many other affections and passions; and, by the way, what is the meaning of that saying of the wise Hebrew, The iniquity of a man is better than a woman that doth well.  
THe wickedness of some women is the cause that not only Stage-Players, 
Eccle. 25.  and Poets, Orators and Philosophers, who knew not the true Religion, but also Wise men, Jews, and Prophets, who had abundance of the knowledge of God, do in many places speak against and condemn women, 
Women are spoken against by all Writers.  and that deservedly: though they are not all of them of the same strain, nor are they alike bitter and unsavoury. For there are some Matrons, who by the benefit of education, are so adorned with many great virtues, that they are not short of the best men, nor are they inferior unto them: 
Esdr. 3. c. 4.  though the promiscuous multitude and the multiplicity of women be shameless, foolish, fierce, and imperious, even toward Kings, slippery, various, mutable; and as for lust of the flesh, and pleasure they are insatiable, and can never have enough though they be tired out with it, yet some of these are more prone and addicted to these affections. But since so many vices of this sex are wont to be observed every where, and many that are married complain of the nature and condition of their Wives, and make their pitiful relations unto others of the indignities they suffer by them, which gives occasion to some to abhor this kind of life, 
The inconveniences of Marriage.  and they rather withdraw themselves from the intimate company and society of women, which others are forced to endure, being tedious, irksome, querulous, bitter, fierce, and must bear their threaten, and imperious behaviour.  

Why God ordained Marriage.  But since the order of nature, and necessity of living, and the love a man hath, and propension to propagate his like to succeed him, that he may provide for posterity, that he may procure a companion and fellow-helper, they do wisely that marry, that they may pleasant and with delight pass over this transitory life, in an undivided society, and mutual consent of souls and bodies. For the condition of man's life requires it, unless nature be clean against it, and the constitution and state of the body cannot away with it. 
Gel. l. 1. c. 6.   
To this, belongs the speech of Metellus of Numidia, which the Romans commended, 
Metellus his speech of Marrying a Wife.  wherewith he exhorted the Citizens, lest the Commonwealth should decay, that every man should presently take him a Wife; For, saith he, if we could lead our lives without a Wife, all men would willingly desire to be freed of that trouble and inconvenience; but since Nature hath so ordained it, that we cannot live so happily with them, nor can we live by any means without them, we must take care for the perpetual safety whereby the Commonwealth may subsist, than for our own short-during pleasure. And if the office of a woman in household affairs affords great use, and profit for such as are well and strong; truly the use of a woman is very necessary and more requisite for such as are sick. For as the Wise man saith, 
Eccle. 36.  Where there is no hedge the possession is taken away: and where there is no woman, the sick man laments, who wants the help of another, and must be supported by the Office of one to attend him. A faithful Wife will be very diligent to take care for him, and for her family, and her whole thoughts are fastened upon her husband, so that if he sustain any inconvenience, if any calamity fall upon him, if he be sick, or sad, 
Profits of Matrimony.  she will desire to take the greatest part of the calamity upon herself, for she grieves no less for her losses or crosses than she doth for her own, 
Gen. 2.  which proceeds from the mutual consent and agreement of their souls, and bodies, whereby of two they come to be as it were but one body; Horace writes knowingly of it.  

Lib. Carm. 2. Ode. 13.  Thrice happy they and more,  
Who being wedded hold,  
Whose love ne'er ends before,  
Death, nor do brawl and scold.  

Woman's anger like a tempest.  But daily examples testify that women are subject to all passions and perturbations, and that they will be cruelly angry and mad, when there is little or no cause for it, and that the distemper and rage of a woman is no less, than is the distemper of the Air and the Clouds, when they are exasperated with Thunder and Lightning, which, besides others that were desirous of wisdom, the Hebrews found true by their daily use and course of life, as we find it abundantly set down in their writings. For I think that by their daily familiarity and conversation in the house with them, they had found and learned, what a wicked and malicious woman will do, if at any time she be angry or provoked, what Tragedies she will cause, and how violently she will rage's and storm. For so one of them amongst the rest continues his speech, 
Lecles. 25. A Woman, what living Creature she is.  taking a similitude from venomous and pernicious beasts. Give me any Plague, but the Plague of the heart, and any wickedness, but the wickedness of a woman: there is no head above the head of a Serpent, no anger exceeds the anger of a woman, I had rather dwell with a Lion and a dragon, than to keep house with a wicked woman. But since a woman came forth and was made out of man, a pleasing, gentle, tame, meek, tender, smooth, beardless, soft skinned creature, and that desires to be handled by man, and to be subject to him, 
Whence Women become so frail.  one would wonder whence it is that she is become so cruel, and always scolding and brawling, and is so unbridled in her affections. But I conjecture that all this proceeds from weakness of mind, and lack of judgement in women, whence it happens that a woman enraged, is besides herself, and hath not power over herself, so that she cannot rule her passions, or bridle her disturbed affections, or stand against them with force of reason and judgement, like to Children, and such as are weak and feeble for age, that want reason and discretion.  
Delights to play with fellows, 
Horat in Art. Poctic.  and 'tis strange,  
Angry, soon pleased, still consists in change.  
For a woman's mind is not so strong as a man's, nor is she so full of understanding and reason and judgement, and upon every small occasion she casts off the bridle of reason, 
Why a woman grows angry suddenly.  and like a mad dog, forgetting all decency, and herself, without choice, she sets upon all, be they known or unknown. If any man desires a natural reason for it, I answer him thus, that a woman's flesh is lose, soft and tender, so that the choler being kindled, presently spreads all the body over, and causeth a sudden boiling of the blood about the heart. 
A simile from things on fire. A woman is soon hot, soon cold.  For as fire soon takes hold of light straw, and makes a great flame, but it is soon at an end; and quiet; so a woman is quickly angry and flaming hot, and rageth strangely; but this rage and crying out, is soon abated, and grows calm in a body that is not so strong and valiant, 
Why a woman will cry when she is angry. What men are more subject to weep.  and that is more moist; and all her heat and fury is quenched by her shedding of tears, as if you should throw water upon fire to put it out. Which we see also in some effeminate men, whose magnanimity and fierceness ends almost as children's do in weeping, when the adversary doth strongly oppose himself against them. If any man would more nearly have the cause of this thing explained, 
Whence do women become furious.  and desires a more exact reason; I can find no nearer cause that can be imagined, than the venom and collection of humours, that she every month heaps together, and purgeth forth by the course of the Moon; For when she chanceth to be anry; as she will presently be, all that sink of humours being stirred fumeth, and runs through the body, so that the Heart and Brain are affected with the smoky vapours of it, and the Spirits both vital and animal, that serve those parts are inflamed, and thence it is that women stirred up, especially the younger women, (for the elder that are past childing, are more quiet and calm, 
Old women less ●●gry.  because their terms are ended) will bark, and brawl like mad dogs, and clap their hands and behave themselves very unseemly in their actions and speeches, and reason being but weak in them, and their judgement feeble, and their mind not well ordered, they are sharply enraged, and cannot rule their passions. And the base any woman is in that sex, the more she scolds and rails, and is unplacable in her anger, hence the vulgar woman and Whores, (for Noble women and Gentle women will usually observe a decorum, though oft times they will be silent, and bend their brows, and scarce vouchsafe to give their husbands an answer, the Dutch call it Proncken) because their Bodies are commonly polluted with faulty humours, are full of impudence, joined with equal malice, as if the Devil drove them, and they cannot be persuaded by counsel, reason, shame, flattery admonition (that will ordinarily make wild beasts quiet) and you cannot hold them from their cruelty, or make them forbear their mad and loud exclamations.  
They see not right nor good nor just, 
Terent. Heaut. Scen. 1. Act. 4.   
What may help or hurt them, their lust  
Doth govern all.  
So forgetting themselves, they despise their faith, honour, chastity, fame, honesty, reputation, and hazard all. To which may be applied that enquiry of Solomon concerning man's condition, 
Eccles. 7.  I applied my heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, and of foolishness, and madness: and I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands. I have laboured to this hour to find a good and cordial woman, and could find none: one man amongst a thousand have I found, but a woman amongst all those have I not found. 
A good woman is rare. Pro. 36.  And that enquiry, in the Proverbs is not much different from this, Who can find a virtuous or good woman? as if he should say, you shall not easily in any Country, no not in the remotest parts of the earth, or any corners of it, find an honest, and well mannered woman; and if by chance you should light upon her, 
Solomon's place explained.  she may be equalled with the most precious Jewels, and no Merchandise be they never so costly, can be compared to her. But because I have fallen upon this argument, and have begun to examine the condition of women, I shall, by the way, clear the meaning of those words of Solomon the wisest; 
Eccles. 25.  The iniquity of a man is better than a woman doing good. I interpret that sentence, thus. That a man, 
The wise Hebrew his sentence interpreted.  be he never so sluggish, idle, unskilful and rude in merchandise, will do his business better than a headlong and rash woman, that undertakes any thing with a vain persuasion of wisdom, and inconsiderate confidence, and thereupon doth all things more uprightly, than a woman doth. For a man, distrusting himself, doth by leisure, and circumspectly, all his actions, using other men's help that he calls to counsel with him, so that the success is more happy than when the same things are performed by an arrogant woman that is puffed up with a proud opinion of her own wisdom, as they commonly are. For such a woman's endeavours commonly run to the worst, and are unsuccessful, 
A Dutch Proverb against women, why a woman is not so ingenious.  which the Dutch commonly signify by this Proverb. Het quaeste van E'en: man is better dan het beast van een urouwe, that is, If any thing be done and brought to perfection by a woman, it deserves less praise than what is but yet rude and imperfect, begun by a man; namely, by reason of a woman's want of mind and counsel, her dullness and blockishness, for want of natural heat, and because their languishing mind is soaked into great moisture, so that the faculties of their souls come forth more slowly, and are not so fit for action, and to do noble things. 
The Roman Law concerning women.  Wherefore the Romans who took great care to order and to confirm the Commonwealth, would have women, as Tully saith, 
Pro Murena.  to be under Guardians, by reason of the infirmity of their natures, and to bear no civil office. Also St. Paul, who with indefatigable labour instructed men's minds in the sound faith, 
St. Paul's precept concerning Women.  and diligently informs us what is godliness, commands silence unto women in public solemnities in the Congregation, by reason of the impotency of their minds, 
1 Cor. 14.  and want of moderation in their affections; and will not suffer a woman to preach, or to ask a question in public meetings; or to be present in voting, or to give her opinion concerning it. Since therefore so great is the frailty and weakness, and imperfection of women's nature, 
Plato's opinion concerning Women.  that Plato to the disgrace of this sex, saith that they have hardly any soul, and scarce deserve to be called by the name of man, or to be honoured with it; yet St. Paul, 
1 Cor. 11.  who with a fatherly care, gives counsel concerning economical government and peace in Families, will have honour given to the woman that belongs to her, and that she must not be totally despised, or accounted base and vile, since she is of almost the same dignity and condition, and partakes of the same gifts with man, being taken out of man by the operation of God that made them both. 
Genes. 2.  Wherefore the man is the Image and Glory of God, as the Apostle saith, but the Woman is the glory of the Man: for the man is not from the Woman, but the Woman is from the Man. For man was not created for Woman, but Woman for Man, yet the Man is not without the Woman, 
Eph. 5.  nor the Woman without the Man in the Lord, who so order all things, that the woman must be in subjection to the Man. For as the Woman is from the Man, so the Man by the Woman begetteth Children: So that there is a society for help that is seen on both sides, 
Colos. 3.  and there is required the mutual succour, love and consent of them both. Wherefore St. Peter thinks it fit, that Women should obey their husbands: 
Pet. 3.  and that the men should be gentle and loving to their Wives, forbearing them, as being the weaker vessels, pardoning small faults in them, and winking at many things, and not repining at them: for it is not fit that a man should be too cruel against that sex which is so frail, 
Adultery in woman is an indelible spot. Adulterers laugh at adultery, with a proverbial speech.  or too sharp and bitter, so long as a Woman doth her duty; and is not tainted in her honesty and chastity, which fault when it is known, brings a man more indignation, than it doth him hurt, as Adulterers use to say, yet that spot in a woman can never be washed out, nor can that wound be healed, though Christian charity, and matrimonial love must not be too rigid, or implacable: since there is reconciliation with God, and the divine goodness provoked by our wickedness, idolatries, and grievous sins, is wont to be pacified by our prayers and repentance; when we acknowledge the errors of our lives past, when we are sorrowful for what we have done, and disdain and hate our sins, with a settled purpose of amendment of life. Moreover great part of molestation in this sex, comes from the tediousness of their going with Child, and the trouble they have in suckling and breeding up their Children, 
whence women are so froward.  and no small inconvenience from their Terms stopped: which if they run at the set time for them, the heat of anger and bitterness is driven off, those smoky vapours being turned from their hearts and brains, and the sad vapour being discussed, that useth to fly upwards. 
When a woman is more patiented.  But it is best known to them that are married, & I need not enlarge my discourse upon it, how calm and mild that man shall find his Wife, when the marriage bed is frequently adorned, and this ground is manured with often embrace and copulation. And although I may seem to have been something tedious and fuller of words than it needs, in explaining this Paradox (or sentence that is besides the common opinion, and vulgar custom) of the Wise Hebrew, 
The place of Ecclus explaind.  that the meaning of it might be searched out; That the wickedness of a man is better, than a good woman, that is, such a one, that is afterwards a cause of Infamy, and by whose society disgrace may arise. The sense is, it is better to hold commerce with a wicked man, or to deal with him, than to have to do with a deceitful woman; For though in show, and at first appearance she may seem to be good, and honourable, and in outward behaviour discovers no wickedness, or deceit, yet afterward you shall find her inconstant, false, captious, fraudulent, and full of imposture; so that if any man deceive another, the fraud and imposture of a man, is righteousness, compared with the wickedness of a woman. The like forms of speech are found frequently in the Scripture. So God in Ezechiel aggravates the wickedness of Jerusalem very much, 
Ezech. 16.  & saith that she hath justified Sodom and Samaria, whereby he condemns her for to be more wicked, and that she exceeds those nations in impiety, and wicked actions, that the Sodomites and Samaritans compared to her, 
The place in Ezechiel explained.  may seem to be just. So in the wickedness of opinions, and in asserting any pernicious sect, and maintaining it, one man may be more dangerous and more impious than another, that some Heretics may be accounted Orthodox, and to teach the right saving truth compared with others; 
One man is more wicked than another.  that establish more absurd impious blasphemous execrable doctrines: which is grown to a proverb, This man is a godly and holy man in respect of that: as much as to say, that though they be both Knaves and ungodly, yet if you would measure them both by the rule of equity, and square of Justice, one may be accounted innocent, and to be pardoned, in respect of the other's wicked enormities. So one man is more superstitious than another, and farther from the true religion and piety, and worship of God.  
So want of knowing truth doth fools delude, 
Horat. l. 2. Sermon. Ignorance of truth begets errors.   
And error from the right way doth exclude,  
All those that doubt; some here do miss some there,  
All such by seeming truths seduced are.  
So error involus a man as well as it doth a woman, and wickedness lays hold of them both, but the woman is more detestable and execrable for her wickedness. Therefore the wickedness of a man is better than a woman doing good, and as the Dutch proverb runs, De deucht van E'en urouwe is Ergher dan E'en Man's boosheyt. By which proverb they aggravate the malice of that sex, that if you should compare vices with vices, and examine the frauds, impostures, fallacies and devices of them both, those that are committed by women are far more pernicious and heavy, than such as are acted by men.   

CHAP. XIV.  
Wherefore an Eggat both ends, where by, at the long and narrower end it will stand, (like the Pole arctic and antarctic) cannot be brokéns between your fingers, or both hands closed together, although you press it: & wherefore steeped in sharp Vinegar, it will grow soft like a tractable and soft membrane; lastly, why the same Egg steeped in Aquavitae, that is in spirits of Wine, it will be consumed like iron by Aquafortis.  

An Egg will melt in Vinegar  IF you steep an egg in the sharpest Vinegar four days, or rather seven days, as the acrimony of the liquor is, you shall find the shell of it grow so like a tender skin, that you may draw it through a ring a man wears on his finger. By the same reason and effect, an egg soaked in Aquavitae, will be consumed and come to nothing, as I have proved. As also a flint wet with Vinegar, and the Gravel-stone called Tophus, 
The Tophus is next to Gyp-Teras.  wherewith the Mason's rough-cast walls, and make Cisterns, which the Dutch call Teras, will melt in it and be resolved into powder, for both liquors have a penetrating consuming fiery force, that eats and consumes all solid bodies, whereby it come to pass, that those who use these things in too great abundance, as also Salt and Cummin-seed immoderately, 
What will make men lean.  grow lean and dry, and are wholly consumed, for they hinder the growth of young people, 
Ill ●●●●ours eat the bones.  and that they cannot grow tail and comely. They waste the native moisture, by help whereof the body springs up to a decent proportion. So Salt biting burning nitrous humours do eat up the membranes in the body, the flesh, Muscles, Nerves, Solid-bones, and those that are as hard as stones, as the teeth, and the Ossa Petrosa of the head; 
A simile from Worms.  and as Caterpillars feed on stalks, and herbs, and as Worms feed on wood, Rust eats iron, they eat and make them rotten; Moreover a raw egg, is so solid and firm, long-ways at the two ends, that the strongest man cannot break it: let any man try it, and he shall find it is no fiction: for unless you bend it something to one side, it will not yield though you press it never so hard with your hands, nor will it break by the hardest thrust against it: for that shelly force will make such resistance, that it cannot be broken, or the frame of it dissolved, though a man put all the force he hath to it, and press his hands together with all his might. For it is so defended by the sides, that it supports itself every way, nor doth it become pliable, that it may be thrust or bowed inward: So poles, beams, pieces of wood, iron set an end, upward, will bear vast weights, and never bend nor be crooked by them.  
Country Farmer's wives are not ignorant of this that on market days come to the Cities, and bring victuals to sell to Towns, for they do not set their eggs in their panniers lying down or inclining, which way they will commonly fall of themselves, but they set them upright, so that the narrower end, for it is copped at both ends, stands highest, which they do for this reason, that they may not break, and may bear a weight lying on them, upon which parts also an Egg put into Salt water will float, 
An Egg will float in brine.  and so will Ambergris.   

CHAP. XV.  
The Moon by a wonderful force of Nature, every Month, otherwise than the rest of the Stars do, searcheth all the sound parts of man's body secretly, and undiscerned, but the sick parts manifestly, and not without sense or pain, and stays in them sometimes two, sometimes three days. By the way, whether a Vein may safely be opened in that part that the Planet governs at that time.  

The Stars rule inferior things.  THe beginning and increase of things, and the universe do demonstrate that the Stars do by their influence govern inferior bodies, for the nature of things is not idle, sluggish, and slothful, but lively, quick, agile, prompt, effectual, and hath great force given unto her by God, by whose word all things flourish and subsist. 
Gen. 2. Psalm 31.  Nor is the exceeding beautiful frame of the heavens made only to feed our eyes, and to gaze upon; as also the motions, continued order, and disposition of the heavens: but that we might receive some profit, and help thereby. For God, 
Earthly bodies are subject to the Stars. The nature of things subject to the Stars. The mind free from the Stars.  besides delight and contemplation that we enjoy by this great work abundantly, hath created all things for use; and hath made all plants, Seas, Rivers, Metals, Jewels, Stones, and all things else that are dug forth of the earth, or adorn the superficies of it, and distinguish it with variety, and very bodies of men, and the humours in them, subject to the Stars: So that from the Stars they feel some motion, impulsion, and effects. But the Spirit of God only doth move and agitate the minds of men that are lose and free from all mortal concretion, and were inspired by Him, and they have no commerce or society with the Stars, unless perhaps sometimes they are drawn aside to corporeal delights by consent and conspiring with the body (when reason is against it) whose ministry and help every man's mind and Soul is forced to make use of. But since the Moon is a Planet that is more conversant, and next unto man, and most near to the Earth, 
St. Paul. Rom. c. 7.  she more than the rest employs her forces upon man's body, and runs through every part by a peculiar virtue and effect, sometimes not without most bitter sense or torment. For if there be any fault that lieth hid in any part, that part is most cruelly shaken and torn with pains, the force of the Moon rending it, or else by moving the humours that are in it, 
Wounds deadly from the effect of the Moon.  and stick close to it. So all diseases and distempers are exasperated, and grow worse by the Moon's forces, when she is in the joints, so that wounds will hardly grow well, or come to cicatrize, and sometimes become mortal, when they are made on that part the Moon than rules in. By the same reason the head, Throat, Lungs, Breast, Liver, Milt, Reins, Bladder, Bowels, also the Nervous parts feel hurt, or their distemper becomes greater, when the Moon is in those Bowels. 
All parts feel the Moon's motions.  So the Breast is narrow and shortwinded, the Nerves, Membranes, Muscles, are contracted and grow stiff, when the Moon runs in them. For the humours wherewith all the parts are moistened and fed, both those that are wholesome and the rest that are unwholesome and faulty, are exposed and are under the rule of the Moon's motions. But since the course of the Moon for the most part brings hurt and danger to weak and feeble bodies, 
Whether that part the Moon is in, may be cut.  it may be made a disputable question, whether in that part wherein the Moon stays and governs a Vein may be opened; for in this matter most men are fearful, and dare not adventure to do it, though the disease be urgent, and require this help presently. But I think we ought to do it in time, and to go about it without fear, and with great confidence of bringing help, and driving away the disease: 
A simile from outward calamity.  for acute and swift diseases will allow no truce, no delays, or times to deliberate: but, as enemies in war, as fire in houses, Plague in a City, and as smoot in Corn, hasten to destroy all. Nor must a man be frighted or leave off from what he undertook, though he seem to go about it when the Star is malignant, and is against him; 
In acute diseases the Stars are to be neglected.  So in the Pleuresy, Quinsey, Inflammation of the Lungs, and Liver, we must neglect the extreme observation of the Stars, and Aspects of the Planets, and make haste to open a Vein in time, though it be in that part that the Moon than governs. 
A Simile from Nature's industry.  For as when a Tempest is coming, and the winds rage, the Pilot though the Tide be against him, and the wind not prosperous, doth maturely provide for his safety, and strives with Oars and Sails to gain a safe harbour for his Ship to ride in: lastly as a husbandman at the season of sowing, 
A simile from the industry of the Husbandman.  or mowing dispatcheth all in haste for fear of rain, for early sowing ofttimes deceives us, but late sowing always; so the Physician supported by reason and experience, at the first occasion and opportunity offered, assoon as he can, endeavours to apply a safe remedy, looking more to the superfluity of humours and fierceness of the disease, than to the Stars.  
The courses of the celestial bodies are indeed to be observed, 
Gen. 1. How the Stars are to be observed. Esay 47. Hier. 10.  which God hath appointed for signs and seasons, for years and days, and months, but excluding all rash vanity and impudence of foretelling events, which Esaias and many more do blame and speak against, and do utterly, disdain those that dare speak confidently, and deliver their Judgement concerning any man's fate, that is of that thing which God hath ordered and appointed for him, and what fortune he shall have, what success and event shall happen to any man. There are principal men, of greatest respect that I have sometimes argued with, who refer to the revolutions and aspects of the Stars the progress and increase of public affairs, as also the defects and decay of them, the mystery of Religion innovated or restored, and such tumults as arise because of it, and the persecutions, great part whereof fall upon innocent men, that is such, who desire to live godly in Christ Jesus; 
2 Tim. 3.  whereas the propagation of the Gospel, whereby faith by the spirit of the Lord, and confidence that we rest upon him by, are kindled in our minds by the free will of God, doth proceed from the eternal will of the Father, which, as St. Paul saith, was hid with God, 
Ephes. 3.  who created all things by Jesus Christ, and was revealed in his time to those which he hath made heirs and partakers of the promise by Christ. So truth being revealed, 
Religion is not ruled by the Stars, but by God's spirit.  he thought good by the bright splendour of his word and Gospel at what time he pleaseth, to root out errors, superstitions, Idolatries, and beat down impieties, and to establish his true worship, and to write in men's minds the knowledge of himself; which was determined and appointed by God before the world was made, or the heavens adorned with Stars.  

Astrologers should lift up their minds to God.  Wherefore let them that depend too much on the Stars, and look no higher, nor ever think of God that made them, forbear to make celestial things, as their minds and Souls are, subject to the Star's inclinations. For though the blood and the other humours, 
The humours are ruled by the Stars.  and the spirits both vital and natural endure the influences and forces of the Stars manifestly, yet the mind and Soul were taken from the Antient-pattern of the divine nature, and cannot be driven by force of the Stars, nor doth the Soul find any hurt or help from them; unless you will say perhaps, that it is affected by consent with the body. For the mind of man, his reason, understanding, 
Man's mind is different from the Stars.  will, knowledge, or Faith, and confidence that we rely upon God by, love of Religion, and adoration, wherein is contained the chiefest worship of God, and whereby it subsists, proceeds from that eternal mind that is immutable, nor is man's mind moved by any other force to do what is best and good for man's salvation, than by God's inspiration and instinct of his divine spirit. So when other living creatures are carried on by force of nature, 
Man's mind is ruled by God's spirit, and not by the Stars.  man alone is guided by reason and counsel, so he keep within the compass of his condition, and do not wholly degenerate from that dignity and excellency God hath given him.   

CHAP. XVI.  
The counsel wherewith I use to gratify young men, that they may have beards betimes, and that a comely Down may grow upon their chins: By the way, a fit comparison of Grass and Corn, with the Hair and Locks of Man.  
Maid's that are marriageable, and desire to be married suddenly, wish chief that they may grow comely and decently tall, 
Maids love to seem beautiful, and young men to lock manly.  that they may be thought to be ripe and fit for Husbands, and may get them Suitors. But young men wish that they may have men's forces, and may soon have hair upon their chins, and comely Beards; 
Those that want herds, are not thought to be so manly.  For besides the Dutch, other Nations think, that such as are smooth and want Beards, are not so strong for Venus-sports, and fit to get children, that many men are unwilling to marry their daughters to them: though it be sometimes otherwise, and such as have no beards nor down on their chins show themselves men in the marriagebed; though more frequently for want of heat, their forces fail, and natural faculties decay, and they want children so much hoped for. 
That the beard may grow it must be often shaved.  But those that desire to have Beards, and take care to make it grow, must have that grass often mowed, that so the pores being loosened, and by often agitation, the heat being called forth that draws out the humour, the hair may break forth the more abundantly: which must be practised chief in the Spring, at what time of the year, heat and moisture increaseth, 
The comparison of Grass and hair.  and is diffused into those parts. For where the beard is often shaved, the hairs grow thicker as Grass doth; for hairs are in some respects like Grass, and twigs, that being oft mowed and cut down, grow the faster, and the more abundantly. Wherefore young men that have no beard appearing, and look like boys, if they will hear me, must use the Razor oft; For if the chin and upper lip be continually wet and soaked with warm water, the heat and humour that flies to those parts will be stirred up, and they will become hairy. But farther, that Beardless and smooth youths may grow full of hairs, 
L. 1.6.7.  and obtain a comely beard, there is a remedy elsewhere described by me, in the book of the habit of the body, wherewith young men may sooner have beards putting forth, to adorn their chins, and their upper and nether lips may spring forth like a wood, that the Son in law may not displease his father in law, whose daughter he should marry, who sometimes is as desirous to be married to a husband, as the man is desirous of her, and looks more ofttimes on the pleasure than the portion. Amongst those things that will make one's beard grow, 
What causeth a beard.  and are easy to be had, I reckon Honey, fresh Butter without Salt, the juice of a red Onion, Reed-roots, with joints to distinguish them, that have a white colour, and a Honeyed taste, badger's grease, called Das, Bears, Lions, Grease, Bryony-roots, Beets, Radish, Pepperwort, white Lilies, Flower-de-luce: a lineament may be made of these, for the chin wet with these, first brings forth a tender down, after that a thick and long beard, which that it may not grow white too soon, must be watered rather with cold water that hath a little wine mingled with it, if we desire to adorn it. 
Hot water makes the beard white, and the face wrinkled.  For warm or hot water makes the face wrinkled, and the hair hoary, so hot water soon makes young men's beards to grow, but it makes them sooner white as they grow in years. But Eunuches by nature, or such whose Testicles are cut forth, 
Why Eunuches want beards.  try all means in vain to make their beards grow, because they want heat, which cannot raise the humours; therefore they have a small feminine voice, and smooth body though they were hairy before.   

CHAP. XVII.  
How and for what reason, preserving Physic ought to be given in the time of the Plague and contagious diseases: and what things are best for their force, and virtues for this.  
I Observed in Gallia Belgica when the Plague was spreading there, and other epidemical diseases, that many remained safe and took no harm by the contagion, by using some antidotes, of which kind are Theriac, Mithridate, Germander, Zedoary, 
What things resist the Plague.  Angelica, Laserpitium, to which that which is called Imperatoria, commonly Meysterwortel, is next kin, or Magistrantia; but when they happened to be infected, no remedies could be found so effectual that could expel the disease, for though present remedies were applied, all was in vain, and the cure succeeded not. 
Antidotes must be used with great caution.  For the force of the venom being strong and furious, that invaded the body that was fenced, and defended with Antidotes, and nothing being effected by those helps, there was none or very small hope left in other medicaments, so that the matter grew almost desperate, and that of the Poet proved true,  The best help was for to despair of health. 
Virgil L. 2. Aeneid.  
Wherefore when I was called to them, I gave them the choicest remedies and that in a double dose, that, as the Proverb is, I might use a hard wedge for a hard knot; and first strengthening the heart, I drove forth all the venom to the outward parts, never attempting to open a vein in those diseases (unless I found that it was convenient otherwise, 
Sometimes in the Plague a Vein is not to be opened.  and the matter required it) lest the contagion, as in a smoking fire that is stirred, it usually falls out should spread farther, and a greater smoke and exhalation of the venom in the body should spread to the principal parts, to which all the channels of veins and arteries are produced. Wherefore whereas the ignorant multitude, 
All men's advice not to be taken in Physic.  and many gentlemen take all men's advice without distinction, be they Mechanics or unskilful men to the great hurt to their health: I desire to persuade all men, that when any pestilent disease invades a country, 
A plague from the Air is common to all.  either by contagion of the Air that lays hold on all without difference, be they gentle or simple, or from faulty diet, or want of food, that vexeth the common people, that no man rashly use himself to those Antidotes, 
A Plague from ill nutriment proper to the people.  that they are wont to use and take inwardly, who are infected with the Plague, lest afterwards they want remedies that may cure them: but let them use temperance in diet, frugality, and sedate affections, to fortify themselves against it. 
Socrates' his temperance.  For we read that Socrates by this means continued sound in the time of a most raging Pestilence that wasted his country, and destroyed all Greece and Asia, and killed up the people there; he used such moderation in his life, that he continued safe and free from the common calamity. Yet I dislike not, which I use to do often, to take gentle remedies to oppose the disease in coming, 
How sound men may resist the Plague.  and to harden and fence the body beforehand, that it may admit no contagion, that no man may go out of his doors empty, and fasting, so he beware of intemperance and gluttony; but it is wholesome to wet and moisten the mouth, ears, eyes, nostrils, hands and face with sweet smelling things, as Rose-water, Wine, Vinegar, Elder-flowers, and Red Roses that are medicinal, and to chew Coriander seed, 
Preservatives in the Plague.  bruised Cinnamon, Zedoary, Cloves, Citron pills. For these drive off the contagions of the ambient Air, that infect the Heart and vital spirits by the breath taken in, and driven out, by breathing. But I, when I went every way fearless, with a desire to help the people and Citizens, was wont with these helps to fortify myself, and chief with the Orange, Citron, or Lemmon, chewing with my teeth the moist pill of one newly cut, 
The forces of the Orange or Citron.  and putting all my trust in God, to discuss the pestilent vapours, for there is no more effectual remedy, than the pill, juice, and seed of this Apple. Which Virgil also speaks of;  
The bitter juice, and slow taste Media brings,  
Of the blessed Apple, 
● Georg.  than which there's no things  
To be preferred, when cruel stepdames give  
Poison in drink, this fruit will make one live.  
The flowrs very good, the Medes do make their breath  
Sweet by it, and this keep's Ptysick old men from death.  
But those strong Antidotes to drive forth the Plague, and prepared to expel poisons, Luse to take down very seldom, for they change and destroy the habit of the body and its quality, which consists in the mixture of heat, cold, moist, and dry, and if there be in the body any superfluity of humours, (unless a purge be first administered) they inflame it; where it is dispersed all over, and by kindling choler, raises up burning Fevers.   

CHAP. XVIII.  
To what we ought to ascribe, amongst such multitudes of men, the great dissimilitude of form; and the manifold difference that is between man and man in their faces, countenances, eyes, and other parts, so that sometimes Brothers and Sisters are not one like the other.  
AS there is in Nature a wonderful & gracious variety, so there is the same in the form and shapes of men, in their colours, countenance, eyes, lineaments, and in their faces there is found an admittable; and numberless disparity and dissimilitude. 
To What must be ascribed dissimilitude in men.  Some refer this to the influence of the Stars, but I think to refer it more properly and rationally to the nature of the Seed; and the Mother's Imagination. For being that the woman in the very conception, and all the time she goes with Child, 
The Woman's imagination doth many things.  even for nine months, hath divers thoughts in her mind, and every moment is drawn this way, and that way, by thinking on divers things, and her eyes being still fixed upon such objects she lights upon, it falls out that those things she sees, and are fastest rivered in her imagination are communicated to her Child. For when the Nature of the woman is carefully intent, in framing the Infant, and thinks on nothing but a fair and well proportioned Child, and all her forces are bend thereunto, if any shape or Image be represented to the sight, this soon reflects upon the offspring, who participates of it. Moreover Mothers, so soon as the Child is born, do the best they can that the Child may have a decent, comely, well proportioned body, fitly distinguished in all the parts of it. 
The faults of Nature may be amended.  For children's bodies are ductile and pliable, as Clay or Wax, and may be bended any way. Wherefore if the mouth stand awry, and is uncomely, they forge frame and order it into a decent posture; and if the face be frowning and lowering, they will make it pleasant and amiable, and beautiful: they make the eyes very handsome and lovely; and of grey eyes or blunket, which Infants commonly have by reason of moisture, they make them black by abundantly feeding them with milk, and chief if the Nurse be of a hot temper, and the Child be kept in a dark place. For a light Chamber, where the Sun shines in much, or a great fire, hurts the render eyes. But squint rolling goggle eyes, and such as turn the wrong way, 
That the balls of the eyes may grow black.  are reduced to their right posture, by bending the sight the contrary way, for the Muscles will be brought to their natural places by wresting them to the otherside, and being turned about will come right: they raise and set even the nostrils that are crooked and fall down, by a gentle way of handling them: but they reduce Eagle noses and such as are with beck; by pressing them down to a decent figure, that the perpendicular of the nose may be stretched forth from the forehead and eybrows, unto the hollow part in the upper-lip, like a gnomon or right line, or style that stands upon Sun dials, 
What form of Nose is comely.  neither set on bending outward or inward. Likewise if the lips be swollen or fat, which is usual with the Aethiopians, as also if the nose that is crooked be pressed down, they handle these artificially, and they often press them that they may grow less, and sink down lower: by the same way they frame into a comely fashion, a chin that sticks out, or is drawn in, the forehead, head, cheeks or eybrows that are deformed; and decently order by art, what is not seemly. So if nature limp on any part, and is gone off from the best form and proportion, 
Whence comes deformity of the body.  as some have wry necks, crooked gouty ill favoured legs, or bunch backs, that makes them ugly, all these errors are easily mended in those that are Children: and such members as are wrested or disjointed, or out of their places, are for right by the care and industry of man. So the diligent care of Nurses makes Children grow up handsomely, and so are obnoxious to no deformities of their limbs. But the negligence of many Mothers, and great idleness, makes Children not only to grow up unhandsomely, and ill favour'dly, but they become bunch-backr, lame, squint eyed, bull-headed, and not comely to look on, for they are departed from the dignity and excellency that is in man's body. Some Nurses are over diligent and too officious, who bestow some labour also on the children's privy parts, that serve them them to make water with, and in time shall be useful for propagation of Children, that they may be ripe betimes, and not fail of hopes of getting Children, and when they come to be married they may not be a shamed, for ill performing the matrimonial duty, when they observe bitter contentions and quarrels to arise amongst kindred for this very cause, that they will threaten to divorce their Sons in Law, unless they can show their manhood, and please their wives the better, yet I use to dislike and discommend this effeminate and lascivious office used by Nurses; for young youths, by reason of pulling them thus by their yards, before their time, or that they come to be of age, or have man's strength: they are prone to venery, and so consume those helps, and vent out those humours and vital spirits, wherewith afterwards they might be able to procreate lusty and lively Children; whereas by unseasonable venery, 
The discommodities of untimly venery.  they either get no Children, or if they beget any they are lither, and not so long lived. Therefore I think it is good, not to let young people marry too soon, until their forces bestrong and confirmed, and that they can endure any hardness in matrimonial society, which tender years cannot do, for they will presently wax faint, and effeminate. It is then better that the secret parts should swell out of their own accord naturally, than that they should be drawn forth by any allurements.   

CHAP. XIX.  
Many kinds of Animals, Fishes, Birds, Infects are bred without Seed, as also Pants: and many Animals, and small Birds, by an unusall way, without the copulation of Male and Female, do conceive.  
DAily examples show, that many things come forth, and are propagated by nature of their own accord, and without any embrace of others or generation, only from filth & corruption, as Dormice, Rats, Snails, Shellfish, Carterpillers, Grass-Worms, Wasps, Hornets, Weevils, Frogs, Moths, Toads, Eels. 
Many things breed from corruption.  In men's bodies Worms, though these have seed within them, whereby afterwards they propagate abundantly. Also many plants grow forth from the muddy moisture of the earth, and fatness of it, no seed being sowed, or plants set in the ground before, as are Darnel, Cockle, Nettles, wild Olives, Weeds, and grass that spring up of themselves. Also there are some Crows in the Low-Countries that conceive by their mouth, which they call Rock Jackdaws, 
What Crows couceive by the mouth.  because they build in cliffs of Rocks, and hollow stones, and not in Trees. The Dutch call them commonly Steen Cawwe, and these do not tread one the other as other birds do, as we usually see in Cocks and other foul, that get upon the backs of the Females, and so copulate with them: but these look steadfastly with their eyes, one upon another, never winking, so that the Female draws forth dewy drops from the eyes of the Male, by constant looking upon him, which she drinks up, and from thence, as some think, she conceives. I dare not certainly determine, whether they do bring forth by the mouth, as with us the Cuttle, Shrimps, Calamaries, Lobsters, the Polypus, and the fish Galeus, commonly called the Hay, do, with a rough skin, that even in the fish-Markets, will cast forth her young by her mouth. 
The fish Galens brings forth by her mouth and what others.  Of the Hay there is nothing more certain, and commonly known, that she doth cast forth her young at her mouth: for lately when a Country man had bought some Hays very cheap, and carried them at his back, the Citizens and people that looked on, saw some of her young ones creeping forth at her mouth; so that the Country fellow being laughed at by the common people, and disdaining those kind of fish, threw them all away upon the dunghill. There is also another Hay, that is smooth, and soft skinned, not rugged, that brings forth her young about her Navel, her belly opening there and breaking, so that the young one sticks fast to the bowels of the Female, by a long string. I have heard some fishermen of credit relate, that they had seen some Hays newly taken forth of the Male, his mouth gaping; and that he cast out six or seven small fish by his mouth, that were wonderful lively, that being immediately cast into the Sea, would swim at first; as we see Chickens taken forth of their shells to pick at any thing; and to scratch. But this is admirable, that since the Hay brings forth at the mouth being open, that young fry should run again often into the dams belly, and the secret parts there, and hid themselves amongst her bowels; and then they will come forth again to sport, 
Of the industry of living Creatures.  which Plutarch wondered at. The Hayes saith he, for their fatherly indulgence give place to no living Creatures. First they have eggs, than fish very many, which they do not put forth as other Creatures do, but hatch them within themselves, and these they breed up and carry in their bells, as if it were a second birth; when they grow great, they let them wander at pleasure, and again receive them in at their mouths, and let them inhabit in their bodies, and there they allow them a place of refuge, and house to dwell in, and meat, till they can provide for themselves, and can swim well: and that they may learn this perfectly, they teach them to sport and to swim, also to tumble themselves, and to use nimbleness, that they may the safer escape the danger of Sea-Monsters. In our Seas there are many kinds of Hays, whereof some are cunning in other arts, diversely. Amongst these the Hay that is grey coloured, which the Dutch call Sprink-Hay, because with incredible agility, he will spring four Cubits high above the water, and will swiftly run from danger, that he may not become a prey to others. Also there is a Hay with a spotted skin, all full of black marks, we call this den Ghespickled Hay, as we see dogs and horses marked with spots: Our Gesner describes this by the name of the Rock dog; also there is brought into the fish market, the Hay called Centrina or Speerhaye, as if you would call them speered or sharp Hays; for they have two sharp prickles on their backs, wherewith they wound men dangerously, our Country men keep these pricks in silver cases to pick their teeth with. Thus much of fish that conceive and bring forth at the mouth, as is well known to our men. But as for the conception of Chows', that is performed by the mouth as it is reported, I dare say nothing for certain, yet they seem to me to represent the Nature of Pigeons that beck one the other, and do as it were kiss, as lovers do their Sweethearts. Wherefore that proverb of Pigeons is used concerning them, who sport and play, and kiss, and call one the other, and embrace often. The Dutch call this Duvebecken, 
It is a Proverb, like to Pigeons.  from the manner is observed in Pigeons, so that about the spring time these are the preludiums and forerunners of Venery. There are some, as Plutarch testifies, that maintain Mice to breed without the male, if they but oftentimes lick of salt. Virgil also mentions something like this, concerning the conception of Mares.  
For above all the lust of Mares is known,  

Georg. 3.  When burning heat is in their marrow grown,  
Most in the Springtime when as hot as fire,  
They stand on tops of Rock●▪ with strong desire,  
Gaping for the West wind, which they draw in,  
And by the Air, conceive, that's very thin,  
Nor horses need to back them, there's the wonder  
They breed alone and do conceive a sunder.  
There happeneth to Mares, the same almost that happeneth to hungry people that are filled with the steam of the Kitchen, and for want of nutriment are fed with smells; or as it fell out with a noble maid, who when she could not enjoy her sweet heart, 
A simile from hungry people.  she kept him close in her breast, and thought of him when he was from here, so that by frequent imagination she form an ill fashioned lump, 
What imaginary venery can do in the womb.  such humours being heaped together in those parts as serve for conception; which mishapen lump was made by imagination, without any help or copulation with man.   

CHAP. XX.  
The hand or other parts of the body that are frozen, and grown stiff with cold and frost, how they may be thawed, and recover their former heat.  
IT happeneth sometimes when the Air is sharp, and cruel, as when the North wind blows in Winter, 
bodies will frez with cold.  or some other extreme cold wind, whereby all things are frozen and congealed, men's hands also, and other parts of their bodies, will grow stiff and benumbed with cold, so that they will be dead and fall off, or else they must be cut off, and lopped as withered boughs, that the sound parts be not infected by them: when any such thing happeneth, as it doth to those that travel through cold Countries, and great Snows, or when a ship is broken, to those that sit on the planks, and are tossed to and frow by the waves, they who are thus affected must not be presently brought to the fire, but must be placed at a good distance from it, lest the pain should increase, and grow greater by a sudden and immoderate heat. In the mean time, the parts affected must be gently rubbed and chafed with the hand, with oil of Camomile, Dill, sweet Almonds, then wet with warm water, or with warm milk newly milked from the Cow, in which are boy'ld, green Bay-leaves that are oily, Rosemary, Sage, Lavender, Spike of that part of France called Celtica, or french Lavender, whereby the blood may be recalled, and the parts that are dead may revive. And all these things must be done gently by degrees, lest pain may be caused thereby. 
Cold, an enemy to the Nerves and bones.  I think there is no man but hath sometimes proved in himself, what bitter pains the joints endure by reason of the nerves, that have a most exquitsie feeling, when they grow stiff with a more intense and piercing cold, the blood being either extinguished, or running inward into the inmost parts; so that at the first coming of cold, the hands will wax red, and by and by, as the blood grows cold, they will grow wan and dead, being deprived of the vital blood and Spirits. Wherefore the Joints must be chafed easily, and bathed in a decoction of the Intestines of four footed beasts, 
What will help limbs oppressed with cold.  with their feet, puddings, and tripes, which is to be commonly had in all Cities, and to be provided. In which liquor as also in Cow's milk, herbs may be boiled that I mentioned before, wherewith the parts may be heated again with heat of life, that were almost dead, and restored to their first temper: for such fomentations do help and strengthen the parts, and ease the pains, as also baths, stoves, and Baths of sweet waters do. Also the parts thus affected, so they be not totally benumbed with cold, 
Snow and cold water raise up heat.  and that some blood be left in them, are to be plunged in cold water and washed with it, which will restore them to their former vigour, and they will by degrees regain the heat they had lost: for by antiperistasis or contrariety, the heat comes in the cold being driven away: which every man may make proof of, by handling Snow or Ice, for his hands will presently grow hot, and look very red. So frozen Apples soaked in cold water return to their own nature, and all that is congealed in them, melts and is dissolved. So Ice let down into a pit, will suddenly melt and run. 
Wells are cold in Summer, hot in Winter.  For well-waters are hot in winter, as storehouses, and caves under ground are; but in Summer they are exceeding cold. Moreover that the heat and vital spirits may be driven forth from the inward parts to the outward parts, we must give some things to drink made of wine and other heating things, whereby natural heat like fire raked up in ashes may be stirred up, and also some of the best Theriac must be drunk with wine, and outwardly we must apply to the body bottles of Tin, 
Bottles applied to the body bring forth sweat.  or Earth, filled with hot water wherein herbs are boiled that draw forth sweat, and open the pores, as Fennel, Smallage of the Marshes, Lovage, Lovage with black leaves, Macedonian Parsley, Bay-leaves, Balm, Angelica, Origanum, Rue, Savoury, etc. Which I use to do also in the Plague, that thereby all the venom and contagion may be discussed from the heart.  

How Seamen must be restored after shipwreck.  And if any man after shipwreck be cast on the shore, and, besides his joints and limbs benumbed with cold, hath drank in much salt-water, he must take such things as provoke urine abundantly, that the salt water may not corrode his inward parts. I bid them make a drink of barley, Figs, Raisins, Aniseed, Fennel-seed and roots, and red chiches, putting a little Licoris thereto; for this takes off from the heat and acrimony of the Seawater, and suppleth and easeth the ulcerated parts. 
A safe potion for such as have drank Sea-water.  And as for their meat, they must eschew all salt, sour, sharp things; water of Honey, and Cow's milk with a little Sugar, is an excellent remedy for them; A Ptisan drink, and all that is made of Barley, either to sup, or in Pap, or cream of Barley, doth wonderfully help them. And if the skin outwardly be corroded (as it useth to be) by salt water, 
A lineament for the skin worn by Salt-water.  they must have a Lineament of fresh Butter, Hog's grease without Salt, Goose, Ducks, Hens, grease, unguent of Roses, and of black Poplars.   

CHAP. XXI.  
Whence arise and grow stings of Conscience in man, and whether as passions and perturbations of the mind they are to be ascribed to the humours: or whether they consist in the mind and the will.  
COnscience, that is the testimony of good and bad in every man's mind, which by a remembering of what is done, 
What Conscience is.  approves what is praise worthy, and condemns what is naught and ill, is by God set in every man's heart. So a pure and sound mind that is guilty of no fault, comes forth by calling to mind the good life that such a man hath led; but a troubled, tumultuous, fearful, 
The force of Conscience.  unquiet mind riseth from the remembrance of an evil life, and will offer itself whether a man will or no, so that it drives some men into despair and desperation; as it did Cain, King Saul, Judas, and it raiseth others into hope and confidence of obtaining Salvation, as it did, David, Peter, Magdalen. Therefore a man is affected with some anguish of his mind and torture in his soul, whensoever conscience sets before him the memory of the wickedness he hath committed, 
When fear is the cause of Repentance and Salvation.  and it terrifies him with fear of revenge and punishment, that he trembles at it, by which pricks of conscience the mind, sometimes elevated unto God, as it fell out with the Prodigal Son, is moved to repentance, and dispelling fear obtains tranquillity, so that the soul is raised again and cheered, and sending the blood through the body, and elevating the spirits, that a little before were almost extinguished, the colour becomes fresh that was pale and almost gone, the body pining, and the mind being contracted with sorrow. For being that the vices and affections of the mind do show themselves in the habit of the body, and in the Countenance, if at any time any secret mischief or wickedness lie hid in the Soul, such kind of men upon any light occasion offered, will commonly look pale, be troubled, and angry, will tremble, be short wound, sad, complaining, suspicious, half dead, and are distracted with divers thoughts, because, as the Psalmist saith, their sin is continually before their eyes, so that they cannot as they would, and as they seek to do, obliterate and deface the memory of their sins committed, but it will be daily renewed, and be fresh again. To which that prayer of the Prophet David may be applied, when it was his condition, and he was tossed with the same tempests and Waves, 
Psalm 51.  Restore unto me the joy of thy salvation, and uphold me with thy free spirit. Also that expostulation of his with his own Soul, or rather that lamentation: 
Psalm 41.  Why art thou disquieted oh my soul, and why art thou so troubled within me? hope in God, because I will yet praise him. And again, when he had recovered peace of conscience, and all sadness was dispelled, he saith, Enter into thy rest oh my Soul, because the Lord hath rewarded thee, 
Psalms ●.  thou hat given me joy and gladness of heart: So than if we have done all things against equity, and an evil will drives a man, contrary to right understanding, and direction of the mind, and rules of reason; afterwards the remembrance of wicked deeds will torture the mind of any man. 
What will the confidence of Conscience do.  Whereas others, fenced and supported by a good Conscience, they relying upon and depending on the testimony of a secure mind, never fear nor fright at it, no not when miseries come, as the Plague, War, Famine, and want of all things, nor are they dejected for persecutions, or the rage of Tyrants: for though such be the frailty of human nature, that there is no man who is not troubled at sudden assaults, and is afraid of them, an example whereof we have in our Saviour Christ, 
Math. 26.  when he was to be offered up: yet an honest man, and he that depends on God's protection, stands firm and fearless against all dangers that are near him, and sustains himself by that means in despite of them all. So David when he was straightened on every side, 
Psalm 26.  opposed a courageous and an undaunted spirit to all dangers. For being guarded and environed by the power of the Almighty God, he speaks with the greater confidence, Though an Host should encamp against me, my Heart shall not fear; though war should rise against me, in this will I be confident.  
Likewise job. Though he kill me, 
Job 13.  yet will I trust in him. But wicked, ungodly, impious, naughty men, though they be guarded and encompassed with a great retinue, and defended with abundance of wealth, having great store of Lands and Possessions, and want of nothing, yet are they racked in their minds, and are afraid of all things; 
Prov. 12.  and as the Wise man saith, Their Soul is pierced with the Conscience of their wicked deeds as with a Sword. For when they call to mind the mischief they have done, they presently tremble, wax pale, look about, and are afraid of the safest means, as if the furies of hell hurried them along. For there is in every man an imbred choice of things by nature, 
What is the Law of nature.  a judgement, and distinction of good and bad, and the knowledge of God is printed in their Souls, which Saint Paul calls the Law or Instinct or conduct of nature, 
Rom. 2.  whereby we are carried to what is honest, and we abhor what is ill, every man's conscience, as he saith, bearing him witness, and their thoughts excusing or accusing one another. Wherefore great is the force and virtue of conscience in all actions of our lives, so that a Man, though horrid things be objected against him, will maintain his constancy, and will always persevere in his counsel and resolution he hath undertaken, and will not fear or tremble, or dread with any threaten, if he have done nothing amiss. But he that is guilty of a crime, and his mind is polluted with it, thinks the punishment to be always before his eyes, and destruction to pursue him continually. For fear, which makes the blood hid itself, and deads' the spirits, rising from the conscience of sins, takes away a man's courage, 
Conscience changeth the form of the body.  and changeth his countenance, and the habit of all his body: so that in the midst of all his jollity, in dance and banquet, and in Conjugal embracements, he feels the rack and tortures of Conscience; whereas integrity of life makes all calm, peaceable, quiet, and no trouble at all: which one thing may be a forcible argument that the mind of man came from God, and is moved by his power, 
A strong argument of immortality.  and guided by his spirit and direction, and that the Soul lives after death, which, when some years are past, when the Supreme Judge shall please to judge the world, shall again unite with the body after a wonderful manner. In the morning early the force and sting of Conscience is most clear, the fumes and fuliginous vapours being discussed, 
Conscience, what time of the day it shows itself.  wherewith the mind from the actions or banquets of the day before, as from gluttony, drunkenness, revelling, and the like was oppressed, so that about that time especially the mind recollects what was formerly done, and thinks on such things that she approves or dislikes. So saith the Prophet, 
Why the Conscience shows itself in the morning. Psalm 5. Esay 50.26. Ecclus. 39  Thou wilt hear my voice in the morning, Oh Lord, in the morning will I direct my prayer unto thee, and will look; For thou art not a God that hath pleasure in wickedness, the Lord shall listen unto me in the morning: in the morning will I attend unto thee. The just shall deliver his Soul, that he may watch unto God that made him: God, O my God, I watch for thee in the morning: So then to those that newly wake, 
Psalm 62.  when they have eaten nothing, nor drank, the affects of the mind and Conscience do most represent themselves, and God warneth men early in the morning. For what admonishment, or wholesome Instruction can be offered to men when they are drunk with Wine, or cropsick with gluttony? So I know many men who when the memory of their former ill life troubles them often, they presently drowned themselves with drink, that they may forget all the wickedness they have committed, and that the remembrance thereof may not secretly steal upon them: yet the next day the mischief became raw and did more cruelly torment their minds. For the like happeneth to these men, as it doth to men that are diseased, 
A simile from sick men.  who will not disclose but conceal the Ulcers and sores they have about them, whereby they are more bitterly tortured inwardly; to which the Prophet David alludes, when he saith; 
Psalm 31. The place of the Psalmist explained.  When I kept silence my bones waxed old through wy roaring all the day long. The sin and terror of his Soul, and unquietness of his mind, and pressures of conscience, did so drive him to confess his wickedness, and yet he could not be drawn to confess his sin, and to purge it away by true repentance. But the regulating of man's life by institution, the habit of his body, 
Who want Conscience.  and imbred humours are of great consequence in moving the mind, and in raising, or stilling the motions of Conscience. So Mariners, Soldiers, Porters, Carriers, Hucksters, Victuallers, Hosts, Bankers, Usurers, Bawds, and many Factors, and petty Merchants, Brokers, Shopkeepers, and Tradesmen, are not much moved with any motion of conscience, that they have made it large enough, and it is become like wide nets that let all things through, straining at a Gnat, as our Saviour Christ saith, and swallowing down a Camel. 
A simile from Nets. Math. 23.  Others that are addicted to a solitary and melancholic life, are too much troubled about it, and tremble for fear, when there is no cause of fear. So the force of Conscience drives superstitious people farther than they ought to go, and they will not be quit of their vain persuasions. So melancholic people are more anxious than other men, but choleric people by reason of the thinness of humours and heat, make no regard of conscience, and they either cast it off, or extenuate it, or strive to forget it. Sanguine people are not much affected with any such motion in their souls, nor do they ever think of their life past: 
Job. 15.  To this belongs that of Job. Thou writest bitter things against me, and thou wilt consume me with the sins of my youth. 
‛ Jobes place is explained.  For those things that we did insolently in our youth, and were not much perplexed with them, the same will in times of diseases calamities danger or old age, 
An clegant simile from such as are oppressed by usury.  come fresh to our memory, like to accounts that are crossed and blotted out. Like to those that have borrowed great sums of other men's moneys, and have quite forgotten to pay, are called upon for it, and compelled by Law to make all good. But Phlegmatic people, are slow, sluggish, forgetful, careless, nor do they ever think what conscience is, nor doth their mind ever wax hot, or can they be stirred up by any means to think of goodness, as being drowned in too much moisture. Wicked men, who are sunk into the deep, and who are strangers from the word and knowledge of God, depise, laugh and jeer at all. 
Psa. 1.  Some between both will palliate, excuse, deny or charge their faults upon others, which thing David prays against, and desires not to fall into that sin. 
Psa. 140.  Incline not my heart to malicious words, that I should excuse myself in my sins. Wherefore many things hinder the light of conscience, and overshadow it, as youth, drunkenness, gluttony, intemperance, love, night, delights, pleasures, all which cast off the bridle of conscience, shame and modesty, so Plautus writes,  
Night, 
Amor. L. 1. Eleg. 6.  Woman, Wine are most pernicious things.  
For young men, and that most destruction brings.  
Ovid is of the same opinion.  
Night, Love, and Wine all moderation fly,  
Night knows no shame, Wine and Love, fear defy.  
For these Counsellors are not safe, and carry the mind the wrong way, 
Youth neglects conscience.  and turn us from harkening to good counsel and advice, and if Conscience sting & wound any of thes, and would draw any such people to what is good, they contemn, neglect, deride it, cavil, and cast a Cloud upon all things: they aggravate, or extenuate and lay it upon their youthful years, that must be spent jovially and without melancholy, and that all sad thoughts must be driven far from them, and laid aside for old age to think on. Thus rejecting the documents of reason, and avoiding the instruction of conscience with mirth, 
Eccle. 11.  they frame all their thoughts rather by the rule of pleasure than the square of moderation. Whence Solomon speaks to the purpose, 
Youth void of counsel.  Youth is vain, rash, slippery, inconstant, mad, thoughtlesse, improvident, inconsiderate, and the pleasures that use to accompany it, are transitory and soon gone; sometimes they are damnable, and have a lamentable and miserable event. But because commonly the companions of this age, are ignorance, want of experience, want of counsel, inconsideration, therefore it less apprehends what is good for it, and may make it prosperous. Also some there are, that are at their full age, & who have the government of the Commonwealth, and are to take care for the Church and Religion, whose consciences are blinded with error and darkness, so that oft times they do not measure all things out exactly, and by rule, or call reason into Counsel, 
Men are not led by conscience but by their passions.  with Judgement and election of things, or perform what they do by the right rule of God's Word and Spirit; but oft times either humane passions drive them, or else the favour and gratifying of Princes prevails with them, which we read that Paul did: or else some error of settling some inveterate superstition, or an old vicious custom that is crept in, not by the consent and authority of good men, but by the misunderstanding of the ignorant common people, 
Old errors are hardly left.  yet as if it were a rule for men to walk by, no man will suffer to be taken away, or abolished, whence it comes to pass, that in the choice of things, in the difference of good and bad, in setting up, and restoring, and propagating true Religion and the worship of God, they are blind and deceived, and wander from the truth, 
John. 16.  to the great detriment of conscience. So the Jews were persuaded that they did God good service, when they raged against those that had given up their names unto Christ. Paul was stirred up with the same violence, and desire to punish the Christians, and he persecuted them fiercely, 
Acts. 9  with a zeal of godliness, but which was wrapped up in error, and, as he saith being an Apostle, was not according to knowledge, 
Rom. 10.  that is, it was not done with judgement, or reason, and with a right unstanding of the cause, as Gamaliel did, 
Acts 5.  not first knowing and observing what the will of God is, not by the instigation and inspiration of the the spirit of God, which he will have to be tried and examined by the express word of God, 
1 Joh. 4.  whether it proceed from thence: Wherefore there is error committed in the choice of religion, not by an affection and propension to godliness, because they wanted the Spirit of God, who puts into men's minds, things that are certain, and out of all doubt. So the wise man saith, There is a way seems good unto a man, but the last end thereof, 
Prov. 24.  tends unto death. Paul shows us an example of it, who of a persecutor was made a Preacher, and a defender and maintainer of the Gospel of Christ; who professeth that he obtained mercy, 
1 Tim. 1.  because he did it ignorantly through unbelief, and that thereby, in him Christ Jesus had showed all clemency, to be an example to those that should believe in him unto eternal life. Some perchance may say that I have used too many words in treating of the motions of conscience, because this argument be longs to Preachers and professors of Divinity, whose duty it is, and by virtue of their office, they are bound to pacify and settle men's consciences, and to free them from all fears. But since these affections do overthrow man's health, that proceed from the stings of conscience, and the Spirits and humours vitiated, do afford nutriments for it: it is the Physicians part also to remove these perturbations out of men's minds, that, those being taken away, the body may be in perfect health. For it it a laborious and very difficult matter to restore the body that is fallen sick, where the conscience is polluted with the spots of sins, where the Organs of the senses, and the Spirits vital and animal are vitiated. And it is no less troublesome, for a Churchman to give comfort to the soul, when the body is full of vicious humours: for by reason of the narrow consent and union of both parts, the vices of the mind fly upon the body, and the diseases of the body, 
The sympathy of the Soul and body.  are carried to the Soul. As we have for example all mad people, and such as are melancolique or frantic, such as rave or dote, or are drunk, Apoplectic, paralytic, forgerfull, stupid, Lunatic, and many more, whose sick distempers proceed from the distemper of the brain; wherefore we must carefully look to the head, which is the seat of the mind, and use all means to preserve both parts in health.   

CHAP. XXII.  
How many months doth a Woman go with Child; and which must be accounted a seasonable birth. By the way, of the framing of the body of man, and in how many days or months the Child is made perfect, and comes to live. In which narration, all things are handled more accurately, because from hence bitter quarrels arise, not only betwixt married people, but others also that use unlawful copulalation.  
SInce there use oft times great contentions and quarrels to arise amongst many people, concerning the time that the woman goes with Child, and some complain that are jealous of their Wives that they have formerly married to keep them company, that they have not gone their full time to be delivered, so that sometimes they suspect that they have played the Whores, and that some other men have secretly made use of their bodies: I thought it not amiss to write something to this purpose, and the rather because Lawyers that end controversies, refer the judgement of this matter to Physicians, and leave the resolution of it to them to decide. So Paul, 
The judgement of inspection is referred to Physicians. Digest: Tit. 2. Of the state of Man.  the Counsellor, lib. 19 Respons. It is now a received truth, that a perfect Child may be born in the seventh month; by the Authority of the most learned man Hypocrates, and therefore we must believe that one born in lawful matrimony, in the 7th month, is a lawful Child. Gellius handleth this argument, but rather after men's opinions, than according to the truth of the business, or from natural reason, who supposeth that there is no certain time set of bearing Children, and that from the Authority of Pliny, who saith that a woman went 13, months with Child. 
L. 7. c. 5 A Child, at seven months is full of life.  But as for what concerns the 7th, month, I know many married people in Holland that had Twins, who lived to extreme old age, their bodies being lusty, and their minds quick and lively. Wherefore their opinion is foolish and of no moment, who think that a Child at seven months is imperfect, and not so long lived, and that a Child cannot be borne perfect in all parts until nine months be past. So of late, there arose a great conflict amongst us, 
A History of a Child born.  and it was cruel and bloody, and a most deadly and desperate fight, by reason of a Maid, whose chastity was violated, that had no ill Name or doubtful report, but she had a weak head, and a feeble judgement; and these of all others are soon overcome, and do not so valiantly and courageously resist and stand against either threats of flattering enticements, other wise than some fierce clamorous maids use to do, who will by't and scratch, and compel one that shall assault their chastity to forsake them. But in this Tragedy the conflict grew again more violent and bitter, because the Father, who was reported to have gotten her with Child, or to have ravished her, denied the fact, which his enemies charged upon him, so bitterly, that he might be tortured, and racked till he should confess it, but he confidently avouched, 
A denial of a rape charged upon one.  that he was ready to forswear it upon the Bible, (he himself being wont to be Precedent, in judgement, and to handle sacred matters, (that he never so much as entered her, or broke the membrane of her Virginity, nor penetrated into her body. Wherefore he would by no means be taken for the Father of the Child, or that it should be accounted his: amongst other arguments he alleged for his innocency, this was one, that the Child was born in the 7th, month, and hardly so late; for the month was rather then new begun, than ended, and all the parts of it were perfect, except the nails, which we observe sometimes to be wanting in a Child born in nine months, especially where great bellied women use salt fish too lavishly, or lick salt, as that sex is most prone to desire salt and sharp things. 
When a Child wants nails.  Wherefore he strove to prove it was not a Child of seven months, but nine months, and that by making that account of the months, and by observing the reason of time, they must seek for another Father, who had formerly lain with her, and got her with Child. But when the Judges gave Judgement, that the Infant should be viewed and searched by the Physicians; a Midwife being called, & some honest women, one was a noble woman, who was the Mother of 19 Children, and who several times had been delivered at seven months, and the seven months not fully ended. They all pronounced, not examining the cause of the fact, nor respecting the Father, whether they should reckon this man or some other to be the Father, that this was a Child born in seven months, that was carried in the Mother's belly 27 weeks, and if the Mother could have gone nine months, the child's parts and limbs would have been more firm and strong, and the structure of the body would be more compact and fast, and not so lose, For the breast bone, that byeth as a buckler or fence over the heart, the Dutch call it Borstplate, and the sword-like gristle that lies over the stomach, were higher than naturally they should be, and did not lie down plain, but crooked and sharp pointed, like the breast of young Chickens, that are hatched at the beginning of Spring, or especially in the month of March. 
Whence comes the Nails.  Also this Infant that was a Female wanted her nails upon her fingers, and the utmost joints of her fingers, upon which, from the musculous or cartilaginous matter of the skin, nails that are very smooth, do come forth and grow hard, there appeared hardly any marks or prints of nails, and they were not so hard as horn, but soft as thin skin. But on the joints of their feet, there were not resemblance of nails, because those parts are not so hot as the hands, and are farther from the heart, the Fountain of heat: for the joints of the hands that are fastened to the breast by the Arms, by the benefit of the heat that is diffused from the heart, have more apparent signs on the fingers than any other parts. 
The judgement of Physicians concerning Child birth with no favour or disfavour unto any.  Wherefore the Physicians observing many natural causes, and depending on solid reasons, with favour or disfavour to neither side, but as the matter would bear it, if he would be so content, that was in question to set his integrity and honesty upon it, pronounced before the Judges, to whom that trial was committed by them, that amongst the Dutch are the King of Spain's vicegerents at Brussels, that this Infant was to be taken for a Child, not of nine but of seven months' birth, the time the woman went with Child, being 27 weeks, and such a Child must be accounted born in seven months, though the time was not quite finished, and one or two weeks were wanting, and some days, to make the time complete, But in this business the Moon's circuit must be observed, 
The Moon makes the months for women with Child.  that is perfect in four weeks, that is in less than 28. days: in which space of her revolution, the blood being agitated by the force of the Moon, the courses of women flow from them, which being spent, and the matrix cleansed from the menstrual blood, as it useth to be oft times on the fift or seventh day, 
Natural conception is after the courses.  if after that time a man lie with a woman, the conception proves to be most natural, so that the Infant born after seven or nine months, is most healthful, and free from diseases, to which Children use to be obnoxious. For Children use to be troubled with many diseases, by reason of the menstrual blood, 
The Epilepsy is children's diseases.  that stays in the Matrix at the time of conception, as are the Measils, that is, lively eruptions, commonly called Measils and small-Pox, in low dutch Maeselen end Pocken, and other red or wan Pushes that are contracted by the menstrual foulness, and, in the Spring or Summer, thrust themselves forth into the outward parts of the body. To this we may add the Epilipsie, or Falling-sickness, the Dutch call it Vallende Siecte, which disease because it hath many differences, the superstitious Gentiles of old were wont to refer it, to certain Gods, before the light of the Gospel was revealed to men, whereas it proceeds from natural causes, and chief from clammy and tenacious phlegm. Moreover in the mouths of young Children, there breed almost so soon as they are born, some blisters about their throats and Palates, the Arabians call them Alcolam, the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Dutch dan Sprowe, 
What is Alcola.  and u●der rheir tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commonly called the Frog, 
What the Frog is.  in low Dutch Spanare, which either by incision, or with one's nail, or rubbing with Salt, as I use to do, when they fear the iron instrument, or Oxymel of Squils', is taken away: to say nothing of Hydrocephalon, 
A spongy head.  that is a head swollen with a spongy watery humour, and of many other collections of humours, that come from vicious milk and menstrual blood, which also use to accompany men in years, and when they seem to be gone, they will come oft times again. Therefore both in tilling and sowing of ground, 
A simile from tilling of ground.  as also in copulation with women, and manuring that ground, and procreation of Children, even by Moses law, the Moon's motion was to be observed, by force whereof at set times women's courses run or are stopped. The Moon's circuit is performed through the Zodiac in 27, days, and in one third part of a day, which days comprehending less than four weeks, make a Lunar month, 
In how many days the Moon pe●fects her course.  especially if you take away that time, that this planet lieth hid, and is not seen, for she is three days more or less in conjunction, that is as they say conmonly the time she is invisible, 
See Galen of decretory days.  in which time she doth not exercise her force upon the earth, and is not fit to alter them. But when she gins to show herself, and is new, and when she is full, that is, she is in opposition to the Sun, and shows round, she hath wonderful force in conception and many other things: for she both augments Corn and fruits, and shellfish, and flesh that hangs to the roofs of houses, is corrupted by the beams of it shining upon it, & such as sleep or continue long in the Moon light, she makes pale, and trembling, and heavy headed, brings the Epilepse to Children, as also stupidness, and the Palsy, and many more things she doth, not that she exceeds the other Planets, but she doth it by being so near to us. For she being so placed in the lowest Orb, 
The Moon is a Planet next the Earth.  and next to the earth, she doth so guide the beginnings, and increase of things, that by the effect of her, even after conception of the seed, the Child in the Mother's Womb, by the Mother's blood that nourisheth it, is augmented and made to grow. 
The time of carrying the Infant is to be referred to the course of the Moon.  Also all the time a woman goes with Child, whether you please to measure it by days or months or weeks, as great bellied women commonly use to reckon, must be referred and counted by the age of the Moon. But she shows her forces more effectually upon the body, either when first she meets with the Sun, & gins to be enlightened by him, or when she is round and full, but when she is but a half Moon, she hath less forces, and least of all when she is crooked, and by degrees fades and is obscured. For at that time there is no concourse of waters in the Ocean, no abundance of humours in the bodies of men, no collection of marrow in the bones, so that then it is fit for tender bodies to leave off copulation, and to make a League with it. But I oft times use to foretell to women great with Child when their travel shall be easy, 
When the birth will be easy.  and so to raise their minds to hope very well if they chance to travel when the Moon is either new or full, especially when the force of the Moon is about the Secrets, or Groins, or Thighs; for I said elsewhere that this Planet runs through all the parts, and stays upon them severally two days, and sometimes three. And when she stays about those parts, the Womb is wet and slippery and opens with more ease, and is dilated and makes the passage ready for the child to come well out by. But if the birth happen when the Moon is old, and diminished, it commonly useth to be more laborious, and to be thrust forth with great struggling and endeavours. Because I have often observed these things, and they seem not strange from reason, I thought fit to set them down to make good this argument. Moreover since we have in some part mentioned the Moon's forces, it is fit to remember this again, that I spoke of a little before, that in raising and changing of the temper of the Air, she hath no forces, unless the Sun enlighten her, and that vast Planet shall shine upon her, and illustrate her with his face toward her: therefore it is that she hath so little force, when she first comes to meet the Sun, but after the third or fourth day that she shines, she manifestly foreshews either a Tempest or fair weather, 
Prognostics from the Moon.  so that the fourth day constitutes the temper or distemper of the whole Month.  
Which effects of the Sun and Moon Virgil elegantly expressed in these Verses, observing the variety of the colours, that she is overspread with, from the exhalations of the Air and Earth.  
When first the Moon doth recollect her light, 
Georg. L. 1.   
If that her horns show black and dark as night,  
Plowmen and Seamen must great reins expect:  
But if a Virgin red she doth reflect,  
Strong Winds are near, a red Moon doth blow,  
But the fourth day, which makes the certain show,  
If she look bright, and her sharp horns appear,  
That day and all that follow will be clear,  
Calm and serene, and till that month do end,  
No rain shall fall, nor shall the Winds contend.  
He comprehends the power of the Sun in as many Verses, which not only changes all mortal bodies, but also the Souls of men.   

CHAP. XXIII.  
A profitable and pleasant narration of the Procreation of Man, wherein is illustrated the other part of the Argument.  
SInce many do err and are blind in the knowledge of natural things, and especially in those things that appertain to the structure of man's body, and many trifling narrations are used to be delivered concerning the fashioning of the Infant, and the situation of it, of the time of a woman's going with child, and of the course of the Moon; and whether the seventh Month may be thought seasonable for the birth of a child, and whether a child then born be long lived; I think I shall do well if I shall attempt by the way to explain the framing of man, for there is an excellent structure of this divine workmanship, and there is an elegant and curious frame of all the parts that are seen outwardly, or are inwardly concealed, and serve for man's use.  

The Original of man's body. The efficacy of humane seed.  Man consists of the Seed of both Sexes, and for the first seven days, the Mother's blood running to it, he grows in shape like to an Egg. But there is a forming faculty and virtue in the Seed, from a divine and heavenly gift, for it is abundantly endued with a vital and etherial spirit, and is full of it, and this gives the shape and form to the child; so that all the parts, and the whole bulk of the body, that is made up in the space of so many Months and is by degrees framed into a decent and comely figure of a Man, do consist in that, and are adumbrated thereby, 
Psalm 138.  which David the greatest King admired and observed, being the only contemplator of divine works. Physicians that have narrowly contemplated man's nature, 
Four times of forming the Infant.  constitute four different times wherein the framing of man is perfected.  
The first, when presently after copulation and mutual embracements it hath the nature of Seed, at which time it is called conception or geniture; because the two Seeds fermented together, do grow up like cream, or the concretion of Milk; 
Job 10.  which Job describes thus; Hast thou not poured me forth as milk and curdled me as Cheese? by these is the conception and conglobation of the seeds of Male and Female perfected in the first week, if there be no effluxion, as it useth to fall out when the Matrix is slippery, or stands too wide open.  
The second time of forming is constituted when Nature and the force of the Womb by the use of her own imbred forces and virtue, makes a manifest change in the Seed, so that all the substance seems rather to be neshy and sanguine than seminal, and this happens about the 12. or 14. day after the frame began, and though this concretion and fleshy mass, abounds with hot fiery blood, yet it is rude and without any form, and there are no lineaments or figure of the parts distinguished, for the Limbs have yet obtained no certain form; whence it is that we can see no fashion or portraiture of a man, but only a rudiment and beginning of man's workmanship, 
Similitudes from Artificers.  that learns as it were to fashion the child. An example may be fetched from Potters, (for Art imitates nature) who from moist tenacious tractable Clay, make Images and Pots, first without any certain form, undigested, but afterwards very artificial figures. 
A simile from Painters.  We may observe the same in Painters, who first with a more rude pencil, or with a coal or chalk draw a picture in the groundwork of it, the Dutch call that bewerpen, than they polish it and finish it; so that those things that before appeared rough, hid, undressed, dark, obscure, shadowed, do afterwards show neat, pleasant, and clear. We may conceive the like in Image-makers and Silversmiths, 
A simile from Image-makers.  who hue their brass or wood to polish it, and when they have made it hollow with a tool, they polish it with another Instrument, and so they make their work exact and perfect. Like unto this in reason is sowing of Seed, and casting it about upon the ground; 
A simile from sowing of Seed.  for that being warmed and softened in the bosom of the earth, grows up continually by the moist vapours, and becomes a plant, bears fruit, and seed just as that it came from. 
A simile from the fruitfulness of the Earth.  As therefore the fertile and fruitful earth fosters the Seed by embracing it, and brings forth a Plant of the same kind, as that was the Seed came from; so the Womb of a Woman, unless it be wholly barren, frames a child of the Seed that is hid in it, and at a set time, that is for the most part, when nine Months are past, produceth Mankind, either Male or Female, of the same shape and form with the progenitors. But to proceed in relating the other parts of what I have undertaken.  
The third time to make up this fabric is set, when those three principal parts show themselves evidently and perspicuously, namely the Heart, from whence spring the Arteries; the Brain, from whence, as some threads from a distaff, the Nerves proceed; and the Liver, from whence the Veins are propagated. To frame these the faculty of the Womb is busied from the time of conception, unto the 18. day of the first Month.  
But lastly, which time reacheth to the 28. or 30. day, the outward parts are seen tightly elaborated and distinguished by their joints; and then the child gins to grow and to pant; from which progress of days, because all the Limbs are parted, and the whole artifice is perfect, it is no longer seen as an imperfect child or Embryo, that is, a concretion that springs forth, but is held to be a perfect and absolute child. Males for the most part are perfect by the 30. day, but Females on the 42. or 45. day. It is by reason of heat that Males are sooner perfected than Females, for heat extends the humour like to soft Wax, 
Why Males are so●ner perfected than Females.  diffuseth and dilates it and by its force frames and fashions it. So heat and vigour of the body, and the alacrity of nature in Men, makes them to move in three Months, 
When the child stirs.  but Women in four Months. At which time also his hair and nails come forth, and the child gins to stir and kick in the Womb, so that great bellied Women can plainly perceive the motion of them, and are troubled with nauseating and loathing of their meat, and farther they desire to feed on some absurd meats, and such as are strange to nature, as Rubbish, Coals, Pots, shells; some have longed for raw fish, and men's Limbs. I knew some that longed for live Eels, and conger's, and rend them with their teeth in pieces, and swallowed them down. Yet there are many Noble women that are not subject to this enormous appetite and desire; for that they have not much excrementitions or faulty humours heaped up in their bodies, but it is otherwise with the common people; for those women are ravenous, and have heaped up much filthy and feculent humours, and blood in their containing vessels within, from whence about the third Month after conception proceed nauseating, loathing, sour belchings, and the preternatural desire and coveting of many things is stirred up in them. I saw at Bridges a City in Flanders; 
An example of two twins that suffered abortion.  an abortion of Twins that happened in three Months; they were both boys, and from this longing desire the woman miscarried because she could not have what she eagerly longed for. The child was a finger long, or something more, and of the same thickness, all the Limbs of it were perfect, and no want in any part, so that you might plainly see the eyes with a black pupil, the Nostrils, Ears, Fingers, Navel, Privy Member, Thighs, Shanks, Calves, Ankles, Feet, and Toes. When both these children panted, and appeared to be alive, they were brought to the font to be Baptised, when that was ended, they appeared no longer to be alive. 
The situation of the child in the Womb.  Moreover I shall show by the way how the child lieth situate in the Womb. It is carried in the Mother's Womb, fastened with a long string to her Naver, as the Apple is fast to the Tree by its stalk, by which, by the help of the umoilical Vein, it is nourished and drinks at a fountain of pure blood; not by the mouth and lips; which are of no use yet for to eat by, as the Arse and Bladder, serve not yet to cast forth the excrements by. For the umbilical vein springing from the Matrix, enters the Liver, in two parts, and is terminated in vena porta, from which the most pure blood by the seminary vessels is derived to the Matrix. Hence it is that the blood and spirits like auxiliaries and a supply of more forces, are always carried downwards, that none of these may be wanting. Wherefore by these channels and rivers of Veins and Arteries, that, proceeding from the Mother's body, are carried to the Womb; and then are presently fastened in the Navel, is the child fed; and, by the faculty of the seed that is fostered by the heat of the Womb, and is moistened with blood, is it perfected in such a time in all its parts. But the Infant is equally balanced in the middle of the Womb, as it were in the Centre of it, lying all of an heap, and being something long is turned round, so that the head a little inclines, and he lays his chin on his breast, his heels and ankles upon his buttocks, his hands on his cheeks and eyes, but his legs and Thighs are carried upwards with his hams bending, and they touch the bottom of his belly, the former and that part of the body that is over-against us, as the Forehead, Nose, Face, is turned toward the Mother's back, and the head inclining downwards, it hath its eyes and face toward the Coccyx, that is, the rump bone, that is fast to os sacrum; the Dutch call it destier: this, in the birth, parts together with the os pubis, and is loosened; whence it is that commonly males come with their faces downwards, or with their head turned somewhat obliquely, that their faces may be seen, but Females are commonly situate the contrary way, so that they come forth with their faces upwards, and look up toward heaven and cry. 
Births contrary to Nature.  But these things do not always proceed according to nature's order, for many births are contrary to nature; and many children there are, not born with their heads foremost, and their bodies longwayes, and with their hands lying on their hips, but some come to the door with their feet, crooked and wide; some with their necks bowed, and their heads lying obliquely, with their hands stretched out, as they have that swim, and with their shoulders downwards, with great danger to themselves and their mothers, and no less trouble to the Midwives. But when all things proceed orderly and naturally, the child when the time is accomplished in the Womb, endeavours to come forth, and inclining himself, rolls downwards. For he can no longer lie hid in these hiding places; than he can find nutriment by the Navel, and the heat of the heart can subsist without external respiration. Wherefore being grown great, he is desirous of nutriment, and of light, and he so desires to take Air, 
Whence comes pain in Childbirth.  that he breaks the Membranes and cover, wherewith he was covered, and fenced against any attrition, and with bitter pangs of his mother he comes forth to the light, and that not only from the narrow, and strait passages of the Womb, but because this misery, and pain in travel, was brought in by God, 
Gen. 3.  by reason of the fall of Adam and Eve, and this punishment was laid upon her, the man also being cast into a condition of misery not inferior to it. For the most part in the ninth Month the Matrix parts, and the os pubis being loosened, the Woman striving what she can, and desiring to thrush forth what is a burden to her, and the child breaking forth by an imbred strength, and by the conduct of nature: which help the Woman lacks when the child is born dead.  
For a child that is quick and lively labours no less in this work than the woman, and strives to come forth to draw in the outward Air. Yet there are many that when 9 Months are completely ended, 
Tenth Months births.  are not delivered till the tenth; such births Hypocrates calls births of the tenth month, namely the tenth Lunar Month being begun, that is perfected in 28. days to a month, and not fully ended. 
Wisd. 7.  So the Wiseman saith he was ten months form in the Womb, and coagulated of the seed of the man and woman, from pleasure that comes by copulation. By like reason, they that have now passed the sixth Month (in which no child born can live, because the parts want strength) and are entered upon the seventh, and are gone two or three weeks in it, are said to be born in the 7th, month. The same reason serves to reckon weeks and months by, which are terminated in a certain number of days; for the former week or month being past, and the following begun, from this is the reason of the time deducted, and the course that the woman went with Child is ascribed to that, & from that month the great bellied woman is in, or the Child is born, is the Account made, as it useth to fall our in 7 or 9 turns of the Moon. The like reason serves in reckoning of years, either from Christ's incarnation or passion, so that the inscription is dated from the following year, as for the beginning of the first month, 
Why a child is vital born at seven months.  the precedent month being neglected and defaced. It is not besides reason that a Child should be vital at seven months, but there is a certain cause for it. For the Child by an imbred force and order of Nature, doth then turn itself about, and changeth its place for larger room; 
A simile from a Captain in War.  And as a Captain in War, marcheth to some other place, when the place he is in, is too narrow or difficult, or he want necessaries for food, yet so that in pitching his Tents and quarters, the Soldiery always keeps watch, and is ever ready for all events of war, and sudden force that might fall on, and is prepared against the assaults of the enemy; so, if in that moment of time, whereby in the seventh month that motion of nature useth to be stirred, the time of Childbirth chance to happen, and the Infant come forth with joint forces of the Mother assisting him, without doubt it will be vital. 
A simile from such as cannot sleep in the night.  But the like hapeneth to this Infant, as it doth to those that watch in the night, and turn themselves to the other side, and seek to lie on the softer part of the bed that is not so much pressed down: and if any thing unlooked for befall them, or any sudden occasion hinder them that they cannot turn themselves again in their beds, they presently leave their beds, and shaking off sleep, though the night be not quite spent, they hasten to do what they are urged unto: But if any accident unlooked for befalls them that are fast asleep, they quake and tremble, and if they go about any thing, it is confusedly and without all order, that the business can have no good or successful end: as it useth to fall out in the eighth month: wherein the Infant being come to rest, gins to be refreshed again; and to enjoy its lodging in the womb, and nutriment from the Mother.  
Some are born in the 7th, month, whose bodies are lose and not not firm, and that have but weak natural heat, 
A simile from ripening of fruits.  but being helped by the care and industry of Nurses, they will last long, and live many years. For it happens to them as it doth to apples and other fruits of Trees, that fall or are pulled off too soon, which fruiterer's and haggler's hide in straw and bury in chafe, that they may grow ripe in time, and fit to be eat. For such Infants by the labour and care of their Mothers, or Nurses; gain strength, and by fostering grow strong: and by this help they prolong their days for many years; which can be obtained by no means, in a Child born the eighth month, for such a one seldom lives, because that motion of Nature is quiet, and asleep; which agitation is wont to proceed from a certain cause, both from the Mother and the Child. Wherefore being tired by that struggling in the 7th, month, it gins to regain strength, and to be fostered until the set time, it ought to remain in the Mother's Womb. 
A Child in the eight month seldom lives.  Hence if any distemper or perturbation arise, and the Child be driven forth of its place and habitation; it is deadly, by reason of an external cause, and that is against nature's order, 
Saturn an enemy to Children.  which is also exasperated by Saturn, a cruel and hurtful Planet to Children, that by the coldness of it dejects their strength, wherefore it is safe to stay in the womb till the 9th, month, that they may recollect their forces and just firmness. For when the ninth month gins to come, the Child sinks down for want of nutriment, and falls low to the neck of the Matrix, seeking to come forth to the light, and is desirous to be released. Sometimes in the very heat of birth, and hastening, it slips through the slippery parts, the Womb giving way, without the help of any Midwife, suddenly, as a ripe apple falls with the least touch of it. which is most common to them, whose Matrix is wide, and the Infant hath all helps together, being sufficiently enabled to come forth. For such as have narrow monthed wombs, bring forth with difficulty and painful labour, & with all the force they have. From this pressure and hard travel, 
A moral from hard labour. John 16.  our Saviour draws a most fit comparison, and comforts and encourageth mightily his followers, that they should not faint nor be discouraged, by reason of calamities and persecutions which they suffer for the Gospel, since by the example of a woman in Labour, all their sorrow shall be turned to sudden joy, and solid consolation. Wherefore he shows that danger is at hand, anxiety, sadness, and trembling: but all these things by joy unexpected arising, and by the sweet consolation of the blessed comforter shall be suddenly discussed. But God doth every where threaten the wicked, and by an example taken from Childbearing, that a sudden and unlooked-for destruction shall fall upon them. 
Chap. 13.  For so in Isaiah he frights them. Howle because the day of the Lord is at hand, as desolation, the Hearts of men shall melt, and their hands faint, terrors and torments and griefs shall possess their minds, 
Chap. 4.  and they shall be troubled and cry out as Women with Child. So Jeremias describing the Israelites in the height of their sorrows and extreme calamities; I hear, saith he, the noise as of a Woman in travel, the straits and pangs of one that bears her first Child, which is wont to be the most bitter, because they are unaccustomed to it, and they never felt the like, nor were they ever in Travel before. So God is formidable to Kings, and terrible when they lift up their heads against him, 
Chap. 22.  as it is said in the same Prophet, concerning Joachin King of Judah, whom he cast into those straits, that he endured pain and sorrow, 
Hier. 48.  as a Woman in Travel. Also he cast such fear on the hearts of the Soldiers of Moab, (though this kind of men be fierce and fearless) as falls on the mind of a woman in labour, that melts and dissolves, unless she be solaced by those that stand by her, 
Chap. 2●.  and the Matrons near her comfort her. There is a very ●●egant and consolatory speech in Isaiah, that is set forth by an excellent comparison. For the Prophet compares those, who being afflicted and chastised repent, and fly unto God by repentance, to a woman in travel, and is in danger of her life in her pangs, crying for help to those that stand by her, and turning her eyes every way, with groans and sighs and lamentations entreats for comfort. For so he proceeds in the order of his speech, that I may touch upon some things by the way, In the way of thy judgements, O Lord, have we waited for thee: the desire of our Soul is to thy name, and to the remembrance of thee; with my Soul have I desired thee in the night, yea with my Spirit within me, I will seek thee early. 
Isaiah explained in that place.  Hereby he testifies that he leans upon God when any calamity comes, and when the rod is nigh, his hope depends fast upon him, and his eyes are intent toward him; lastly, that the memory of God is printed upon his soul, and that he waited on his commandments with all his will and mind, and all times did meditate on his saving Truth, not only at noon day, but also at midnight full of tempests and storms, and early in the morning; and he presently after sets down, what it is that makes forgetful men so hot in their minds, and extorts from them such firm confidence. O Lord, saith he, 
Affliction maket men Godly.  the majesty and greatness of thy Name came into my mind in trouble and affliction, when there was no hopes left, and I remembered thee. Troubles and adversities do lead us to repentance by the Secret influence of thy Spirit; As she that is with Child, when her time comes to be delivered, she cries out and calls for help: so we have been, in thy sight O Lord. So St. Paul exhorts sluggish and lazy people to be industrious and watchful, 
2 Thes. 4.  and by the example of a woman in travel, to be ready and prepared for the coming of God: For he comes as a Thief that oppresseth men in the night, and as the sudden pangs that fall upon a woman; Studious Reader, 
1 Pet. 3. Apoc. 3.16.  I thought good to add thus much, because it is not altogerher from my purpose: from whence every man may take some documents of life, and may consider, what clear and apt comparisons the holy Prophets used in their Sermons, taken from the most known things in Nature; which they observed the rather, because they penetrate more effectually into the hearts of their Auditors, whereby they taking up a purpose of a better life, may with a ready mind return to serve God, and to bring forth fruits worthy of amendment of life.   

CHAP. XXIV.  
At what age Maids desire to he married, and are fit to conceive: Again, when women in years grow barren and their courses ceasing, they cease to be longer fruitful. In which narration, the condition of man is axamined also.  
THat parents may well take care for their Daughter's chastity, they ought exactly to observe, when it is fit and seasonable for Maids, that they have care of, or for their daughters to marry, and so to dispose and to provide husbands for them. For that Sex is frail, and subject to runine, Suitors wooing them on every side to undo them. But the propension and inclination of Maids to marriage, may be discovered by many arguments. For when their body grows hairy about the secrets, and their terms flow at the time appointed, as it useth to be in the 14 or 15 year of their age, their seed increaseth, in some sooner, in some later, according to their habits and constitutions, and the blood which is no longer taken to augment their bodies, abounding, 
Maids are studious of adorning themselves.  makes their minds fasten upon venereous imaginations wherefore at that age they comb, and adorn themselves, and they do not only continually all most behold their eyes and cheeks in a Looking-glass, but they desire to be viewed by young men, and to be made much of by Suitors, 
Maid's must be married b●●● times.  and spoken kindly to, casting their eyes obliquely for that purpose, and looking sweetly on their Lovers. Whence ●●iseth a tickling delight, and itching in their inward parts, and ●hey begin to burn in love, and are easily alured to copulation; and hence it is, that oft times setting all shame aside, and disobeying their Parents, who are frequently slow to give them portions, or are unwilling to part with them, they willingly offer themselves to their Suitors, and much infringe their own chastity, to the shame and disgrace of all their family and kindred. Whence our Countrymen have this proverb; 
Maids are frail. A proverb of Maids.  Riype Dochters zorgheliycke end broosche waere. Though for what belongs to Chastity in the Low-countries, the condition of Maids is more commendable, than the condition of Widows. 
A proverb againt Widows.  For such a Taunting speech is used against Widows. Maids are steadfast and calm in their loves, but Widows are trouclesome, slippery, inconstant, unquiet, and never of one settled mind. De Maechden hebben een zinen: de weduwen hebben een duvel in. I suppose because they have tasted the delight of love, which sticking in their minds, makes them more greedy after them, 
When a woman becomes first fruitful.  than Maids are, who never tasted those delights, and are altogether ignorant of the marriage bed. But Maids in the 14th. year of their age, or somewhat later, show some signs of maturity, their courses then running, so that they are fit to conceive, which force continues with them till 44, years of their age; and some that are lusty and lively will be fruitful till 55, as I have observed amongst our Country women; 
When a woman's courses stop.  I know that the flowing of the terms is extended farther in some women of good tempers, but that is rare, nor doth always that excrementitious humour flow from a natural cause. Wherefore their opinion must be examined, who say that as there is no certain time of women's terms to end, so neither of their conception, nor cannot any set bounds be prefixed for these things. For though some have their courses at 60 years old, yet that proceeds not from a natural cause, but from some affect that is contrary to Nature, which also hinders all conception. For anger, indignation, wrath, and sudden fear may cause the vessels and passages to open and cleave asunder, so by a violent concourse of humours such a thing may run out, many by falls and accidents, having the fibres of the veins pulled asunder. But since women for the most part about the year 45, or at the most 50 have their terms stopped, and no hopes are to be had of Children by lying with them, 
Old wives should not marry young men.  they do contrary to the law of Nature that marry young men, or men that for greediness of money woe and marry such old women. For the labour is lost on both sides, just as if a man should cast good seed into dry hungry lean ground. It is more tolerable for a full bodied lively old man, that he should marry a very young Maid in her green and tender years; For from that society they may hope for some benefit for posterity; because a man is never thought to be so old, and barren, and exhausted, but that he may get a Child. But what is the Nature of man and how long the force lasts in him to get Children must be showed, by the way. For since young men as Hypocrates saith are full of imbred heat, about the age of 16. or somewhat more, they have much vital strength, and their secrets begin to be hairy, 
How long a man is fruitful.  and their chins begin to shoot forth, with fine decent down, which force and heat of procreating Children increaseth daily more and more until 45 years, or till 50, and ends at 65. For then, for the most part, the manhood gins to flag, and the seed becomes unfruitful, the natural spirits being extinguished, and the humours drying up, out of which by the benefit of heat, the seed is wont to be made. There are indeed some strong lusty old men, who have spent their younger days continently and moderately, who are fruitful until 70 years, and subsist very manly in performing nuptial duties; examples whereof there are sufficient in Brabant, and amongst the Goths and Sweeds: 
A History done.  so I heard a trusty Pilate relate, that when he traficked at Stockholme, when Gustavus the Father of the most invincible Ericus, who now reigns, ruled the Land, he was called by the King to be at the marriage of a man that was a hundred years old, who married a Bride of 30 years old, and he professed sincerely that the old man had many Children by her. For he was a man, as there are many in that Country, who was very green and fresh in his old age, that one would hardly think him to be 50 years old. 
The Brabanders live very ●old.  Also amongst the Tungri and Campania in Brabant, where the Air is wonderful calm, and the Nation is very temperate and frugal, it is no new thing, but almost common, that men of 80 years marry young Maids, and have Children by them, wherefore Age doth nothing hinder a man forgetting of Children, unless he be wholly exhausted by incontinence in his youngest days, and his genital parts be withered and barren; wherefore the Dutch have a scoffing Proverb against such that are worn out, 
A Proverb against such as are spent. A simile from horses exhausted  and quite broken by venery, Vroech hengst Vroech ghuyle; the comparison being taken from horses, who if they back Mares often, or too soon, they will quickly grow old, and will never be fit for any warlike service. But what difference there is between men and women, or what cause or reason there is in it, that a woman is sooner barren than a man, and ceaseth to eject her seed, if any perhaps should require to know, I say it is the natural hear, wherein a man excels. For since a woman is more moist than a man, 
A man is hotter than a woman.  as her courses declare, and the softness of her body; a man doth exceed her in native heat.  
Now heat is the chief thing that concocts the humours and changes them into the substance of seed; 
A man is longer fruitful than a Woman.  which aliment the woman wanting, she grows fat indeed with age, but she grows barren sooner than a man doth, whose fat melts by his heat, and his humours are dissolved, but by the benefit thereof they are elaborated into seed. Also I ascribe it to this, that a woman is not so strong as a man, nor so wise and prudent, nor hath so much reason, nor is so ingenious in contriving her affairs as a man is.   

CHAP. XXV.  
Who chief take diseases from others; And how it comes about that children grow well, when Physic is given to the Nurse.  
SInce contagious diseases infect all that come in the way of them yet they infect no men sooner, than such whose Natures are of much affinity one with another; as are Parents and Children, Sisters, Brothers, Cousins, who are in danger, almost on all hand, and the disease spreads amongst them. And the nearer any man is of blood and kindred, the sooner he catcheth this mischief from others, by reason of Sympathy, that is, consanguinity and agreement in humours and spirits. 
Kindred soon infected.  Wherefore when the Plague is hot, and contagious diseases rage, I use to speak to people of one blood, to stay one from another, and live something farther from them, lest the pestilent Air should infect them, that will sooner lay hold of acquaintance and kindred, than strangers, and such as are not allied, 
Nurse's infect children.  though none be free from danger. The same reason serves for Nurses, and children sucking at their breasts; for when the Nurse is sick, all the force of the disease comes to the child, and the Nurse is helped by it, and escapes the danger. For the force of the disease being diffused through the veins that are the receptacles of blood (and milk useth to be made exactly from blood) the child draws forth the worst and impure aliment, whence it falls out that the whole force of the disease rests upon the child, because the blood which is the substance of the Milk, is infected, and tainted with a feavourish quality. Wherefore they must be presently weaned that they suck not in the disease, and be polluted with the vicious juice. 
Sick children infect the Nurses.  Also Nurse's sometimes take diseases from sucking children, but they are not so dangerous, because there proceeds not so great force of the Malignity or contagion from children, as from Nurses, whose blood is hotter, and more corrupt.  
But in curing diseases in children, (because that age cannot away with Physic) I use this stratagem, that I give the Poysick to the Nurses, to drink, for the force of the Physic soon runs through the blood that the milk is made of, comes into the Breasts, and the Milk receives the quality of it: so if it be a purging medicament, it will purge the child; if it be astringent, it will stop and bind him. Likewise if they be naturally subject to a Cough, or Asthma, I give such things as may dilate and cleanse the breast, as Hyfop, Horehound, Orris root, Elecampane, Licoris, Figs, Savory. Sometimes I command to bind up in a fine rag, such Medicaments as are proper for the child, and to give the infusion of them, as it is commonly called, especially where that age hath learned to drink, and can put the cup to the mouth; wherefore I study to find an art how to handle young children, old men, childing-women, and such as lie in, sick people, and such as are in labour with child, as the condition of every body requires, and the nature of the disease, having always in my mind that saying of Hypocrates, we must yield much to age, to the climate, 
l. 1. Aph. 17.  to custom. And as Mariners as the weather serves and the wind, sometimes fold in their sheets, sometimes hoist up their sails, and make all they can, and turn the Rudder now this way, now that way: as Shoemakers fit our feet with Shoes, 
Some similitudes from common things.  Tailors make our clothes fit for our bodies, as Nurses give children meat chewed when they are very young, and do not cram them with solid meat: as Masters deal with Scholars according to their age and wit, and first teach them their letters, then solid learning. As we read Saint Paul was very careful to do in delivering the mysteries of our faith, and in teaching the Corinthians, 
1 Cor. 3.  who being not capable of more sublime doctrine, he fed yet, as children with milk, that is, he let fall his words according to their capacities: so a skilful and experienced Physician, handles every man according to his disposition, and gives such things as may profit and do no hurt at all.  
By these reasons and examples I use to stop the mouths of some young smatterers in learning, who will let no Physic be given to Children, old men, childbearing women, and to such as are weak by travel in childbirth, of which there are none but must be strengthened with the greatest care, and a very convenient diet, and, by a wholesome use of Physic, that can do no hurt, be brought to their former health. So I doubt not within three days after they are delivered, to open a vein to women in childbed, if they have the Quinsey or a Pleuresy, and by giving them a pectoral potion, to ripen the phlegm.  
Also about Women with child, if at any time they are infected with an acute disease, great consideration must be had, lest the woman or the child should be endangered. If there be necessity to open a vein or purge, 
L. 1. Aph. 4.  I resolve to do it, as Hypocrates bids us, from the fourth Month, until the seventh Month, and that in the upper parts of her Arms, but by no means about the Feet, Thighs, Ankles, or Insteps, to which not so much as cupping glasses must be set, lest there should be danger of abortion. Also to young men infected with the Plague, or taken with an acute disease, I soon apply safe remedies, and I do all I can to defend the heart, the fountain of life, and to drive the disease from the principal parts.  
Moreover in these tender bodies the forces must be carefully maintained, and the disease must be vanquished. For it is ill Physic where nature suffers any loss. Wherefore let the Physician either do good, or else let him do no harm, but let him study by Art to profit all he can; and this he shall well do, if he do all by right reason, and rules of Art.   

CHAP. XXVI.  
Of the skin or feather covering of the Vulture, that is of great force in strengthening the Ventricle, and in getting of a stomach, something more effectual than Ginger, whose nature is here set down also, that every man hath not observed.  
SInce there are many things that laid on outwardly will strengthen the stomach, and help concoction, nothing is better or more present than a Vultures skin pulled off, 
The Nature of the Vulture.  being dressed and fitted as other skins are; This Bird like the Kite is very greedy, and will eat exceedingly, that the Dutch call this from its desire of Carrion, and because it is always hungry, and hunting after its prey, Ghier, from the nature whereof, they call covetous people, and such as are never satisfied; Ghierich, that is Vulturelike. But since the nature of this bird is such, that it greedily seeks after all things, and consumes all without any hurt to it, the skin of it is of that force, that it will corroborate man's stomach, and will strengthen a weak digestion, to desire and concoct the meat, and it will stop fluxes of the belly and vomiting, but applied to the stomach the contrary way. For I know this by experience, that if one take of the skin of this Bird, and let the same be dressed by the Skinner's Art handsomely, and fitted, if it be laid to a feeble stomach, or belly, it will stop the flux of it, and help the slipperiness of the Intestines, especially if it be so applied, that the feathers may be downwards: as we use in Garments that are held up, to struck the skins with the hair, with our hands. For it comforts and cherisheth one by its warmth and heat, and by its astriction, it corroborates the faculties of natural forces, wherewith nutriments use to be attracted, retained, concocted, and expelled; also it effects that the three nervous tunicles of the stomach, and so many fibres, the right ones, as Galen will have it, whose office is to attract, the obliqne, that have the retentive faculty, the transverse that thrust all things out, shall do their offices.  
But that skin applied the contrary way, with the feathers pointing upwards, and looking aloft, will stay vomiting, the Muscles of the stomach being drawn downwards, whereby it takes in, and holds the meat. And in these kind of diseases wherewith the upper or nether parts use to be affected, I practise something not unlike to this. For in vomiting I bid that the mouth of the Stomach shall be anointed, stroking the hand downwards toward the Navel; but when there is a flux of the belly, to struck it with the hand upward from the feet: and I use to do the like if the woman be subject to the fits of the Mother. So, as they call it, in the strangling of the Womb, whereby a woman seems to be choked, the vapours flying upwards, I either command to open a Vein about her Ankles, or cupping glasses to be fastened to her Hips, and I am careful that all things may be carried downwards, either by casting in a Clyster, or by putting up suppositories into the Fundament, as they ordinarily call them. But in the falling out of the Womb, where all things are carried downwards, as if the frame of the body were dissolved, I bid bind the upper parts with Ligaments, set Cupping glasses to the Breasts, or to open a Vein in the Arms to make revulsion the contrary way.  
Also in the affects now mentioned things may be given inwardly, according as the disease requires. So for a flaggy nauseating stomach, or where one cannot well eat his meat, or, when he hath eaten, can hardly digest it, besides good strong heating Wines, as Sack, and Wine of Crete, the succulent root of Ginger, candyed with Sugar, the Dutch call it Groen Gingiber gheconfyt, 
Effects of Ginger.  is an excellent remedy to help concoction, and discusses winds and crudities contracted from phlegmatic humours. Wherefore it clears the dark sight, that proceeds from gross humours that arise from the stomach to the head. I prescribe this to some people in their meats and sauces, especially to such that have moist watery stomaches.  
To others who by drinking too much Ale or Beer, have a pain or heaviness in their stomach, and break wind upwards often, I bid them eat some pieces of it with a little salt, for it can scarce be said how much this will break wind, and ease the pains. This root indeed at first taste, burns and bites the tongue, but it causeth no thirst, 
Ginger makes not a man thirsty.  but by drawing the spittle and watery humour from all parts, as from the Head, Throat, Stomach, it keeps the Tongue moist, and always wet, and thence it is that no thirst or dryness is found in the mouth. Wherefore the Dutch to their great commodity do strengthen their stomaches by using this root.  
The end of the secret Miracles of Nature.     

THE PARAENESIS, or Exhortation, OF Laevinus Lemnius, a Physician of Zirizea, How to lead a life that shall be most excellent, that shall be safe for the greatest or meanest of men, and also very commodious, whether they desire to take care for their bodies or their minds.  

CHAP. I.  
We must chief lift our eyes and minds to God, by Christ.  
Whatsoever man is desirous of his own welfare, 
Whence we must seek for salvation.  and would fain have all things go well with him, and wisheth that in this transitory life, he may stand safe and unmoved, and firmly guarded against all dangers that may come upon him, and to which man is subject every moment; let him look steadfastly upon God the greatest and best of all, through Christ Jesus, and let him have his mind that flowed forth of this most plentiful Fountain always lifted up unto him, 
God is the Fountain of all good.  nor let him look any other way, or seek for hopes of Salvation, but let him trust, rely on God only, worship, adore and honour him, and pray unto him, in confidence of our mediator for all things that are good. Then let him diligently examine, and consider inentively with himself, 
God's magnificence towards man.  how great magnificence God hath used towards man, with what Ornaments and gifts of Nature he hath tendowed man, what dignity and majesty he hath bestowed upon him, into what honour and renown he hath raised this workmanship made of Earth.   

CHAP. II.  
How great things God, the maker of all things, hath done for man.  

The form of man is twofold.  THe external form of man, is straight, and upright, looking towards Heaven, whereby he may learn to look with his eyes to his original, and in respect of other Creatures, is far more beautiful, 
Genes. 2.  comely, and artificially made, and that an internal form doth wonderfully adorn him, because he was made after the Image and likeness of God, that is, he represents and expresses the essence of his Maker, and comes next unto the nature of Him. Which excellent force infused into him by God, 
Man is God's Image.  consists altogether in his soul and mind, being taken forth from the first example and secret close● of Divinity, by which divine gift Man obtains thus much, that having reason, judgement, understanding; he is made capable of the Heavenly doctrine, and by the knowledge of God, he is united to him by the light of Faith, and is wholly transformed into him. 
2. Cor. 3.  But amongst other excellent prerogatives, man obtained this privilege chief, that God having made other Creatures speechless, that is, wanting the benefit of a voice and way to express their minds in words, yet Man hath the faculty of speech, 
What distinguisheth man from beasts. Speech is a singular gift of God.  whereby he can communicate unto others the conceits and thoughts of his heart, and which is the greatest of all, and most pleasing to God, that he may be able thereby to magnify his Creature, and praise him exceedingly, whom he knows by faith. For by this means his Majesty and greatness of his name is not only illustrated, but also according to the capacity of man's understanding, there is some thanks paid unto God for his benefits received, and there is a testimony given of our willing and ready minds, 
God requires thankfulness. Psa. 15.  that we have toward so bountiful a Father. But because God wants nothing that we enjoy, he asketh nothing from us, but Love and Thankfulness.   

CHAP. III.  
There is nothing more the are to God than man; and all things were created for man's use.  

God loves man wonderfully.  BUt in regard that God is singularly affected toward mankind, and hath illustrated the mind and soul of man, with many Ornaments, wherein his divine Nature shines forth, as also hath provided him plentifully with external gifts, and most large possession of things, which Nature God's Minister doth send out in abundance, and hath given him the Lieutenant-ship and government of all the world, 
All things were made for man's use.  even to the meanest Cobbler, and common Artificer, who do no less enjoy the great magnificence of God, and the pleasant spectacle of the Universe, that is so beautiful to look on, than the richest Kings; so that, in this vast Theatre of the world, he lives not as a stranger and Foreigner, who is a stranger from the possession of worldly matters, but as a chief Citizen and free Inhabitant, and chief Lord of all things contained in this world. For, for his use benefit and service, all things were created that are in the compass of the Heavens, or comprehended in Sea or Land. Which the Prophet David, the chief admirer of God's works doth testify in these words. O Lord our God, how excellent is thy name in all the World. For thy magnificence is exalted above the Heavens; What is man, that thou art mindful of him, 
Psalm 8.  or the Son of man that thou so regardest him? Thou hast made him little lower than the Angels that thou mightest crown him with Glory and worship, thou hast set him over the works of thy hands. Thou hast put all things under his feet, etc. In which words he declares, how much God respects man, next unto Christ, and how great reckoning God makes of man, to whom the world is made subject and obedient, that not only all things created, are exposed for his use and profit, but also Christ died for man, by whose favour and merits the Father gives all things unto us abundantly.   

CHAP. IU.  
How great Man's thankfulness should be unto God.  
BUt this principally should stir up exceeding great love and reverence in man toward God, that when he was estranged from God, and, for breaking his Commandments, cast down unto eternal death, 
Man's reconciliation.  our Heavenly Father by the singular favour we enjoy for Christ's merits, received us into his mercy. For Christ taking pity of man's misery, reconciled man to his Father, by shedding his own blood, and conquering death, and breaking the yoke of the most cruel Tyrant, to whom man was bound and indebled he brought him back beyond expectation to his former liberty, and restored him to his Inheritance of his heavenly Kingdom; So that, as St. Paul saith, we are no longer strangers and Foreigners from God, but Citizens and Heirs, and friends, 
Ephes. 2.  and of the household of God, built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone, by whom we have admission and entrance unto the Father in one spirit. Wherefore, since every one of us is engrafted by the help of saving doctrine by faith, and the washing of regeneration into Christ, and, as St. Paul saith, have obtained grace and inheritance, 
Tit. 3.  by the renovation of the holy spirit that he hath poured forth upon us abundantly, it is fit, and the restauration of our salvation requires it, that placing all our hope and trust upon so magnificent a Father, and upon his Son Jesus Christ, who hath destroyed death and sin, we should submit ourselves to him, and conform unto him our lives, 
We must approve our lives to God.  manners and customs, and with all purity of Mind, and holy and unblameable conversation, with daily and earnest prayer, we should procure his favour to us, and endeavour to win his love and gracious acceptance.   

CHAP. V.  
What Baptism adds to Man, and what it minds him of.  

What Baptism doth.  BEcause Baptism or sacred washing is the first Entrance into the Church and company of the faithful, and is the very gate and footstep, this is it that leads us to hope and confidence of Salvation. For by Faith and Repentance, that is, by detesting our former life, and by mortifying our bodies, and by renewing of our minds, we are engrafted into Christ, who hath wiped off and cleansed us from all spots and abolished all faults of our souls, applying this external Sacrament unto us, and by infusing the holy Ghost into our hearts, whereby being assured of our Salvation we cry, Abba Father. Which double and continually ingeminated invocation, is so effectual and present help, that it will obtain all things from our munificent father, if so be that a man direct his prayers, and desires, and groans unto God, for Christ his sake. For by this Leader and Mediator, who hath deserved favour for us, 
1 John 5. James 1.  with his own blood, we obtain all things that are good for us, and our prayers are never in vain and useless. For so merciful a Father will never stop his ears to their requests, 
Prayers are effectual by Christ Deut. 6. Levit. 7.  for whose sake and redemption, he gave his only begotten Son to die.   

CHAP. VI  
Next unto God we must love our neighbours.  
BUt since we are chief to love God, to whom we own all things, 
Mark. 12. Luke 10. Love towards God.  and for whose service man is bound to employ all his force that is in his heart, mind, and service: so also he must be loving to his neighbour, that is, to man who is of the same nature and condition with him, and must love him as himself. So that each man must willingly lend his help unto him, and when there is need and an opportunity offered, (which also it is fit we should seek for and take) to assist him with Moneys and counsel. For this is the principal fruit of our faith, and is a sincere and no counterfeit testimony of our true Christian profession. 
Love to our neighbour.    

CHAP. VII.  
How great should be the piety of children towards their Parents.  
MOreover as we own all to God, much to our country and friends, so it is no small matter that we own unto our Patents. But what respect and honour we ought to show unto them, I need not speak any more, or prescribe, since naturally every one is inclined to love his own, even the very heathen, as Christ testifies; so that this love, though we do our duties, 
Math. 5.  deserves no commendation, but is our duty and must be done if we will be blameless. But this must from our child hood be daily inculcated unto every man, that he love hearty and entirely his Parents, by whose means and ministry he enjoyed his first being and life, 
Children must love their Parents. Prov. 28.  that he obey them in all things that equity and reason shall dictate unto him, as Christ is said to be subject to his Mother Mary, and to Joseph. For Piety is acceptable to God, 
Luk. 2.  and the service and obedience we show to our Parents is approved by him, which is also carefully commanded in the Old and New Testaments. 
Exod. 20. Deut. 5. Math. 25. Ephes. 5. Math. 7. Mark. 4.  That is is a witty saying of Pittacus the Philosopher. Such duty as you show to your Parents, expect the same from your children. To which, respects that speech of Christ that is more large, Such measure as you meet, the same shall others measure to you again. For from the error and negligence of this it commonly falls out, that children are unruly and disobedient to their Parents, that when they come to years they scorn to hear their Parents instructions, and that sometimes by a deserved and just retaliation and revenge, because their Parents were not obedient to their Parents before them, but were stubborn and untoward.   

CHAP. VIII.  
How every Man ought to behave himself toward his Master.  
MAsters that instruct you, and adorn your mind with principles of Learning, 
We must honest our Masters.  must have as much honour showed unto them, as to Parents. So Juve●al commends his Ancostors, 
Sat. 7.  and wisheth good luck to their Souls, because they honoured and loved their Masters, so well as they did their Parents.  
To our Forefathers Souls let the Gods grunt  
Light earth that may not press, and let them want  
No fragrant Saffron, let their Spring abi●●,  
Who Masters as their Parents dignified.  
So Fabius warns his Scholars, that they should love their Masters as well as they do their Books, and esteem them as Parents, 
L. 2. c. 10.  not of their bodies but their minds, They are equal and it is almost all as one to be born, 
Teaching adorns the mind.  and to be taught; for one begets the body, the other informs the mind. Now if the Parents, being liberally bred, bestow their time to instruct their children; or, if they want that help, they choose a learned Master to teach them Wisdom and Learning, they can do no greater thing for them, or that shall more adorn and beautify them. For by this way of breeding children, their minds are not only gifted with the most excellent virtues, as integrity of life, honesty, continency, meekness, placability, modesty, humanity, justice, temperance, civility, but also wealth, dignities, and honours come unto them whether they will or no, and are freely offered unto them; for learning makes the way unto all these things.   

CHAP. IX.  
To whom chief amongst men, must we give honour and reverence.  
SInce every Man ought to be honoured according to his dignity and honour, 
Rom. 13.  as Saint Paul commands, and that especially to old age, and hoary heads, we are bound to give honour, and to that age we all hasten. 
Levit. 19 Old men must be honoured.  So by God's command Moses saith, Thou shalt rise before the hoary head, and honour the person of old men. Also Lycurgus the Lacedaemonian Lawgiver decreed that this should be observed, who would have the greatest honour given not to rich and mighty men but to old men as they were in age, and in no part of the earth was old age more honourable; 
To whom honour must be given.  To this rank we must refer Magistrates, and Consuls in Authority, and Governors and him that is chief, by whose Wisdom, Dignity, and Authority the Commonwealth subsists in safety, and we enjoy peace and quietness. 
Rom. 13. The Magistrate must be honoured.  To these we must annex all that are noted for honest men, and such as are of ripe years, or Noblemen that are sprung from ancient Families, and Scholars that are to be honoured for their learning.  
But those that are Ministers, and are employed in their sacred functions, 
Churchmen are to be honoured, 1 Tim. ●.  to direct men's minds, and to correct depraved manners, are to be honoured in the first place above others. So Saint Paul pronounceth, that Presbyters, that is, such that are a light to others by their grave behaviour, Wisdom that favours of old age, and by their integrity of life, and such as by sound doctrine, which is the pure food of the Gospel, 
Rom. 12.13. Philip. 2.  feed the hungry; are worthy of double honour, and all things must be done more largely, and in a more ample manner for them, not only to reverence them according to their age, but to afford them such a liberal maintenance that they may live in honour, and have sufficient of all things that are needful for their families.   

CHAP. X.  
What good teaching doth for a Man, and what kind of teaching it must be.  

What good Instruction doth for man.  IT is of much concernment to be bred as we should be. Wherefore so soon as children are capable to learn, and apt to be instructed in the study of Letters, they must be taught in time liberal and ingenious Arts. For by these chief is the nature of man fashioned to honesty, and is cultivated with humanity. The most fortunate beginning of Instruction is taken from the framing of men's manners. Wherefore let a young man that is destinated to be a Scholar first learn good Manners, next to that Eloquence and grace of speech, which is ill conceived, as Pliny saith, 
In Epistol.  without good manners. For it is better to live Honestly than to speak Eloquently; though these two ought still to go together, and never to be parted, for one is a great help to the other. Likewise we must consider concerning the choice and judgement of things and words, 
We must learn things and words.  for though it be more to be desired to know things than words, yet things must be explained by fit terms and names. Also the precepts of life which adorn the mind, and inform the understanding in piety, though they be honest and safe of themselves, yet, as Lactantius and Fabius supposed, they are more powerful to persuade, as oft as clearness of speech is a light to the beauty of things. For those things enter men's minds most effectually, that carry their force with them, and are illustrated by Rhetoric. 
L. 1. c. 1. L. 1. c. 3.  And though we ought not to insist too narrowly upon words, as some young Scholars do that want the knowledge of things, yet it is best to join Eloquence and Oratory with Wisdom, lest we should get a custom to speak obsolete, barbarous words out of use, which rather cloud than illustrate the best Oration. But if there be neat trim words without wisdom, 
We must avoid Barbarism.  and there be no grave sentences amongst them, Wisdom without Eloquence is more to be commended, than a vain and foolish babbling. For, as Cicero saith, 
L. 2. de Oratere  Wisdom is the foundation of Eloquence, and of other things. Horace speaks wittily, which speech all aught to practise.  

Art. Poet.  Poet's will either profit or delight,  
Or speak what's good and fit, to do what's right.  
He hath done all, that sweet with profit joins,  
Delights the Reader, and to good inclines.  
But the holy Scripture that proceeded from the Inspiration of God's Spirit needs no humane supplies. For that affects our minds not by Eloquence and curiosity of words, but by a secret and hidden force draws, and transforms the minds of men, which thing when the Apostle Paul would have it known to the Corinthians, 
1 cor. 2.  when, saith he, I first came unto you, and preached unto you the oracles of God, I used no flattering words, or enticing speeches of man's Wisdom; nor was my preaching after man's persuasive way, but in demonstration of the spirit, and of power, that your faith should not stand in the Wisdom of men, but in the power of God; 
The words of the Apostle explained.  In which words he rejects not Oratory and grave words and Sentences, that he was abundantly instructed with, nor doth he cast a way the efficacy and force of persuasion, wherewith, by alleging strong reasons, and apposite words, he drew the minds of men to embrace the truth; 
The sacred Scripture is not barren.  but he would show that professors of the Gospel must not trust to Eloquence of words, or to win men's minds by enticing speeches, but by the spirit and virtue of God. Wherefore the Apostle speaks Wisdom amongst such as are perfect, yet not the Wisdom of this world, or of the Princes of this world, that is of Orators, which shall be abolished, and the smokes and vapours of whose Oratory shall vanish, but he speaks the Wisdom of God in a hidden mystery, which works more effectually upon the minds of men, and makes deeper impression, than any humane learning, set forth and adorned with the most Elegant words. 
Heb. 4. The word of God is fiery.  For the word of God is quick and lively, as he saith, and more piercing than any two edged Sword, penetrating into men's Souls and spirits, and dividing between the joints and the Marrow, and is a discerner of the thoughts, and of the Intentions of the heart.  
So God speaks in Jeremiah: 
Jer. 13.  Are not my words like to fire, and as a Hammer that breaks the Rocks. David acknowledged this, 
Psalm 118.  who felt the force and flames of God's Word in his Soul: Thy words are as hot as fire, and Solomon saith, Every word of God is as a fiery Buckler to all that trust in him. 
Prov. 30.  Wherefore such as are ignorant, must not think that the Christian Religion is idle and unsavoury, that replenisheth the minds of men with so heavenly and saving virtue. 
The Prophets were learned.  But, that the holy Prophets wanted no learning, but had great skill in things and words, this may serve for an argument to prove it, because every where in the Bible there are so many excellent Parables, Tropes, Metaphors, Collations, Figurative speeches, Similitudes taken from Animals and Plants, and from the whole nature of things, which is exceeding large; wherewith the Sermons of the Prophet's shine and are illustrated, that you shall find no such thing in the learning of men, nor is there any where so great Majesty of words and sentences to be observed, that can affect the minds of men, and stir them up to embrace such saving knowledge.   

CHAP. XI.  
Whence we must fetch Integrity of manners, and the best Precepts of life.  

The beginning of instruction must be fetched from Christ.  YOu shall faithfully learn integrity of manners and a safe way to lead your life by, from the decrees of Christ, into whom we were Baptised, and to whom we have given up our names, whose doctrine doth the more effectually work upon the minds of men, and transform them, because, being delivered by the inspiration of the divine spirit, it hath no mixture of earthly dregs with it, or tincture of old wives superstitions, which are but a shadow and kind of counterfeit Religion, and which is the chiefest of all, it is the most remote from Idolatry, that is, that corrupt and pernicious worship that is given to any other besides the true God. Wherefore to what course of life soever, you addict yourself, and whatsoever study you take upon you, in which you think to continue always, be sure to exercise yourself in the Commandments of God, and in his Word, 
Let youth be accustomed to the best things.  and from your youth embrace this saving knowledge. For the mind of man, instructed in God's Word from ones infancy, and being fenced about with it as with a Bulwark, doth subsist and defend itself cheerfully and undauntedly against all the monstrous desires of lust, and other vices. Hence jeremias speaks wholesome words. 
Lament. 5.  It is good for a man to bear the yoke of the Lord from his youth. For a young man as Solomon saith, will not forsake that way in his age, 
Prov. 21.  that he learned in his youth. To which agrees that of Cyprian, 
A sentence of Cyprian.  That is not suddenly and quickly left, that is an old custom, and is grown up with us: for what we used from our infancy can hardly be shaken of in our age.  
Hence it is that from ancient custom, there are so many drunken, lascivious, wanton old men, that, as job saith, 
Job 20. Job's words explained.  their bones are full of the sins of their youth, that is, they are lascivious beyond decency or discretion that they cannot forsake their ancient sins they have used so long. There are some who when their youthful blood is grown cold, and the heat of their manhood is extinguished, fly from the vices that age is subject to, and turn to lead an unblameable and good life. So Cicero speaks in his Oration for Caelius. There were in our and our Forefathers memories, many excellent and most famous men, who when the lusts of their youth were over, became most rare men for their virtues in their elder years. But as it is certain, that it hath so happened to some men, who either by the loathing of their past life, or by God's inspiration, or else by good advice and admonition of friends, have been recalled to a more sound mind: yet many carried swiftly away by opinion have failed in their purpose to amend their lives, so that delaying hath been hurtful unto them, and the occasion of Repentance slipped away from them, before they could lay hold of a good life, by detesting their vices. Wherefore it is best, setting all delay aside to employ our labour to rectify our lives, and from our young years rather to accustom ourselves to what is best, rather than to defer the occasion of it till we grow old. The Apostle Paul inculcates as much, 
Ephes. 5. Coloss. 4.  and that very often in many places, and he counsels men to walk wisely and circumspectly in the course of this world, not as fools but as wise, redeeming the time because the days are evil. 
The Apostles place explained.  In which words he warns every man, that in the race of this life they do not suffer the opportunity of attaining salvation to overslip them, but that every moment they should catch it as it is offered, and that they should redeem it, and hazard all things for it, lest whilst they linger and regard it not, they be destroyed when they think not of it. 
Galat. 6. Math. 13. Luk. 11. Christ bids us watch.  Also Christ in many places exhorts such as are sluggish and sleepy, to watch and to stand upon their guard, and he exhorts men by many examples, that they should watch for their Salvation, as valiant and experienced Soldiers, who being placed in a strong Garrison, always stand upon their watch, and they never neglect to keep guards, and sentinels, lest any man unawares should break into the Fort. Habbakuk useth this metaphor; 
Hab. 2.  I will stand upon my watch, or watch-Tower, and I will fasten myself on my place of defence, and I will see what he saith unto me. He takes upon him the person of a watchman, who silently observes the approach and snares of the enemies, 
Habbakuk explained in that place.  having his whole thoughts fastened upon God, and relying upon him, he opposeth himself against the enemy, 
A simile from watch in camps Luk. 12. Math. 24. 1 Thes. 5. 2 Pet. 3.  and stops his way. Our Saviour brings most evident comparisons whereby he warns every one of us of our duties, taken from the watch kept in Armies, from a thief coming to rob in the night, from the sudden pangs of a woman in travel, from a Bridegroom who goeth to adorn his Marriage, from the secret and uncertain coming home of a Lord or Master of a Family, 
Luk. 12. Math. 25.  from sudden calamity and war, from famine and want coming suddenly upon men, from a figtree shooting forth blossom and green figs, 
Mark 11.  from the day of death and last Judgement, and many more such similitudes wherewith he gives us warning, and makes us to stand in readiness, and to take care of our Salvation. Christ gives young men an excellent example how to lead their lives from the first entering into it, who grew himself daily in age and Wisdom, 
Luk. 2. Christ's youth commended.  and favour with God and men by reason of his meekness, and integrity of life, and it is fit we should principally imitate him, and by his example make ourselves approved to all of what estate and condition soever. Jesus when he was twelve years old gave a large testimony of his goodness to all cordial men, 
Christ is the mark and example of our ●ives.  he spoke many things seasonably and to the purpose, being asked questions he answered meekly and lowly, without any show of pride or boasting, which are the vices arrogant and insolent young men use to be guilty of. I collect from hence that there is great reason that all young people, taking example from Jesus so soon as they put forth any argument of their towardness and ingenuity, should show something of virtue in them to their Parents and other they converse with. But since there is need of some leader or guide that may show them the way in which they ought to walk, and what examples of life they ought to imitate. I will show in my discourse, what Arts they ought to learn, and what Patterns they ought to follow, that they may attain the chief learning, and may come up to the top of virtue, or very near unto it.   

CHAP. XII.  
What Authors are fit to read to learn Eloquence of speech and soundness of judgement, and what Arts are principally to be learned.  
MAke such choice of Authors, that you may have the best to read and imitate. 
We must imitate the best. A fimile from grafting of Trees.  For it is folly in imitation and emulation of study not to follow the best. The very sowing of Corn teacheth us thus much in nature, when we choose the best Wheat to sow in the ground, and the art of grafting and inoculating teacheth as much, for we graft the best sciences upon Trees, and such as are very fruitful, the same may be observed in Painting, Limming, Music, Poetry, and Oratory, wherein the curious Scholar, will endeavour to imitate the most cunning Masters, in those professions. The Apostle Paul will have the same thing to be done in Godliness and the gifts of the spirit, 
1 Cor. 11. By the Apostles rule we must strive for the best.  that men should contend for the best gifts. For he that so order his life shall never repent himself of his time spent therein, as they commonly do who first enter upon a superstitious and vain course of Life, and such whose speech is unseemly and are not accustomed to words that are used by learned men, who must to their great trouble unlearn again what they have learned. And herein Italy the Nurse of learning, 
The commendation of Greece and Italy.  and learned Greece, seems to be worthy of much commendation, whose example is followed by France and the Low Countries, in propounding to youth the knowledge of the best things. For by this means it comes to pass, that young men being furnished with purity of words, and elegant language, do seasonably attain to the knowledge of things.   

CHAP. XIII.  
A Censure upon the Heathen Writers.  
THough there are some who do not justly judge of things, who speak against, 
We must embrace such Writings as will make us Eloquent in speech.  and banish profane Authors (as they improperly call them) and would have no examples fetched from them, either for Eloquence of speech, or direction of life, yet I think they are not to be despised. For Poets, Orators, Comedians, Tragedians, Historians are a great help to youth, to attain thereby the knowledge of words and things, and to teach them the liberal Arts and solid learning, unto which they make a ready and easy way.  

What, more polite learning can effect.  But these studies are deservedly called by the titles of humane and polite learning because they teach young people civility, courtesy, and good manners; And from these also men in years receive honest delights, and drive away the tedious cares of their lives, which commonly compass men about by reason of many businesses they are troubled with; which thing is the reason, that the orthodox Saint Basil, 
In Epist. ad Nepot.  Surnamed the Great, diligently invited his Nephews to the reading of Poets and Orators.   

CHAP. XIV.  
The office of a Poet and what helps he brings to studious youth, and to those that are of ripe years.  

The design of a Poet. L. 2. Epist. ad Augustum.  HOrace shows in most elegant Verse, how exact a Tutor a Poet is for language, and manners, being next kin to an Orator; and for this cause he is styled the Master that reacheth men the liberal Arts, and how to regulate their lives.  

A Poet is an exact teacher of manners.  A Poet frames the tender stutting Tongue,  
And from ill words doth wrest the Ear that's young,  
And with good precepts doth inform the mind,  
Correcting anger, Envy, makes men kind,  
Relates the truth, examples gives for time  
To come, delights the Poor and sick with Rhyme.  
Also a Poet inculcates some other wholesome precepts, not severely, or commandingly, not by threatening lest they should fall away from what they have entered upon; but pleasingly, flatteringly, sweetly, and handleth all things with Art, and moderation, as a Horseman that tames Horses, teacheth them to curvet and pranse, and amble nimbly by soothing them, and smacking with their mouth.  For to rebound, and amble very fast. 
Virg. Georg. 3.  
And not only these delightful studies raise spirit and vigour in the minds of young men, but they are also useful for men of riper years, when they have time to breathe themselves from more serious and weighty matters of crabbed laws. 
Poetry i● the most ancient Art. L. 10. c. 1.  Now besides Theophrastus, Cicero, and Fabius, testify that the Generation of Poets was the most ancient and highly commended of old times. For it is certain that Poets first drew barbarous, rude, savage men that wandered up and down like beasts to lead a civil and sociable life, which Horace expresseth in elegant Verse.  

In Art. Poet. The praise of a Poet.  Sacred Orpheus' Interpreter of'th Gods,  
Drew Wild Men to be calm, who lived at odds,  
As Cannibals; and hence he got the name,  
Of making Tigers, and grim Lions tame,  
So Amphion who built the Theban State,  
Is said to draw the stones to banish hate,  
With sound of's Lute, such Wisdom formerly  
There was to sever what was privacy,  
From public; for in that age men took care,  
To part from profane, things that sacred are:  
Laws were prescribed to marriage, wand'ring lust  
Was bounded, Towns were built, and what was just,  
Was carved in Wood, than was this dignity,  
Given to Poets, and to Poetry.   

CHAP. XV.  
Of the use and profit of Histories.  
SInce History, (that is a faithful relation of things acted) is as profitable as pleasant, and besides the pleasure we find in reading of it, there comes by it a great increase of Wisdom; it is fit that every man should be studious in reading of History. 
Use of History. From Livy a commendation of History.  Titus Livius doth by the way show us what use and fruit comes by History. This is the most fruitful and wholesome thing in the knowledge of things, to see the documents of all examples, as placed in a most famous monument, and from thence you may take what is good to imitate for yourself, and for your Commonwealth, and to avoid what is foul to undertake, and which is foul in the upshot of business. 
Zeno his opinion of History.  So when one asked Zeno by what way a man might be happy, he may (saith he) if he cast his eyes upon the examples of former days, and look upon the monuments and actions of his Forefathers, 
De oratore.  For History is (as Cicero testifieth) the light of truth, keeper of time, the life and strength of memory, the Mistress of life, the Messenger of antiquity, wherein all things are described accurately and are large, and with the greatest fidelity and narration of truth as it should be. The Sacred Scriptures do open a most large field of Histories, and afford us most ample relations of things done, from whence may be fetched wholesome documents, and fit examples to lead our lives by, whereof many set before our eyes the prodigious Judgements of God, 
The Scriptures hold forth good examples.  and we are all of us warned thereby, how abominable in God's sight Idolatry is, and the contempt of God's word, and to give him no reverence, and to seek for helps of safety elsewhere.   

CHAP. XVI.  
Of Comedy.  
NExt to History is Comedy, the glass of man's life, wherein every man may behold his own Manners and affections and an express pattern of his daily life in the person of some other man, 
Use of Comedy.  and each man observes his own virtues or vices in a pleasant spectacle, as Cicero calls it, that is, civil, elegant, ingenious, witty; in which kind of exercise almost all Nations in their Mother tongues use sometimes great liberty of speech and freedom of language, 
The liberty of Comedians.  so that, as Horace hath it, their liberty exceeds the just bounds, for that in reprehending vices they are ofttimes too bitter; For they not only mark out common people of the meanest condition, but in the most frequented theatres of the City they traduce the chief and principal men, and taunt them sharply with their bitter Rhymes. 
Moderation must be used in Comedies.  But if they do this without any spot of contumely or infamy, and the Verses be not seditious, speaking only bitterly against such as deserve it, it may seem to be tolerable, that those that are gauled may mend when their sore backs are touched and may be put in mind of their duties. The Low Dutch call this liberty in Comedies Batamenten; as they call their musical Verses, that they make their Comedies with Rym or Dichten.  

We must learn some things.  But we must learn these delights and pleasures of wits in our younger years, and not when we are grown in years. For such studies are proper for flourishing youth, yet such as are grown up, when they have learned them in their childhood, they may sometimes recreate themselves with them in their riper age.  

No age is too late to learn.  Yet let not men of ripe years, nor old men be ashamed to learn what is good and profitable for virtue and honesty: for no age is too late or unseasonable to obtain those things, as it is never too late for a man to forsake his vices.   

CHAP. XVII.  
Of the Art of Eloquent speaking, which is necessary for any man of what Language soever he be.  
Rhetoric, or Oratory, whose office it is to speak, fitly, distinctly, and decently, and to allure and inflame the minds of the hearers with grave sentences, and choice words, is chief necessary, and useful for those, who are Preachers, or Magistrates, and Governors of Commonwealths, 
Eloquence allays sedition.  or are Consuls, or Generals, such as are conversant in mutinous Armies, and popular seditions whom it concerns by their places and authority to pacify and overrule the unruly multitudes by their counsels and majesty of their words; For subjects are not always to be constrained by threats, terrors, cruelty, punishments, and by the Sword (unless the matter requires the shedding of blood to allay the Tumult) but with pleasing speeches, and sugared words, and a grave well-composed countenance, and by this means to recall wicked men from their perverse ways, to their former duty. The same prudence must the Master of a Family use toward those of his house, and Schoolmasters toward their Scholars that are of a tumultuous spirit.   

CHAP. XVIII.  
To what Sciences do the studies of Humanity make way for us.  

Politer learning is an Ornament to our studies.  BUt studies of humanity, or liberal Arts are not only useful to polish our Tongues, with sweet words and enticements of speech, but for Arts that are necessary and profitable for our lives, as Natural Philosophy, Physic, Law, wherein chief the mind of man rests, and receives comfort, I mean not humane but heavenly Philosophy, whereby Christ leading us, 
Chrisi's Philosophy.  we attain the knowledge of God, and to love and trust in him. For all Arts wherein Man's Industry is exercised, must be referred to this, and directed to this end. The professors of worldly Wisdom did not obtain this: who wand'ring from the truth thrust into men's minds things false for true, vain for solid, feigned for true, doubtful for certain, hurtful for safe; because they wanted divine inspiration.  

Three arts are chief useful.  But since amongst the rest there are principally three Arts, that not only bring honour and profit to the professors of them, (though that must not be very much looked after) but also they are useful for the people, and a help for the more convenient leading of their lives: which of these three you would learn, and to which you are addicted by nature, you must deliberate maturely to find out. Theology, that is, the knowledge of divine things, 
Use of Theology.  delivered by inspiration from God, informs the mind with godliness, and shows the manner God must be worshipped, and how every man must obtain his falvation. Which (so it be taught sincerely) doth so far leave all other Arts behind it, 
What part of Theology is profitable for all men.  as divine things are better than humane things, solid than things transitory. That part of this science is useful for all men to obtain salvation by, which instructs the mind with Faith, adorned with the works of charity, as I spoke more largely elsewhere; for by this, Christ being our guide, we have an access and entrance to the Father by one Spirit. Physic by describing frugality and temperance in diet, 
The use of Physic.  and by the use of wholesome things, takes care of our health, and cures diseases. This, as Plutarch testifies, is so of the number of the liberal Arts, 
Detuend. valetud.  that it is inferior to none in the splendour of Policy, and for pleasure. This brings a most plentiful reward to those that study it, for besides the increase of their substance, they have health of body, which exceeds all possessions. A man can hardly persuade others what great delight and profit there is in the contemplation of herbs, 
The Pleasant contemplation of plants.  and to know their virtues, what in the dissecting of the members of man's body, and in the observation of all the parts, unless a man hath had the trial and use thereof. The Civil law was always in high honour, 
The profit of Law.  the office whereof is to govern Cities by counsels, to found them by laws, and to amend them by judgements.  
To give good counsels, and to help at need,  
To spare good subjects, and make rebels bleed.  
If any man think this order to be despised, 
Pro Caelio.  he, as Cicero saith, pulls up not only the bounds of Judgements, but also of profit, and common life. 
Cicero commended Law.  We see that Commonwealths are fenced by the help of it, and all things are thus kept peaceable and quiet amongst the Citizens, and that by the Authority of the sacred Laws; whereby the Prince or Magistrate executes Justice, and by his power received from God, 
Christ and Paul approved the civil Laws. Rom. 13.  (as Saint Paul testifies) punisheth wicked and ungodly men, and protects the good. Therefore God will have singular honour and obedience given to Kings, so they command what is equal, and not against God's Laws.   

CHAP. XIX.  
We must stand fast to some certain kind of study.  

To hold to one certain study.  SInce some men are so delighted with these pleasant studies that they continue in them till they grow old, nor do they betake themselves to solid learning; I think it is good counsel that he who would receive any fruit of his studies, and not to lose his labour and pains, should betake himself to that kind of learning that he is naturally most fit for, lest he seem to go against nature, and his own inclination: 
Nothing against Nature.  then let him diligently follow that study to which he hath addicted himself, and let him hasten to come to the perfection of it, with all his might, that when he hath run a long time in that way he may be complete in it (if it be possible to attain a perfection therein). Let a man taste of the delights of other studies at idle times, as for recreation and rest from labour, so that he return back to his wont task and business, 
We must study and not be weary.  and that his mind may betake itself to those studies he hath intermitted for a time.   

CHAP. XX.  
What studies and employments are laboursome, and less profitable; what are hurtful and pernicious.  

Unfruitful studies are to be rejected.  BUt we must take heed of that which some do in some Arts; that we do not bestow great study and labour upon hard and obscure things and such as are not necessary, but it is praiseworthy to employ great pains and care upon things honest and worthy to be known. For there are some who are busied in some studies and they place all their industry upon them, which are full of tediousness, trouble, and molestation, and yet yield but small profit for the labour bestowed upon them. Such are the overcurious observations and judgements concerning the Stars, 
How Astrology must be used.  fetched from the vanities of the Chaldeans, upon which the rash professors depending, pronounce undoubtedly what shall befall every man, what fate he was born to, what end he shall come to, what success every man must have, never taking the providence of God into counsel, by whose will it is certain this whole world is guided: 
C. 47.44.  Esaias speaks against their rash and uncertain predictions; and laughs at such who go to inquire of them, and seek for Oracles from these impostors. For so he derides them; let the Stargazers stand and save thee, who look up to the Stars, and count the Months, that they might show thee what is to come. Likewise, 
Chap. 10.  Jeremias saith, Do not learn the ways of the Gentiles, and fear not the signs of the heavens, which the Nations fear, 
The Prophets disallow the vanities of Astrology. Astrology is not altogether forbid.  because the Laws of the people are vain, that is, their demonstrations are false and idle. By which words the sacred Prophets do not wholly condemn or forbid all Astrology, which hath both its use and profit, but they speak against such professors, who by their false impostures deceive the people, and make the credulous multitude believe some things that are false, and to expect in vain, for somethings that are to come hereafter. Near kin to these are those vanities that concern palmistry, 
What Arts are hurtful.  that by looking on the lines of the hands show wonders in a trifling way: such are the fumes and cheats of the Alchemists, whereby these jugglers persuade men that they can change the species of things, and can turn Silver and all Brass into Gold: To these may be added such Arts as are far worse; as Necromancy, whereby they use to call the bodies of dead men out of their Graves, and to ask questions to be answered by them, as we read that the Pythonist did, who to please Saul, brought up Samuel, 
1 Reg. 28.  in a false and counterfeit apparition. Next to these are Hydromancy, and Pyromancy, that are done by water and by fire: and many more frauds of Devils, and magical incantations, as South saying, divination, Auguration, good fortune, that is, such signs that were taken from looking into the entrails of beasts, and from the sing of birds.  
I refer to these hurtful and enchanting Arts, those Arts whereby even in the Low-Countries some Witches and cunning Women do mischief to their neighbour's herds and flocks of , 
Witchcraft is hurtful.  and rob them of their milk and butter, by the help of the Devil, spoiling their Corn and Wine, and destroying them. Also they take strength from men, and as if they were gelded they make them weak and feeble for the Marriage bed: of which some strong brawny men have complained to me, and that they were become Eunuches and unable, to their great disgrace and loss to their Wives, to whom I strove to afford help, and to give them amulers, applying to them such herbs, that in such cases, are present remedies by the gift of God.  
Now for a man to toil his wits in such enchantments, is not only unnecessary and idle, but also dangerous and destructive. For by laws of God and man, they are to be punished with death, and tied to a post, 
Deuter. 28.  they are to be burnt who exercise any wicked Arts by the help of the wicked spirits. But how enchantments may be driven away, and repelled; I shall show at the end of the Book, where I shall speak of the Majesty of the name Jesus, lest we should here interrupt the order and series of this treaty.   

CHAP. XXI.  
We must not less take care for our Minds than for our bodies.  

We must adorn both minds and bodies.  BUt since man is made of Soul and body, we must with all providence take care for the safety of them both. The Soul is the principal part in man, and the body is the house of the Soul. We use most the command of the Soul, 
A simile from domestic affairs  and the service of the body, therefore we must not be slothful in the consideration of them both. For if we be so careful that our houses stand not in boggy and marish lands, that there be no rifts nor open places for the rain and winds to come in, and that our  be not mouldy, and for want of airing, come not to be eaten by flies and moths: how much more need have we to look to our bodies? the vices whereof will affect the Soul also by consent, and law of company, and they converse together in all things. For  

Horace  Our body's Faults do fasten on our mind,  
The Soul divine is thus made earthy kind.  
To which agrees that of the Wise man; The corruptible body presseth down the Soul, and the mind that meditates on many things.  
Wherefore we must take some care of our body, upon whose props, as Pliny faith, the Soul stands. Saint Paul observed that, who forbade Timothy to use water any longer, and prescribed unto him the use of Wine, 
3 Tim. 5.  to comfort his stomach, and to make him more cheerful in the propagation of the Gospel. For the body being in a sound condition can better serve the Soul, and hinders not, nor burdens the mind when it is employed in the contemplation of high things.  
But in the first place we ought to take care for out mind, and to adorn that, which is no way better performed, than by a firm and stable confidence in God, which raiseth a man into a most certain hope of immortality, and takes out of our minds all dread and fear of death. And as meat is nutriment for the body: 
The Souls food.  so is God's word the food and nourishment of our Souls, whereby alone we conceive peace and tranquillity in our minds, than which there is nothing more to be desired and sought for in this life. But even the external habit of the body shows what disquietness and anguish of heart there is, and what tortures wicked men endure in their minds. 
The wicked are unquiet.  For wickedness is such a revenger of itself, that what mind it hath once fastened on, it will never suffer it to be at quiet, but continually holds it upon the rack with perturbations; which Esaias expressed by an elegant similitude taken from the waves of the Sea. 
Esay 57  The heart of the wicked is as the troubled Sea, whose waters cast up mire and dirt; That is, the minds of those men who are stained and polluted with sins and wickedness, are tumultuous, troublesome, 
Naughty affections hurt the mind.  and unquiet. For what man can take pleasure in his life, or enjoy a quiet mind, who carrieth a body about with him that is soiled with most foul faults, and a Soul polluted with obscene vices? wherefore since great part of misery comes from the vicious affects of the mind, we must by all means abstain from them, that the body may receive no hurt thereby. With the like care and industry must the body be freed from diseases, lest any blemish or contagion might be conveied from the body to the Soul. For being that ill and vicious humours communicate ill fumes to the brain, 
Ill humours cloud the mind.  they drive and provoke the mind to many mischiefs.   

CHAP. XXII.  
How we must help the body that it may subsist in perfect health.  

Frugality is profitable.  FRugality and temperance in diet defends health and drives off diseases, using moderation in those things that are necessary to confirm health and to cause strength. Galen calls these conserving causes, because they are fit to conserve the habit of the body, 
Art. Med. 83.  so we use them well and opportunely: 
Things that bring strength.  The modern Physicians call them things not-natural, not that they are besides nature, but because being set without the body, and are not within us as the humours, by use and effect, they affect nature and the faculties thereof with some inconvenience, if they be employed amiss, and not duly as they ought to be. Of this kind is the Air that is about us, meats and drinks, sleeping and waking, repletion and inanition, affections and motions of the mind; all of which man's body requires for the preservation and defence thereof. But because the principal part of health consists in a sound diet, we must diligently observe in that, what is good or hurtful to the body. And since gluttony is no less loathsome, than it is pernicious and hurtful to the body, we must take in so much meat and drink, as will serve nature's necessity, and that the forces of the body may be fed and not oppressed.  

Moderate diet is profitable for students.  Moderate diet is profitable and necessary in all occupations of study, and managing of great affairs, to endure watch in labour, and in performing public duties. For it is this that keeps health perfect, it makes the spirits both animal and vital that are ascribed to the brain and heart, to be cheerful and ready, so that what a man conceives in his mind he can readily effect and bring to pass without any trouble.  
But daily examples prove that by luxury and intemperance of life, diseases are brought on, our studies are hindered, all honest cogitations fail, we cannot proceed in our lucubrations, the cheerfulness of the mind flags, the vigour of the Soul is extinguished, and men grow dull, idle, lither, sleepy, and do not endeavour themselves to perform any great matters. Wherefore, who so addicts himself to be a Scholar, and to learn books; he must so moderate his business that he do nothing after the will of his appetite, but his appetite must be subject to reason, and he must refer all things to the use of life, 
Christ commands frugality Luk. 21.  and necessity of nature. Christ requires that of those who profess Christianity, and by these words he calls them back to temperance. Take heed to yourselves least at any time your hearts be overcharged with furfetting and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. In which Sermon he fasteneth sobriety upon the minds of men, and he drives away the love of earthly things, and he will have them to persist in that business to the last day of their lives, lest any worse thing should befall them. 
L. 1. Satiety must be avoided.  It is well said of Cornelius Celsus, When you sit down to meat, over much fullness is never good, and ofttimes to abstain too much is unprofitable: neither let hunger be from satiety, nor satiety from hunger; and immoderate cramming is not good. Wherefore they do unadvisedly, who after banquets and drink the day before, and marriage feasts, the next day they famish themselves, so that sometimes they faint and swoon away, and must be restored with sweet smells. Others after fasting the day before, eat and drink the day after, more than it is fit, that unless they unbutton themselves, you would think they would burst.  

We may sometimes eat freely.  Sometimes there is no fault in it for a man to eat a large supper, and to refresh himself with seasonable cheer, and there is no reason to find fault with it, so all things be done with moderation, and things consist within the bounds of temperance. For by these refreshments sadness and grief are discussed, which by overgreat care cast a dark cloud upon the mind, and they make Scholars melancholy their spirits being wasted and extenuated, whereby they become froward, slow, pensive, strangers to all civil company and unsociable, which affections should be far from students and Magistrates, and such as are given to learning.   

CHAP. XXIII.  
Meats that God hath liberally and munificently bestowed upon us must be received with great gratitude and thankfulness.  

For meats we must acknowledge God's Munificence.  BUt because by God's munificence we abundantly enjoy the Creatures, and all things from the beginning of the world were ordained for man's use and commodity so soon as we sit down at Table, before we put our hand to the dish, or take any food, we must lift up our mind to the maker of all things, 
Meat hath its power of nourishing from God.  and must cheerfully and earnestly beg of him, that what we shall receive, by faith he would make wholesome for us, and effectual to feed and nourish our bodies. For the power of nourishing and feeding us consists not in meats and drinks but in God's word that hath given them such virtue. Wherefore we must refer all to God. So Prudentius shows us, even as Saint Paul doth, 
1 Tim. 4. Rom. 14. 1 Cor. 9  of whom we ought to seek and hope for food, and nutriment for our lives, namely from God the Father, by whom through Christ we obtain all things. 
Cathemer. lib. The song of Prudentius when we sit down at Table.  For so he directs his prayers unto God.  
Christ almighty and eternal,  
With saving looks regard us all,  
That to the honour of thy name  
We may now eat and take this same  
Food: without thee nothing is sweet,  
It will not help us, nor is't meet  
To eat or drink till first thou bless  
By saving faith, every mess,  
Let each dish God resent, and taste  
Of Christ, let all our words be placed,  
And what we do to the glory  
Of the Eternal Trinity.  
When we have refreshed ourselves with meats, he provokes us to give thanks by the example of Christ. 
Math. 26. Mark. 14.  For our Saviour when supper was ended did not rise from the Table until he had sung an hymn, whereby we may acknowledge that all things come from the rich and bountiful hand of God, and it is his gift that they become wholesome for us. And he proceeds thus in giving of thanks.  

Prudentius his thanksgiving.  Having eat and drank what's good.  
As our bodies live by food.  
Our Tongue must then praise the Lord,  
For his bounty doth afford  
All that we have, for the same  
Let us ever praise his name.  
There are in the most approved Authors many forms of these kind of prayers, and also there are often ejaculations to be found in the Scriptures. But there is no prayer more effectual to prevail than that which Christ hath taught us. 
Math. 6. Luk. 11.  For to this must be referred and all proceed from this fountain, that can be asked or conceived. It consists indeed in a few words, and is divided into six or seven parts, but it is so full of heavenly mysteries, that it comprehends all within it, that concerns either the glory of God, or our use and necessity, or the good of our neighbour.   

CHAP. XXIV.  
How we must take care for Hospitality.  
IT behoves every man to be wise and prudent as to that point which concerns guests and strangers, 
Stranger's must be softened.  or feasting those who feed on other men's costs, and search and hunt after feasts. First it is fit that every man should take care for hospitality, which the Apostles commend, 
Rom. 12. 1 Tim. 3. Tit. 1. 1 Pet. 4. Heb. 13.  besides other men, and Saint Paul requires in a Bishop; for to modest men our doors and dining rooms must stand wide open. Cicéro testifies that Noble men's gates must stand open to Noble Guests, and it is a most comely thing that it should be so. In which office of humanity that it may be performed without ostentation or ambition, 
We must take care of the poor. Luk. 14.  and without respect of persons, Christ would have the poor and such as are in want to be called and invited, looking for nothing again from them, or that they should make any recompense, but from our heavenly Father, who will repay all with advantage. But since some men are impudent and brazen faced, who having eaten shame and all modesty, will thrust themselves into feasts, and sometimes when they have fed well, will secretly be gone, and never bid their Host farewell: I think we ought to make a difference in our Guests, 
We must make choice of Guests  as to admit modest and frugal men; but all Glutions, Liquorish persons, Cormorants, Devourers, and unbidden Guests, and Table Lackeys, who come in against the Master's consent, and thrust themselves impudently upon our Tables, aught to have the doors shut against them, or to be civilly admonished to forbear our houses, and if we cannot prevail with them, we must as they sit at Table object to them some notable sentences, whereby they may be put in mind of their duties, for which purpose this and other sentences may be written upon the posts of our doors, and be obvious for them to read, whereby they may be ashamed and be mindful of what is convenient.  

An Elegant verse for a Banquet.  Wilt thou sit at my Table,  
Keep these rules if thou be able,  
Do not any man defame,  
Or falsely traduce his name,  
Use no jeering words at meat,  
What's set on the Table eat,  
Finding no fault; no healths drink,  
Nor frown, nor on quarrels think.  
Be full of Mirth, and Witty speech,  
And for your meat, God beseech,  
Thank your Host when you depart,  
To be twice welcome from the heart.  

A Proverb for a feast.  The Proverb, Do not overpasse my Salt and my Table, shows that the custom of having feasts and inviting of Guests must not be neglected, and that the laws of humanity and of friendship must be preserved: for when the ancients held mutual Banquets one with another, with these tokens they did maintain and uphold friendship once begun, and they confirmed it by a common Table, Wherefore of old they were wont to be accused of treachery and fraud who passed by the Salt and Table, that is, had broken the mark of friendship, and had violated the Covenant and the intimate necessity of life, whereby they were united one to the other by Salt and bread, and made partakers of the same Table. To this mystery belongs that complaint of David, 
Psal. 40. John 13.  wherein representing the person of Christ, he accuseth his familiar friend of perfidious dealing, and treachery, and that under the shape and disguise of an honest man pretending to godliness. He expostulates thus with him: For the man whom I trusted, and he that eat bread with me, 
The place of David explained.  that is, sat at my Table, hath lift up his foot against me. It might be tolerated, saith he, and born with less regret, if any open enemy who had proclaimed war by his Heralds, had made public war against me but for him to lay snares falsely to entrap me, and to raise up his neck and heel against me who was my familiar friend, and to whom I was wont to communicate all my secrets, this is not tolerable, nor can it be endured. So Christ, moved with indignation of such a fact, said, he that eat bread with me hath lift up his heel against me: that is, a domestic enemy, than which there is none more dangerous: who meditates to destroy me with secret and hidden practices; it is a metaphor borrowed from friends who at first salute, are very courteous and friendly, and yet bear malice one toward the other in their hearts, and wound a man secretly, and strike him with their heel backward, that he who doth the mischief can hardly be observed. 
A Proverb against the treacherous.  The Low Dutch in a proverbial figure call this striking with the point from you, that is, not before but behind, and on the side of the body that is averse unto you. Van bachten end met decromme pijcken steken. Like to this, there is another expostulation of the Prophet David, where he complains of wrong done him, by one that was his very familiar friend, and near obliged acquaintance, that he made private to all his secrets, and one that knew all the hidden thoughts of his heart. But he aggravates the foulness of the matter thus. 
Psalm 54.  Had mine enemy spoken against me, I could have sustained it, or if those that hated me had risen against me, I would have hid myself from them; but it was thou my friend and intimate companion, we took sweet counsel together, and walked in the house of God as friends. The words are very pathetical and full of perturbations, whereby he declares how heinously he endures with high disdain, that he who hitherto went for his friend, should prove his worst enemy, and should covertly and secretly go about to do him mischief. But that he may plainly express a cunning and crafty fellow who by his counterfeit friendship flatters with his mouth and eyes, whilst inwardly he fosters mischief and venom against his friend in his heart, he adds this to his perfidious dealing, his words were smother than Butter whilst he hath war in his heart, 
A simile from Oil and Butter.  His say were softer than Oil, when as inwardly they are very Swords and Spears. By which similitude he shows what false malicious friends are, who speak fair, and mean ill, carrying bread in one hand, and a stone in another. Judas Iscariot gives us an example of this treachery, and after him many others that have learned it by him, and practise by the false examples of others.   

CHAP. XXV.  
Of the care of our families and private estates, and the administration thereof.  

Administration of domestic affairs.  AS for Oeconomy, and what concerns the government of private families, which, as Cicero testifieth, is the servant and handmaid of the body: every man ought to be industrious and prudent in establishing and adorning the same; that the increase of it may be referred unto the necessary use of life, to commodity, and ornament, 
We must avoid over much provision of meats.  not to luxury, and pleasure, not for sumptuous feasts, and immoderate provisions in diet, which will exhaust and diminish the greatest estates. Wherefore in adorning a Banquet, and furnishing of our Table, we must chief observe frugalnesse, and moderation in diet, and all provocation of lust and gluttony must be eschewed; and all your costly Juncates which use to be set on the Table for second courses, when men are full with meat, that so they may obtain a new appetite to their meat. This profusion and luxury of our lives, besides that it wastes our estates, and breeds diseases, 
●phes. 5.  when men are hot with Wine, it serves to foment lust, and to stir up venery in the obscence and secret parts, which, to use the Apostles words, makes them burn, and be more provoked to venereous actions. 
1 Cor. 7. Rom. 13.  Wherefore Saint Paul will have nothing done according to the will of our lusts, but all things to be referred to the necessity and use of nature, not to luxury and pleasure, which are hurtful alike both to our souls and bodies. Now no man is so dull and insensible in natural things, that he can endure to hate his body, but as the Apostle saith, nourisheth and cherisheth it, as Christ doth the Church. By which example Saint Paul persuades husbands to love their wives, 
Ephes. 5.  and to use the same care for them, that every man doth for his own body, and to do that for them that Christ did for his beloved Spouse the Church. Moreover in the administration of household affairs, and in settling and confirming our private estates that they fall not to decay, all things must be so moderated, that we may not incur the names of prodigals, or spendthrifts, or of covetous dry holdfasts, that are too sparingly niggards. It is Parsimony that preserves a man's estate and thereby it increaseth and grows greater: 
Moderation to be used in all things.  yet you must not be so straight-fisted as to defraud your belly, and to starve your families: as some sordid rich men do: again, you must not as wasters do, make havoc of what you have and consume your possessions, joining with you some companions of this strain who will persuade you to do it, and lead you on in riotous courses. Now as Terence saith, he that seeks for gain must spend: So Plautus tells us, that there can be no gain where the expense is greater than the gain. The Low Dutch speak that sentence thus; 
A Proverb commending frugatily.  Stelt 〈◊〉 teringhe naer 〈◊〉 neringhe. Whereby they mean, that a man must so moderate his expenses, that he may not waste his estate by immoderate profuseness, but that there should be an equal proportion between our wealth and our expenses; wherefore it is the part of an industrious housekeeper, sometimes when it is requisite, to bring forth out of his treasury what is needful, and again when it is time, to lay up. For, as the Proverb is, 
Late parsimony is hurtful.  Parsimony is too late at the bottom. The Law that Amasis' king of the Egyptians made, and which Solon the Athenian Lawgiver practised, is not from our purpose, nor from the profit of the Commonwealth, and preservation of private families, whereby there was provision made, as Herodotus testifies, 
L. 3. Euterpe.  that the people and inhabitants should give an account every year to the Governors of Provinces how they lived, and what way they used to gain their food, and they who could not make that appear, and show that they came honestly by what they had, should be put to death. 
Amasis' his Law against idle persons.  By the severity of which law he strove to restrain idle persons, that they might have no occasion to rob and steal, to which they commonly fall, who have spent their father's estates in gaming, and riot, and whoring, and have totally exhausted their patrimonies. From hence I suppose was that Law instituted amongst the Corinthians against prodigal people, and such as carelessly consume their estates, or feast more costly and sumptuously than their yearly annuities and rents will bear. Which since Diphylus in Athenaeus relates it, and Erasmus, 
L. 6.  who hath deserved much in all Arts, hath put it into Verse, I am willing to set it down here, whereby the Magistrate may enter upon a course, that may effect and hinder Cities and suburbs and places near to Cities from being so much rob and spoiled by thiefs and robbers, who night and day go about to steal away men's goods that are kept in safety, and who violently and barbarously torment those that will not discover where their treasures lie hid. The meaning of this Law is expressed in these Verses.  

The Law of expense amongst the Corinthians.  The Corinthians had a Law,  
Which was, when they any man saw,  
Live at high rates, him to demand  
What great estate he had or Land,  
What he did for to recompense,  
The costs he made, and vast expense,  
If he could then just reason give,  
Of what he had, they let him live,  
But if they found by his account,  
That his expenses did surmount,  
They gave him warning that no more  
He should spend as he did before,  
If he their counsel did reject,  
He was fined for his neglect,  
But if one who had no estate  
Chanced to live at a great rate,  
Him they tortured, for that he  
From doing mischief, was not free,  
For he must either robor steal,  
And damnify the Common-weal,  
Or join with such or else forswear  
Himself, or else false witness bear.  
Now they that live amongst this rout,  
As dung from this place we cast out.  
The Apostle Paul was no less severe an exactor of duties, 
2. Thes. 3. Saint Paul commands idle persons to work.  who commands that sluggards and idle persons, shaking off laziness, should work with their own hands, that they may be able to maintain their families: and he would have this so strictly observed, that he denied to give them any meat who refused to work, and were not careful to provide for their household but lived like drones to eat up the honey the Bees labour for, living idly on other men's liberality and bounty, being employed in no business but their own curiosity. 
Saint Paul's admonishment to thiefs. Ephes. 4.  Saint Paul also gives the same strict rule to thiefs, who rob other men's estates, whom he not only admonisheth to abstain from robbing, but that they should labour honestly that they might have something to give to those that were in need: so when a man hath contracted a blemish by an ill life, he may wash it off by good works and liberality to the poor. Such an example we have in Zachaeus, who distributed to the poor what he had got by usury. 
Luk. 19  For by this means the errors and defects of the former part of our lives are blotted out, when we make recompense by our virtuous behaviour; our affections being quite turned a contrary way, and our old vicious depraved custom being laid a side.   

CHAP. XXVI.  
Moderation in sleeping and waking.  

Moderation in sleeping and waking.  Student's and Magistrates amongst other things must take care for their sleeping and watching. For if these be moderate and used seasonably they are of great concernment to establish and maintain health. For beside that they make the body lightsome and lively, they make the mind more ready and cheerful to effect any duty. Immoderate sleep makes men stupid, sluggish, witless, forgetful, and these men hardly come up, or attain to any famous Arts. Wherefore men of this condition are always to be provoked to take pains, to shake off sleepiness and drowsiness, and to bethink themselves of something that may be worthy of a man that is free and at his own disposal.  

When sleep at noon doth hurt.  What concerns sleep about noon and in the day time, I would not have young men to use it, unless they be tired with heat and labour, or they have eat or drank disorderly, or watched too long the night before: for then without any damage they may sleep at noon, otherwise it weakeneth the memory, and clouds the mind, and makes the head heavy, and the eyes dark, especially when they sleep with full bellies, and moreover this inconvenience follows it, that when they wake they nauseate, and yawn, and stretch themselves with open arms, that is, they reach their limbs every way, the vapours being diffused all over their bodies, 
What it is to stretch.  by reason of a faint affection, and feavourish cold, which our countrymen call Wanlust, the old Latins called it Helucus, 
Helucus is a nauseating affection.  which word signifies those that loath and are nagging by reason of some surfer or sleeping at noonday, and who are always forced to yawn.  

To sleep a● noon good for old People.  But old men and such as are of ripe years may safely sleep at noon, that is, after dinner, so that there be some distance between, chief in Summer and hot weather, for that distemper of the Air makes men sleepy, and at that time we may take the convenience either to sleep sitting in a chair, or lying down on a bed, our heads being laid high upon a pillow. For by such refreshment in sleep, the spirits both natural and vital, from whence the animal spirits of the brain receive their nutriment, are restored and revived.  
But immoderate watching is hurtful for all ages, but most hurtful for old age, as is also fasting, for both these dry the brain, 
Watching dries.  and besides that they make men frantic and doring, they dry the whole body, and make it lean and starved. Wherefore if by immoderate watch, fastings, or night lucubrations, or too much labour or immoderate venery, our forces and spirits are exhausted and worn away, and we grow lean, the vital moisture being consumed, we must renew our strength with moistening diet and sleeping drinks, 
Sleepy remedies that moisten the Brain.  such are Lettuce, Spinach, like Mallows in effect, Orach, bugloss, and Borage, the fresh seed of Poppy, Water-Lilly-flowers, called commonly Nenuphar, or water and Marsh-Lillies; the Hollanders call them Plompen, or Waterlelien: to these add Violet flowers, Pine-kernels, sweet Almonds, Pistaches, or fistick nuts, cream of Barley, Raisins and Currants that have small kernels but no stones, Dates, Oranges, or Citron-pills Candied with Sugar or Honey, for the vital or innate humour is refreshed by them, and the Brain, which is the seat of the mind is moistened with a moist dew, and sweet vapour, from whence ariseth sweet sleep and rest, 
How drowsiness may be shaken off.  without trouble or tossing up and down. But if any man be naturally drowsy, and he hath no spirit to any brave actions, let him continually labour and exercise himself, let him avoid all moist and cold meats, and eat only such things that by their heating qualities can dry up the superfluous humours that are the cause of sleep: as are Hyssop, Rosemary, Sage, Origanum, Margerum, Savoury, red Coleworts, Ginger, Pepper, Nutmegs, Cloves, and many more that relieve the brain that is filled with moist vapours, and raise the mind that is oppressed with damps and thick mists, and make it ready and prepared for to conceive honest intentions.   

CHAP. XXVII.  
What profit or disprofit comes by fullness or emptiness, or when the belly is bound too much, or is too lose.  
THe same moderation must be used in all other things that may profit, or hurt our health: as are repletion, and inanition, whereby the body is either refreshed by meat and drink, or is emptied when it is full of humours. 
Moderation must be used in ●aring.  But as students and magistrates must be frugal in diet: so they must not keep too sparing a diet, lest their spirits should waste: who must also observe this accurately, that their bellies be not too costive or too lose. For both these if they exceed the mean, are equally hurtful to our health. 
What loosen the belly.  For if it be too lose, and we go to stool too often, it will make the body lean and starved, and keeps us from sleep, dries our brains, and impairs our memory: but if we be too much bound and costive, it clouds the memory, and makes our eyes dull, causing troublesome and tumultuous dreams, gross thick humours being carried to the Brain; 
What herbs make the Belly slippery.  But such things as gently soften the belly are violets, Lettuce, Spinach, Orach, a kind of Mallows, which Martial shows was commended by the Ancients for that use.  
The Country Wife to make my belly lose,  
Did bring me Mallows, etc.  
To these add bugloss, and Borage, Chervil, in Dutch Kervel, Betes, Blites, Damask-Prunes, Grapes and Currants with small stones, Mulberries, Figs. Physical things that do it, are, Mercury, Fumitary, Polypod, Senna, Rheubarb, Wild Saffron, Epithyme, Cassia, Manna or airy honey: for Sammoney, Tripolium or Turbith, Melaerean, etc. deject our forces, and therefore are to be exhibited to none but such as are strong, as when we seek for a hard wedg for a hard knot. But if the belly be more lose than is good for our health, it may be stopped with the frequent use of red Mints, 
What bind the belly.  or by the Syrup of it which is frequent in the Apothecary's shops. Also Quinces stop the belly, and whatsoever is made of them, Red Roses, to these add Medlars, before they grow soft and tender, Cornels with a stone kernel within them, but with a very good pleasant taste, that is sour and astringent, Pontic Sumach, our men call it Ribs, which wonderfully stirs up appetite, and discusseth loathing of meat, and strengthens the stomach to retain the meat, especially in Summertime when the choleric humour causeth the belly to be lose, and makes fluxes, for which use we have the juice of it made up with Sugar, which Avicenna calls Rob, 
What is Rob in Avicenna.  and this is ready, and will serve to stop a lose belly, and to get one an appetite and desire to his meat; as also Pomegranates, that have red corner'd stones in them, and are some sweet, some sour.   

CHAP. XXVIII.  
Students and Magistrates must often purge the passages of their excrements.  

The passages ordained for excrements must be purged.  GOd that made the body of man hath not in vain created so many ways and passages to purge forth the humours, and to wash away the excrements, lest a man might be choked or oppressed by the abundance of them, or the vapours that arise from them. So the head purgeth itself by the Nostrils, Ears, the Palate, and unburdens itself by sneezing and spitting: The Breast and Lungs by the vocal artery send forth phlegm by coughing: the Stomach and Ventricie cleanseth its sink by vomit and belching; The Intestines purge themselves by the belly, and with breaking wind backward, the guts are cleansed from their excrements: The Reins and Bladder send away the Urine by the urinary passages, but the superficies of the body discusseth all fumes and sweat through the skin that is full of holes and pores. Wherefore since the body cannot be well, unless all parts be rightly constituted, and do their office as they should: care must chief be had that no error or distemper arise, that may vitiate or impair the actings of the organical parts, for the mind itself useth the ministry of them, and by them doth famous things. If any disease offend them, if the head be heavy, or full of phlegm, if the stone, strangury, or dripping of the urine vex a man, if dimness and blearey'dnesse hurt the eyes, if the hands or feet be held with the Gout;  
Horace in Art.  If Scabs or swelling tumors do offend; 
The mind of man cannot so readily perform its office or functions. Wherefore I suppose they do well who take care of their health, and keep the body and all its parts free from excrements. For so the mind is fit for great matters, and more ready for any noble employments. The greatest part of men neglecting all ornament, and taking no care of their health hunt only after wealth, and is busied in getting of gain, 
Health is better than wealth.  though health be better than Gold, and there is nothing more to be desired than tranquillity of mind. Horace confirms it by Verses.  

L. 1. Epist. 12.  If thou be sound of body feet and hands,  
'Tis better than to have rich Croesus' lands,  
For 'tis not wealth nor bags of Gold be sure,  
Can cares of mind or body sickness cure.  
And that he might recall men to a frugal and moderate use of things, he adds,  

L. 2. Epist. 2.  He that enjoys his wealth  
Must always live in health.  
The wise Hebrew accords with the words of Horace exactly; It is better to be poor and well, 
Ecclus. 30.  than to be rich and sick. Health and a sound body is better than any Gold, or the greatest riches. There is no wealth better than a sound body, and no joy greater than the joy of the heart; 
Wisd. 4.  therefore felicity is not to be measured by wealth or prosperous success, but by the soundness of the body and of the mind. For he only lives and is well, that perfectly enjoys the commodity of both these.   

CHAP. XXIX.  
Wholesome precepts are no less proper for the mind than they are for the body.  
THere are three things reported to be most wholesome, which are fit for every man to observe,  
To feed not to full,  
Not to fly from labour,  
To preserve natural seed.  
To these I oppose as many things most unwholesome, which besides diseases, bring on old age apace, and cause men to die young.  
To eat too much,  
To be idle,  
To use too much venery.  

We must use moderation in natural things.  For since frugality, when we banish gluttony, keeps the body sound; and exercise, when we drive away idleness and sluggishness, makes the same nimble and ready, we may take examples from horses for the other.  

Virg. l. 3. Georg.  Our minds are strengthened by no industry,  
As by declining love and venery.  

Old age is not proper for venery.  For intemperate and lustful youth makes the body feeble in old age. Wherefore since we are to use moderation in our desires, in our youth, we are to do it much more in our age, and to stop up all ways of luxury; for, as it is naught in youth, as Cicero saith, so it is most unseemly and foul in old age. For as we need strength in war, and agility, and force to endure labours: so in love we need strength to wage war in Venus' camps in the night, which will consume the tediousness of matrimony, and make us able to sustain the conditions of a froward Wife. Wherefore not War, nor love are fit for old men, because both these carry with them many troubles and hindrances which old age is not fit nor able to undergo. 
L. 1. Amor. Eleg. 9  Ovid hath expressed this in very elegant Verses.  
Cupid hath Tents, and every lover war,  
Believe me Attic, every lover war:  
What times are fit for war, with love agree,  
Old soldiers are naught, so old venery.  
Love is a kind of warfar, cowards then,  
For to maintain these Ensigns are no men,  
The Winter nights hard labour, and long ways,  
And every pain, is found in Venus' frays.  
Who sees not how uncomely it is for an old man that is full of wrinkles, and worn out, to fall to kissing and embracing like to young people; for old folks are unable to perform those duties. So Sophocles when he was old, being asked by one whether he would use venereous actions; answered well: that the Gods had ordered it better, and that he would with a good will fly from that, as he would from a rude and cruel Master.   

CHAP. XXX.  
We must take care of our credit and reputation.  
USe all the means you can, that your acquaintance may have an excellent opinion of you, 
We must have care of our credit.  and may give a laudable testimony and commendation of your worth, and may think and speak of you worthily. Nor be ashamed to observe what opinion the common people have of you, and how they stand affected towards you. For to neglect what any man thinks or speaks of a man, 
●. 1. offic.  is the part, saith Cicero, not only of an arrogant man, but also of a dissolute man. 
Math. 16.  So we read that Christ asked his Apostles what the multitude said of him, and what rumours they scattered abroad concerning him; lastly, what they thought of the Messiah: not that he sought for glory and was ambitious, but that he might make trial, whether after they had heard so many saving Sermons, and seen so many Miracles from him, they thought any better and more honourably of him than the common people did. 
Chaste did not seek for honour amongst men.  Wherefore he enquired so much of them that he might draw from them a solid profession of their faith, and that he might try how much they had profited in the heavenly doctrine, that hath no fraud or vanity in it, no deceit or impostures, as the Pharises did caluminate it; but is all saving, and sincere, delivered unto us, by the truth itself, and the Son of God who is the Saviour that was expected. Whom when Saint Peter by the inspiration of God had openly professed in the name of them all, 
Profession of▪ faith.  and had undoubtedly proclaimed Jesus to be the Saviour of the World, and that by belief in him, all mankind obtains redemption, Christ praised the profession of Saint Peter that he had by inspiration from above, and saith that being it stood on so firm a foundation, it should never be conquered or fail. 
We must take care for decency.  In every action and in every word and deed be mindful of decency, and what is most comely, for the reason of honesty requires that. Whence it is a handsome saying, that it is the chiefest Art to know what is decent, that is, what is fit for nature, and convenient to our wit and manners, Dat ù well voeght end betaemt. 
How we must affect glory.  It is a compendious and ready way to solid glory, if you show yourselves to be such a one as you would be thought to be, which Horace gives us notice of;  'Tis good to be what men do say thou art; 
L. 1. Epist. 27.  
That is, what thou art said to be, and which the people testify of thee. For if they say thou art a just man and honest, it is well so thou dost not deceive them, and dost not counterfeit and personate an honest man, as some stage-players use to present the persons of others, for some men at first acquaintance will seem very good, when as they are nothing but crafty and wicked impostors.  

Pers. Sat. 5. — Their Face is good,  
But a false heart lies under a fair hood.  
Remember that there are two virtues principally for which young men commonly are wont to be commended, 
Silence is a safe reward.  Faith and Taciturnity, and if Bashfulness be joined to these, which is an amiable colour of young people, which sets them forth with a comely white and red: there can be nothing that makes more for their honour modesty, ingenuity, and makes them amiable. But who ever wants this ingenuity and ornament of youth, or loseth these, is esteemed of, as one that is lost and past hope, and is marked for wickedness and impudence. Wherefore this sentence is not false;  I think him lost, who hath lost shame. 
For shamefacednesse and modesty exceedingly sets forth young people; that they will not easily come to good, 
Bashfulness commends young people.  and they promise little for honesty and virtue, who have no signs of shame in them. So Diogenes when he saw a young man blush, he said, My son, be of good hope, for this is the colour of virtue honesty and modesty. 
An argument of Ingenuity.  So when Mitio in Terence had a great hope of his Son, He blushed, said he, therefore all is well. Bashfulness and confession are an argument of innocence, if they be found in those that offend not of malicious purpose; so are impudence and obstinacy, signs of wickedness. For some most confident young men are not afraid to look boldly upon men of gravity, 
Confidence i● naught.  and to settle their eyes and countenance, and to deny the fact, though it be evident and cannot be denied. But that you may have praise without envy, and win friends, you must use, as the Comedian saith, to endure all things.  
For to submit to those with whom you live,  

Terent. Andr. Act. 1. Scen. 1.  And follow them that good example give,  
And for the chief place never for to strive.  
For it is an argument of a generous and modest mind, to do much and yet to say little of himself, as Jugurtha in Sallust did; otherwise, than many boasting, vainglorious soldiers use to do, who vaunt themselves, and speak reat words concerning their own actions. But since windy words are hateful to all men, 
Boasting is odious.  let no man flatter himself concerning his wit, learning, riches, or speak ambitiously of his own gifts, but let him so moderate his actions, as to speak humbly and think so of his own parts, lest, as Saint Paul saith, 
R●m. 12.  he seem to despise and under value others. Horace amongst the rest gives us this admonition in these Verses.  
Search not thou others secrets, 
L. 2. Epist. 19  nor disclose,  
In drink or anger, what one doth repose  
In thee, nor praise thyself, nor others nose.  
Never insult upon another man's calamity, though he be thine enemy, but rather be sorry for him, and pity him. For such are the chances in humane affairs, that many from the highest felicity, and largest possessions have been cast down to the greatest want and misery, and have fallen upon a most lamentable end. Again, others from the lowest condition and miserable slavery have mounted to high honours, 
Ecclus. 10.  dignities, and commands. What thou wouldst not have done to thee, do not thou do to another man: For Christ will have all our actions and endeavours brought to this rule, 
Math. 7.  when he saith, All those things that you would have men do unto you, the same do you unto them; that is, afford honour, reverence, and help to every man, and other duties of humanity, that each man would have others perform to him. Be not hasty nor rash in words, 
Hasty speech naught.  or inconsiderate; take heed thy tongue outrun not thy mind, or thou speak words through thy throat that must be eaten again. For many that we keep company with are false, and cannot hold their peace, who not only publish what any man speaks unawares, but who cast aspersions and calumniate the credit of other men; wherefore Horace gives every man good counsel;  
That I may warn thee if thou warning need,  
Of whom thou speakest, 
Epist. 17.  and to whom take heed.  
Of much enquirers see thou do beware,  
They'll prate, their Ears and Tongues both open are,  
They'll never keep thy counsel, and in vain,  
A word once uttered, is called back again.  
In which Verses he admonisheth us to speak considerately and sparingly of others, 
Prating is hurtful.  and to utter nothing rashly, because it may sometimes do a man wrong, and hurt him. Lastly that enquirers, Trapanners and spies must be taken notice of; 
Verspiers.  who thrust themselves into all companies, and smell men out that they may accuse them before the Magistrates and Judges, so that it cannot be safe to whisper any thing concerning any man, and it is not lawful in such unhappy times to utter openly what the mind dictates unto us, or reason persuades, though it be consonant to truth and sound religion, and that by reason of spies, to whom there are honours and rewards allowed, 
Spies must be taken notice of.  that they may be the more diligent to hearken and to spy out other men's actions, which is a most infamous and detestable course of life, and they that employ them and use them for this end, hate them also. For the treason and indictment pleaseth some men well; but they cannot endure those that are the Traitors, though they serve their turns well at the present, and their office is very well liked, for they suspect such men, as unfaithful and uncertain. 
Informers are hateful to all men. Augustus' his saying of Tr●●son.  Augustus Caesar made this appear, who, when Rhymirales, King of the Thracians did overvalue his own merits very insolently before him; saith he, I love the treason, but I hate the Traitor. So, as Julius Capitolinus reports, all informers were forbid by the Emperor Antoninus Pius that is, such kind of men who had a fourth part of men's estates for accusing them. The Dutch call men of this occupation Aen brengers, who are the more hateful both to great and small, because in words and deeds they exasperated and make things appear worse than they are. Wherefore Marcus the Philosopher an Emperor, 
Marcus the Emperor. Capitolinus. In Persa.  put away all these accusers and calumniators, setting a note of infamy on the heads of false informers. Saturio the Parasite in Plautus, held it infamous and detestable to play the informer, and he had rather, as his Ancestors did, fill his belly by flattering other men, than by traducing them, to grow rich by this means, lying at catch for other men's lives and estates; 
A Parasite is less dangerous than an informer.  yet neither of these officers is of any esteem amongst solid men, who will not have their Ears boared by flatterers, and Parasites, and to let their minds be drawn away with their alluring words.   

CHAP. XXXI.  
It is commendable to pacify dissensions.  

Contentions are to be quieted.  IF any contentions or quarrels arise amongst the Citizens or our acquaintance, it is the part of an honest man to allay them as far as he is able, to put away all offences and debates, and to compose them that they do not increase to greater mischief, to take off all quarrels and controversies, to pacify discords, to repair concord, and to make peace and quietness between such as disagree, and to become a faithful and diligent reconciler of differences between man and man, 
Math. 5.  which work of humanity our Saviour placeth no small blessedness in, and he calls such as are studious, to make peace the Sons of God. 
A peacemaker deserves praise.  From this and many other virtues, wherewith charity, that is, a desire of deserving well of all men is adorned, all turbulent and tumultuous men are very far off, who hating all peacemaking and quietness, trouble all things with a wicked intention, and use no means to heal and cure what is ulcerated and wounded, but exasperated all, and as the Proverb saith, add Oil to flame. And when Kings and Princes, chance to be angry, 
King's are soon angry.  whose minds are naturally generous and fierce, they are more and more inflamed by their mad and evil counsel: than which kind of men there is nothing more detestable and execrable, especially where Religion is concerned, whereas they ought to be most free from all vicious affections: lest by their sharpness and cruelty it fall out that men's minds are estranged from the study of piety, rather than alured unto it. For whether they think good to settle the old custom, o● whether by taking away the old errors, which by length of time have crept in, they would innovate something, and bring Religion again to the first fountain, all things ought to be done by judgement and sound counsel, using reason order and measure, lest perhaps some tumults should arise, as it happened the former year in the Low Countries, in which the minds of the Citizens being drawn into divers opinions, Religion began to be propagated by force of arms, 
A slanderer is as bad as an informer.  and the end thereof was most lamentable. A virulent backbiter is no less dangerous than an informer, who brings destruction on such as deserve it not, by slanders, contumelies, reproaches, and calumnies, and by a venomed tongue he kills men. Now such sort of persons Horace notes out unto us, and bids us avoid them.  
— He that backbites his friend,  
And doth when others blame him, 
L. Serm. 1. satire. 4.  not defend,  
Who strives to make men laugh with scoffs and jeers,  
He that invents what's not, and what he hears  
Cannot conceal, is dangerous indeed,  
If thou be wise, of such a man take heed.  
That advice of Solomon comes very near to this; 
Prov. 4.  put away from thee an evil mouth, and let the lips of scorners be far from thee. And a little after: 
Prov. 24. Ecclus. 10.  Be not a companion of scorners, for their destruction comes suddenly.  
The sacred Writers show in many places that this rage of detracting was always hateful to the best men, 
Exod. 22. Ps. 70. & 100 Ezek. 22. James 4. Rom. 1.  and Saint Augustine did so much detest it, that he had in his dining room this Verse set up to be read against backbiters, and to stop their mouths;  
He that friends absent loves for to backbite,  
Or to speak slippery words, 
Verses used by St. Augustine.  who takes delight,  
Or with full cups to tyre men, who love  
Mirth, let him from this Table far remove.  
For by this means he drove such fellows from his company at meat, who were delighted with quassing or backbiting, or who would speak unseemly and immodest words at Table.   

CHAP. XXXII.  
Let no man grow insolent by prosperity, nor be dejected by adversity, but let every man support himself by God's providence.  
SInce in the life of man there is nothing certain, or of long continuance, nor do things always run the same way in a constant course, but by turns sometimes they flatter us with felicity, sometimes changing their posture, they press us down with adversity: 
Constancy is commended.  we must establish our minds with so much constancy and stability, as not to grow insolent in prosperity, nor to be cast down by adversity. 
The mind of man must be supported by providence.  But whithersoever the affairs of a man incline (as sometimes it falls out upon a very light occasion) a man must always bear himself up, supported by God's word, by whose will it is certain that this world is governed, and as he pleaseth, so all things come to pass: and to this must all prosperous and adverse events be referred, and not to the inconstancy and rashness of fortune. 
The name fortune is rejected by Christians.  For be it far from us that they who have the knowledge of God, should persuade themselves that any things falls out by chance or fortune, whereas the principal cause of all things is to be referred unto God.   

CHAP. XXXIII.  
We must avoid curiosity.  
BE not too curious an observer of other men's matters, but let thy chiefest care be rather to amend thine own life, 
To be curious in other men's matters is naught. 2 Cor. 5.  than to find fault or to observe another man's life. Also the Apostle Paul doth admonish carefully every man, that they should not have their eyes taken up abroad, but that all men should be quick-sighted in himself, and diligently observe that as to commit no faults that those who were without might justly find fault with; But as for other men's matters, and businesses that concern us not, he would have no man to be too curious about, or to observe too narrowly, though there be some error committed. For some are such strangers to the profession of the Christian Religion, that they refuse sound counsels, and they hate those by whose means they might be recalled to a sound mind: as some men that are diseased and sick of the Pox, 
A simile from Physicians.  despise a safe and experienced Physician, and had rather stink in their nasty humours, than admit of found remedies. 
Meddle not with other men's matters.  Wherefore since it is not always good to meddle with every man's matter, nor is it expedient to be curious in other men's affairs; The Low Countries use to object this Proverb against all busybodies. Luttel onderwins maect veel vre●dts. That is, he procures much peace to himself, that doth not thrust himself into other men's matters. Hence, Saint Paul recalls the Thessalonias to their own business, and will not let them be busi-bodies in other men's matters. 
2 Thess. 4.  It is wonder how quicksighted some men are in other men's matters, 
Quicksighted abroad, blind at home.  and how they can suddenly espy and observe what other men do, but they neglect their own affairs, and are wholly taken up in prying into the state and condition of other men, whereas they are at home more blind than Bats or Moles.  
So no man sees his own, 
Pers. Sat. 4.  but sees the sack,  
That hangs behind upon another's back.  
And such men Horace reproves aswell as Persius.  

Serm. 1. Sat. 3.  Because thou art blear-eyed for to behold  
Thine own defaults, how is't thou art so bold,  
And see'st as quick as Snake or Eagle can  
When thou dost view the faults of any man,  
Besides, I wish thou wouldst search and find,  
Unto what faults thou standest most inclined,  
By nature or by custom: weeds will grow  
In fields that are neglected as we know.  
Since therefore this love of ourselves doth exceedingly blind us, 
We must detest a blind love of ourselves. Math. 7. Luk 6.  and cast such a cloud upon our minds, that many flatter themselves in their own faults: Christ doth sharply inveigh against them, that look rather to other men's lives than their own, and can see a mote in another man's eye, but they cannot see a beam in their own, 
The Proverb explained of a mote and beam in men's eyes.  that is, they can spy any small fault, and a thing not worth noting in others, whereas they cannot see a great fault, and the grossest vices as big as beams in themselves.   

CHAP. XXXIV.  
We must use moderation in our garments.  

We must regard the use of things  AS in Banquets and provision, we ought to be mindful of frugality, and temperance: so in our clothing and garments we put on, we must use the like moderation, that we may do nothing for luxury or vain ostentation, but all for nature's necessity and for the use and commodity of our lives, to this if we add decency, and ornament, so it be not too curious, I think it may be well endured. 
Women love to be gaudy in apparel. 1 Pet. 3.  But since women above others love to be richly apparelled and adorned, that they may draw affection by their attire and beauty; the Apostle Peter admonisheth Matrons, that they should not bestow too great cost on the ornaments of their bodies, not plaiting their hair, or wearing of Gold, or of putting on gorgeous apparel, Rings, Jewels, Bracelets, to be gazed upon by others, but to use decency in their habit, and be pleasing to their husbands in comely, though not over-rich garments, and should labour to win their love, as those noble women of old did, Sarah, Rebecca, Rachel, and Susanna. 
Genes. 19 Prodigality to be avoided.  Yet I know many men that both in our days, and in the memory of our Ancestors, who by costly , and by new fashions brought from other countries, and by sumptuous feast were brought to want and beggary, and were derided by those who helped them to spend large possessions, and they who by cheating and crafty ways had so screwed from them what they had, would not bestow one farthing to relieve them in their greatest necessities, when they had brought themselves to live in Hospitals, and in extreme poverty. But since we see every where so many prodigal spendthrifts, that waste what they have foolishly, and yet covet other men's estates: it can seem no wonder, 
Borrowing of money.  to see every where so many exhausted with debts, and oppressed with other men's moneys, not only amongst the common people, but even amongst Lords, Courtiers, and great men who carry it out like Princes, who ofttimes defrauding Orphans, and Widows, from whom they have got the money, will pay nothing to any man while they live, nor after they are dead; that all they have is pawned besides their souls, and indebted to Creditors, so that assoon as they are dead all their goods are seized on by the voice of a common Cryer, and the Creditors strive who shall be first served.   

CHAP. XXXV.  
Let no man despise the Lot which is designed for him.  

Let every man delight in his own estate.  BE content with that lot and condition that happeneth unto thee in this state of life, and that thou must act upon the Theatre of this world, and for the time endure it moderately and patiently, what ever it be, in what place or order soever thou standest. 
1 Cor. 7.  The Apostle Paul requires some such thing of the Corinthians by bringing for an example bond and free, circumcised and uncircumcised, married and unmarried, and he exhorts them all to bear their condition with an equal mind, and for no condition to revolt from their Christian profession they had entered upon. 
Let every man stand in his vocation. Inconstancy is disallowed.  For as he saith in Timothy godliness is great gain, if a man be content with what he hath. Yet there are some who when they repent of their condition, and are weary of their present state, they desire to change it, and to take up one that is more convenient, and if they cannot obtain this as they desire, there is no cause for them to torment themselves, or pine away with sorrow, but they must endure all willingly and quietly, 
God moderates all things.  and must not murmur or resist against God who is the moderator of all things, who by his singular providence governs this world, and disposeth of humane affairs fairs in the best way, not only, as Cicero saith, for all in general, but for each man in particular. Which also the Prophet David repeats in many places, but especially when he saith, Who fashioneth the hearts of all men, 
Psalm 31.  and understands all their works. Wherefore every man ought to be persuaded, that God is the moderator of all things, and that there is nothing done, but according to his will and pleasure, and direction; and that he observes every man what he is, what he doth, what he effects, and with what mind, and affections; and whether he is piously and religiously addicted to his service, also what is expedient and good for every one. Wherefore if at any time all things do not answer our expectations and desires, and we fail of what we would have, yet let every man continue in that state God hath appointed for him, until the favour and bounty of our heavenly father shall otherwise determine of his state. 
4 ●eg. 20. Isaiah 38. Josuah 10.  For he, as it seemeth good unto him, changeth the order and courses of humane affairs. He raiseth the poor from the dunghill, and sets them in honour and digni●y. He casts down the proud and arrogant, 
Psalm 110.  and drives them from the places of prosperity. 
Psalm 112.  He makes the barren woman fruitful, and to be a joyful mother of children. Wherefore let every man endure his lot, with hopes and confidence to obtain a better, and let him rely wholly on God, and rest in him, who takes the chief care of humane affairs; To which belongs that of Isaiah, chap. 30. Thus saith the Lord God, the holy one of Israel, your strength shall be in silence and in hope, 
The place of Isaiah explained.  swijcht end verwacht, be silent and wait. In which words he drives away distrust from turbulent and unquiet spirits, and he exhorts them that they would quietly and securely wait for help and secure from God; for they shall in time obtain their desire, so they do not distrust his promises; for though sometimes God sends help after a long time, yet he never fails those who carefully wait on him with a sure hope and confidence. 
Serm. 1. Sat. 1.  Horace, a curious observer of humane matters, when he saw men to be so tossed and inconstant in that way and course of life they had begun, and that their minds were totally unsettled and uncertain, so that every man disdained his own lot, and desired to change with some other man, as the Merchant, Soldier, Husbandman, Lawyer, he makes this enquiry.  

L. 1. Serm. Sat. 1.  How is't Maecenas that there is no mar,  
Content with his own lot, nor reason can,  
Prevail with, nor shall ever we persuade  
Men to be constant, or hold to one Trade.  
And this he prosecutes afterwards in an elegant Proverb, borrowing a metaphor from the herds.  

L 1. Epist. 14.  The dull Ox would wear trappings, and the Horse  
Had rather go to plough.  
Wherein he observes that it is an imbred condition in men to repent of their own lot, and to wish to change with others and to esteem things they know not better than what they do know. In another place he gives the reason of this Inconstancy and levity that the mind floats with, 
We repent for what we are.  by a contestation arising from the delights of the City and the Country. For one man commends the City affairs, and the noise and frequency of people, the other prefers solitariness, and country delights, and the pleasures of woods and fields. For thus they argue one with the other.  

Epist. 14.  I say who lives it'h Country liveth best,  
Thou sayest the City life is far more blest.  
He that loves other men's chance, hates his own,  
Fools that we are, we love what is not known,  
And discommend unjustly what we have,  
The mind's in fault that never leaves to crave.  

The mind is un-constant. A simile from the Waves of the Sea.  In my opinion the Poet doth rightly accuse the mind and casts all the fault upon the rashness and inconstancy thereof. For since the mind of man is led by affection, and not by reason, and is tossed as a Ship with the Waves and raging of the Sea; it is every moment carried divers ways, and conceives divers opinions. And hence it is, that what course of life soever a man first enters upon, he doth not always persevere in it; but he continually thinks upon some other way, wherein he supposeth there may be more commodity: whereas the change of our state or condition doth not change our affections, or take off our cares, which are not in the things themselves, but in our minds. For whether it be that a man change a solitary life for to be conversant amongst many people, or poverty be changed into plenty of all things, the mind will be never the more quiet, because it doth not shake off those troublesome motions that are not obedient to reason. The like happens to such men, (as Plutarch and Saint Basil testify) as it doth to those that sail into the Ocean, and the wide Sea, 
Of the tranquillity of mind of a solitary life. A simile from such as are tossed at Sea.  who desire to come to a commodious haven they are bound for; for they are no less troubled with vomiting, giddiness, and nauseating in a great Ship than they are in a small, for neither in the one nor the other will their desire to vomit leave them; because the superfluity of choler and phlegm in their stomaches goes along with them in both veslels. So in changing the course of life, no man attains tranquillity, unless he do wholly shake off his affections, and manage all his actions by reason. Whence Seneca speaks pat to the purpose. 
Ad Lucil. Epist. 1.  I think it the first argument of a settled mind that it can consist and stay with itself. Wherefore (saith he) I rejoice O lucilius that thou dost not rove nor wander. For he that is every where is not where. Wherefore it helps nothing to pass over-Seas, and to go from Cities to Cities, and to take up sometime this, sometime that, course of life. If thou wilt avoid these things that press thee, be not elsewhere, but be another man, that is, compose your own mind, and shake off vicious affections by reason and counsel, and moderating of all your actions by prudence. For, as he saith,  To pass the Seas changes the place, not mind. 

What will settle a man's mind  But against boisterous desires that distract the mind divers ways, so that upon every light occasion it forsakes its purpose resolved on, we must fight with God's word and heavenly doctrine to assist us. For this will make a wand'ring and unsettled mind constant, and to be content with that condition God hath placed it in; so that it will neither leave it nor disdain it, or be too ambitious, and greedily gaping after another.   

CHAP. XXXVI.  
We must avoid the company and familiarity of wicked men.  
Eat the company of wicked men as the Plague. 
L. 3. de Ira.  For as Seneca saith, we take manners from conversation, and as contagions lay hold of the body: so vices pass into our souls by words and pollute our minds. So that a wholesome Air is not more profitable for our health than for unsettled minds to keep the company of good men. 
Let every one converse with those that are good.  We see this in cruel and savage beasts, which grow tame by the company and society of mankind. It is also the condition of honesty to make those that are used to it virtuous and well-mannered: so wickedness and ungodliness have this property to deprave and pollute those that deal with it and respect it. Wherefore Saint Paul saith, lest any man be drawn away from the truth, 
1 Cor. 15.  and hope of Salvation, from confidence of obtaining immortality, and from the integrity of his mind; he carefully admonisheth those that are pious, that they should not conceive any such opinion, as to persuade themselves there remains nothing of man after death, but that the whole man perisheth as brute beasts do. 
Wicked men to be avoided.  Which ungodly men who fear not God do diligently strive to persuade impudent and ignorant men, and by their pernicious doctrines they draw away doubtful and uncertain minds from the saving truth, that is no ways doubtful or ambiguous. Wherefore the Apostle by all means draws off Christians from conversing with them, who carefully seduce into error such as are not crafty enough for them; for so he illustrates his exhortation by a Trimeter of Menander.  Ill speeches do good manners soon corrupt.  

CHAP. XXXVII.  
We must bridle our Tongues not only from obscene words, but also from idle speeches.  
BUt since we find that Christ hath blamed idle words, 
Math. 12. What are idle words.  and such as are unfruitful, superfluous, frivolous, and which are spoken to no profit of him that speaks or hears them, so that a man shall give an account for them in the day of Judgement: how much, as Saint Paul saith, 
Ephes. 5.  ought we to detest obscene words and scurrilous speeches, filthy mirth, and unlawful delights, unseemly festivity, which wonderfully defile the soundness of manners? also biting jeers, and nipping language, 
Scurrilous words must be avoided.  which leave a sharp remembrance of them in our minds, and leave their sting behind, as Wasps do when they fly away, ministering fuel for quarrels and contentions, that sometimes a matter being canvassed, and cast with scoffing from one upon another, and so back again in figurative speeches, hath at last come to bloody battles, and by the Instigation of some, hath raised implacable and bitter hates and quarrels, which being conceived inwardly and having taken fast hold on the heart, grow then most fresh when they seem to be forgotten, and quite obliterated. 
Biting jeers to be avoided. Gal. 5.  This rage of ill speaking and railing displeaseth Paul the Apostle exceedingly, and he carefully warns the Galathians, that they should abstain from those vicious and foul affections, and that they should not suffer bitter words, and biting speeches to prevail amongst them, nor any reproaches or desire of defaming others, lest whilst one bites and hurts another by reproaches, they should like beasts be one devoured of another. 
1 Cor. 1.  He doth the same thing amongst the Corinthians whom he lovingly invites to concord and mutual love in the name of our Lord Jesus Christ; 
contentions to be avoided.  and he exhorts them that they should not disagree amongst themselves, hating and quarrelling one with another, but to be of one mind and one heart. 
John 15.  The Apostle borrowed this example from Christ, who by many ways persuades his Disciples to mutual love and charity, which is the bond of perfection, and the fulfilling of the whole Law. For there needs no Laws to spur us on, where our good will is in readiness, 
Colos. 3. Ephes. 4.  and we have a fervent longing and charitable mind toward our neighbour. But because from incontinency of the tongue sad Tragedies and grievous tumults use to arise, especially when one vomits up against another, the venom of his malice: 
Colos. 4.  the Apostle Paul doth give wholesome counsel to the Colossians, and shows by the way what moderation must be used in our words. 
We must bridle our tongues.  Let your speech be always with grace, seasoned with Salt, that you may know how you ought to answer everyman. That is, let not your speech be very much in rejoicing or sporting, lest it fall into lasciviousness; nor yet severe, sharp, or bitter, lest it displease those that shall hear you, and so drive them away, or alienate their minds. Let all your speech be courteous and seasoned with prudence. Wherefore in Bishops and Ministers of the Church, 
Saint Paul's wholesome exhortation. 1 Tim. 3. Tit. 1. Saint Paul observed a Decorum in all things.  he requires gentleness and lenity, and will not that they shall reprehend others with brawling words, or to handle them too ruggedly. Since therefore Saint Paul in allactions of life, in words and deeds, requires and measures all things by the rule of honesty and decency, and that intemperance in our words, besides backbiting and evil speaking, besides reproaches and contumelies, may infect pure minds with obscene and filthy words, he takes care to root up these vices, also out of men's minds.  
So when he frames the Tongues of the Ephesians, and composeth their minds. 
Ephes. 4.  Let, saith he, no filthy communication proceed our of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers; that is, that it may instruct the Auditors, and bring some fruit and profit unto them. 
One vi●e springs from another.  And because all vices are joined together, and one grows out from another, that no mischief may remain in men's minds. Let (saith he) all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you with all malice; and be ye kind one to another, tenderhearted, forgiving one another, 
Ill will must not be kept, or maintained. Rom. 11.  even as God for Christ his sake hath forgiven you. Also he presseth the same duty at large unto the Romans, and commands them. Let love be without dissimulation, abhor that which is evil, be kindly affectioned one toward another, with brotherly love, in honour preferring one another, that is, succouring and assisting one the other, and that one should overcome the other in duty. To apply themselves to the time, 
2 Cor. 8. Heb. 12.  that they strengthen themselves in hope, and speak well of them that persecute them, and should not curse or wish any ill unto them. That they be of the same mind one toward another, not thinking proudly of themselves, not rewarding evil for evil, that they should not give place to wrath, not revenge themselves. 
Deut. 32.  That they may so overcome their enemies with duties of piety, that they may inflame him to love them again. 
Prov. 24.  For this is to burn the adversary, and to heap up coals of fire upon his head. Wherefore amongst other things which he mentions at large, he thinks it fitting that every man should show all offices of humanity to other men, & should be ready to do good to all. For affability and pleasing speech, doth much reconcile man to man, 
L. 1. offic.  as Cicero testifies; and obsequiousness, and study to deserve well of others, procures a man a stable and continued friendship, 
Christian's should strive one with another in duties of humanity.  which being it maintained mutual good will amongst the Heathens, it ought to be more ardent in those who are united in the Covenant of Christ.   

CHAP. XXXVIII.  
Hypocrisy and dissimulation in words, and any action of a man's life is odious and detestable.  
LEarn always to speak the truth; for, to lie, or speak perplexedly, intricately confusedly, doubtfully, and to deceive, is servile and unworthy of a freeman. 
Phil. 4. Saint Paul's wholesome exhortation.  Wherefore the Apostle Paul doth greatly and severely admonish the Philippians, thus; Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; that is, whatsoever things are fit to maintain love and friendship; whatsoever are of good report, that is, get a man a good name, and to be well esteemed, if there be any virtue, if there be any praise, think on these things; that is, if there be any thing in virtue that is praiseworthy, lay it to your heart, and continually remember and think upon it, set such things always before your eyes, fasten them deeply in your minds, and strive with all the force you have to attain thereto, and to express the same in your lives and manners, and the God of peace shall be with you. For, as the same Apostle speaks, 
Rom. 8.  All shall turn to the best for them who love God; that is, they shall have a good end.   

CHAP. XXXIX.  
Philautia, that is, a blind love of a man's self, must be laid aside, and an empty persuasion of knowledge.  

The opinion of Learning must be abolished ou● of our minds.  SInce too sudden an opinion of learning doth not a little hurt to our studies, and hinders us in the progress of them; care must be had that nor in humane learning or any Art which thou purposest to attain unto, thou conceive such an opinion in thy mind, that thou shouldest think that thou hast already obtained it, when as thou art far from it, and many things are yet unknown to thee and not examined and proved. Now there are many who are such lovers of themselves, who flatter and applaud themselves for their learning, and think that they want nothing to be perfect in knowledge and piety, and that they are come to the end of the race, when as they have scarce come half way. Hence it is that many famous wits, designed for highest matters, never come to the top. Which Fabius finding to be true, 
L. 1. c. 2.  he chief required this of such as profess themselves to be so; that they should either be so indeed, or not think themselves to be so. 
Unskillsfull Schoolmasters.  For there is nothing worse than those men, who being got but a little beyond the first Elements of Learning, take up a false persuasion of knowledge.   

CHAP. XL.  
We must make a choice and difference of our friends, and familiar companions.  

We must choose our friends.  DO not rashly make choice of all to be thy familiar friends, without choosing or making any difference, but choose those who are of a tried virtue, and known honesty and integrity of life. The Proverb warns us of it, That we do not give the right hand to every man. 
A Proverb taken from dancing.  Which the Dutch render thus, Siet wie ghy bijden hand neempt, See whom you take by the hand, the similitude being taken from dancing, and leaping together. For young men when they go to dance will not take every one by the hand, but they use to consider amongst maids who are rustics, and who of a gentile blood; which also is chief to be observed in the society of our lives, and in contracting of friendship. For some that are unskilful in humane affairs, and cannot discern false friends from true, admit all men even those they never had trial of, into their most secret famililiarity, which afterwards they find to be false impostors, and deceivers. Wherefore as you ought to show yourself faithful to all; 
We must not trust every body  so you must rashly trust none, unless as the Proverb goes, you have eaten a Bushel of Salt with him, that is, you have known him long, and had great conversation with him, and whose manners and conditions are well tried, and understood by thee. To which may be applied that of the Wise Hebrew, Commit not thy secrets to a stranger, 
Eccius. 2.  for you know not what he may bring forth, that is, what monstrous mind he hath in him. Discover not thy intents to every man, lest he return thee evil for good, 
Friendship should be immortal.  and shall afterwards reproach thee. But the levity and inconstancy of men is the cause, that the covenants of friendship cannot be perpetual; and many for this reason are persuaded that friends must be so conversed with, as if sometime they might become our enemies: also we must so exercise quarrels and hatreds toward our enemies, as if in time all enmity being laid aside, they might be made our friends. 
L. 12.  So Martial deters men from too much familiarity with any.  
If thou wouldst avoid great care,  
And griefs of mind that biting are,  
Be not too much a friend with any,  
Thy joys and griefs won't be so many.  

Let enmity be mortal.  Yet their opinion is not contrary to reason or to man's nature, who think that quarrels and enmities ought to be mortal; but friendship which consists in a faithful consent of mind and will aught to be immortal. For they cannor avoid the crime of levity and inconstancy, who rashly suffer the bands of friendship to be dissolved. Wherefore Cicero is of opinion that such friendships as are not to our minds, aught by degrees to be unloosed, and not to be cut asunder violently.   

CHAP. XLI.  
Do not rashly become surety for any man.  
DO not inconsiderately and suddenly become surety for any man. For there is danger in suretyship: 
It is dangerous to be a surety.  he that puts himself in trust for another, exposeth himself to hazard. For if the other sail, the surety must stand good, and he must pay what he promised for the other. 
Prov. 6. Solomon forbids suretyship.  Wherefore Solomon deters his Son from being easily entreated to be any man's surety. My Son, if thou hast promised for thy friend, thou hast stricken hands with a stranger, thou art ensnared and taken in the words of thy lips, and art held by thy own speeches; wherefore make haste to be delivered from the hand of thy neighbour. Yet that must not be observed too rigidly, since in most urgent causes we must pleasure our friends, and such as we are bound to by the law of nature, and them we must gratify, and sometimes expose our goods and credit, and our lives also to defend them; yet so that no man forsake what is right for their sake, nor do any thing contrary to honesty, even as the Proverb admonisheth. We must observe our friend, 
How far we must observe our friend.  but that is only as far as to the Altar, that is, we must not pass the laws of Religion, for it is no● lawful to observe our friend to the damage of our own Conscience, or wrong done to Religion.   

CHAP. XLII.  
Flatterers, which the Dutch commonly call Pluymstrijckers, must be avoided.  

A flatterer is dangerous.  SInce the Art of cogging and flattering, or rather craftiness which consists in an artificial enticing by words, may easily catch a simple man: I give thee warning that thou let not thy Ears be open to flatterers, and not to suffer thyself to be deluded by their enchanting and fair speeches. By these marks shall you discern between a true and faithful friend, 
The difference betwixt a friend and a flatterer. Prov. 17.  and a wicked and counterfeit dissembler. For he freely and gravely will tell a man of his duty, to whom he wisheth well, which Solomon placeth in the chiefest seat of friendship: but this will cunningly flatter and daub you over with gallant words, approves all you do, and applauds you in your errors, and fits all things for your Ears, so that his words are not only agreeing to your will, but he observes even your looks, and countenance, Gnatho in Terence doth accurately describe men of this condition, 
Esaiah 30. Eunuch Act. 2. Scen. 2.  and by these Verses he shows the manner how they use to endear men unto them.  

The Condition of a Parasite.  There is a sort of men that fain the chief would be,  
And yet they are not so, they shall not laugh at me,  
But I do please them still, and wonder at their wit,  
What they affirm I praise, and if they deny it,  
I praise that also, I say and unsay again,  
What ere they say, or unsay; now the greatest gain,  
Is flattering which I use, all other arts are vain.  
Wherefore since flattery is detestable to all men, though thy estate be very mean; never become a flatterer or Parasite to any man; It is true that to tickle the Ears procures the favour of some men, 
The friendship of flatterers is unfaithful.  but it is unconstant and will not last. Sometimes men get great gain by it, but it is base and infamous, and when the craft is detected, it proves hurtful to the Author of it, so that no ingenious man who is free bred would endure this character to be fastened upon him. Next of kin to flatterers are deceivers, and crafty beguilers, 
The Art of deceiving.  who are as subtle as Foxes to circumvent and deceive simple men by many cunning wiles and deluding ways, and they like to Hyenaes', 
Civility that is deceitful.  and Crocodiles, lie in wait to entrap men's estates, and wives also: these are at first sight and appearance very fair in words and deeds, but afterwards they will do a man hurt and work his destruction. These are very cunning and crafty, but wonderful officious, and ready at every beck, who for that end and purpose insinuate themselves into men's familiarity and acquaintance, that they may cheat and defraud them of something. For so soon as they can catch any opportunity to defraud you of any thing, they have both their eyes and hands ready for it. Wherefore a man must not easily and lightly trust to any man, unless he hath first well known him by his Just actions and Integrity of life.   

CHAP. XLIII.  
Some commodious Precepts to teach a Man how to live well and happily.  

In what things consists happiness of life.  SInce there are many rules laid down by learned men how a Man may live well and happily, amongst the rest Martial hath writ some Verses wherein he comprehends things that agree with honesty, and points at, as it were with his finger, the way whereby a Man may lead a commodious life, and enjoy the health of his body, and tranquillity of mind also. He prosecutes the matter thus;  
These are the things that made a happy life, 
L. ●0.   
Goods by Inheritance, not got by strife.  
Ground that is fruitful, and a constant fire,  
No suits, few visits, and a set desire.  
Free born, a body from diseases free,  
Friends that are equal, prudent honesty.  
An easy diet, a Table where is no Art,  
The night not drunk, but free from cares of heart.  
A bed not sad, but chaste, a fixed mind,  
Content with what thou art in every kind.  
Neither to fear, nor yet desire death.  
If thou canst not wholly obtain all these commodities of life according to thy will and desire: 
The providence of God moderates all things. Psalm 30.  thou must not torment and vex thyself, but thou must refer all things to God's providence and will, which is the moderator of all humane affairs, for so David did in all things that befell him, whether they were prosperous or unfortunate, for he submitted all to the power of God, not regarding chance or fortune. 
The Godly acknowledge no fortune.  So when he ascribes to God the whole course of his life, he saith. My time is in thy hands; that is, all our affairs run according to thy will and pleasure.   

CHAP. XLIV.  
Of Exercise wherewith the forces wearied are restored, both of the Mind and of the Body.  
SInce the Nature of man cannot subsist unless it take some time of refreshment, and be released from labour for a while. We must indulge some relaxation to ourselves, lest the forces of our bodies and souls grow feeble, and be overcome with immoderate business. For as pleasing and seasonable sleep restores and refreshes the weary limbs after labour; 
To rest from labour is good.  so also remission or intention repairs and raiseth up the tired mind and spirits that are exhausted with constant studies and lucubrations. 
The delight of Husbandry.  The Ancients when they had their Vacation from business of the Commonwealth, and Courts of Law, took their pleasure in the Country, and reaped as much profit in husbandry as they took delight in it. For besides the Woods and green fields that were most pleasant to look upon, and besides places set with Trees, and adorned with Osiers, besides the commodities of their Farms, and country houses, and sweet retreats, they reaped a most lawful and plentiful profit from their well-tilled land, and large harvest, and yearly revenues. For profit joined with honesty and Justice can be discommended by no man. For, as Cicero saith, of all things that men get profit by, there is nothing better than husbandry, 
L. 1. Off●●.  or more profitable, or more becoming a freeborn man. So Hesiod thought that nothing was so magnificent and becoming Kings, than to till the ground, and to be employed in Country affairs of Husbandry.  

A Husbandman is never idle.  Wherefore the old Romans hating the City: went into the country, as if they came out of captivity. For here you shall find many things to offer themselves, that you may take pleasure in by course; for sometimes it is time to prune and lop Trees; then the pleasant spring invites us to inoculate and to graft Trees: again, 
Horat. in odd.  it is time to dress Vines, and when the Vine branches are sprung up, to plant the high growing popular Trees.  
Sometimes to catch wild beasts in snares, and then  
Birds with lime twigs, 
Virg. 1. Georg.  and after that again,  
To compass round Woods with Dogs, and by turn,  
To entrap Birds, and bushes for to burn.  

Many kinds of exercise.  Hunting and Hawking is healthful for young people, and such as are of ripe age, and is a fit exercise for them, and is not to be discommended so a man be not over-addicted to it, and do not spend all his time in following and destroying wild beasts, neglecting serious matters, and his household affairs. But it wonderfully refresheth a man's mind, to delight himself in geographical Tables, and within the compass of his study to travel over the long and large bounds of the world, and to measure with his eyes and compass those places that are far distant from us, rather than to spend his estate to go from home thither, and to wander into foreign parts. I reckon amongst cosmographical Charts and Maps, 
Pictures feed and refresh the sight.  pictures that are artificially drawn, and well painted with fit colours, or such as are naked without any painting at all, which do not affect our eyes with an empty speculation, especially if we be free from superstition, but they afford us some documents for virtue and god linesse, such are those that comprise the sacred Histories. Whence the Ancients rightly called Picture mute, or silent Poetry, and Poetry was called living and speaking, and not dumb picture. 
Music delights the mind.  But pleasure in Music is commendable and very delightsome, which exceedingly refresheth and checreth a drooping mind. For this by a consent of voices and instruments sounding tunably, doth not only delight our ears with variety of sounds but doth raise our spirits vital and animal with a noise that is spread every where through the arteries, discussing all clouds and sadness from our minds, and making them to be lively and ready for employment. 
Fa. l. 1. c. 7.  Hence it was that Pythagoras was wont when he awakened to awaken his mind with a musical instrument, that he might be the better roused to undergo his functions, and daily business: and again, at night going to bed he would ease his mind by playing on his Harp or Lute, that his affections might be the more calm. 
Cicero 1. Tus. cull.  So Epaminondas, a Prince of Greece, is reported to have sung well to the Harp; and all Greece, as Cicero testifies, supposed that all learning co●●sisted in a consent of voices and Instruments, and he that was not skilled in that was held to be unlearned. So in elder times at King's Tables they were wont to sing the actions of the great men of the World, 
The Ancients were studious in Music.  playing upon a Harp unto it. So Virgil writes.  
Long haired Io pass on guilded Lute doth play,  
Which Art great Atlas taught him, 
L. 1. Aemid.  as most men do say.  
One sings the wand'ring Moon, or labours of the Sun,  
Another beasts and men, whence storms and fire begun,  
Arcturus, and the weeping clusters, and both wains,  
And why the Winter Sun so soon the Ocean gains,  
Or what makes longer days, and shorter nights remain.  
Besides other arguments, 
The Hebrews rejected not Musical recreations. 1 Kings 16. David honoured God with Musical Instruments.  the History of the Prophet David shows that the Hebrew people wanted not the use of this delight, and it was adorned and much esteemed of by great men amongst them. For King David was wont to sing his sacred hymns to the Harp, and to pacify the furious and discontented mind of Saul that was hurried and vexed with an ill spirit, and melancholy, by playing sweetly on this Instrument, and so he brought him to be of a better mind. 
4 Kings 3. Elishah is affected with Music.  Also the Prophet Elisha being exasperated with the importunate interruption of the Kings, taking an Instrument, by harmony and musical tunes, he composed his mind, and when he had settled his affections, and removed all passions from himself, being inspired with God's spirit, he began to Prophesy, and to foreshow to the three Kings what should be the issue of that business. And the sacred word of God shows in many places that Musicians were wont to be employed at Feasts. 
Ecclus 32.  So the Wise man taking his similitude from Jewels adorned with Gold; As, faith he, a Carbuncle adorns Gold; so doth a consort of Music at a Banquet, where men drink wine with moderation. And, as the same Author saith, 
Similitudes from Musical noises, and Jewels.  the Emerald which hath a transparent and full green colour, called commonly Amarant, beautifies the Gold: so doth the harmony of Musicians at a pleasant Banquet. But that no man should be given too much to these kind of delights, and busy himself therein beyond measure, he shows by the way what we should prefer before it; 
Eccl. 40.  Wine and Music cheer the mind and heart, but the study of Wisdom is better than them both. Indeed Esaias reprehends drunkards with Wine, 
Esaias reprove● Drunkards.  and such as are constantly given to feast, and delight themselves with the sweet sounds of musical Instruments; but it is because therein they considered not God, nor referred unto him any of those things they so plentifolly enjoyed, from whose bounty all things proceed. 
Chap. 5.  For thus he threatens them, Woe to you that rise early to follow after drunkenness, and drink until the evening that you may be inflamed with Wine; The Lute and Harp, and Timbrel and Pipe, are in your feasts; but you consider not the work of the Lord, nor regard the operation of his hands. That is, you have not your eyes and minds lifted up unto God, from whose bounty & munificence all these things come. 
Amos 6.  The Prophet Amos handleth the same argument, and he doth reprehend all lascivious and drunken men with such like threats. 
Amos complains of drunkards.  woe to them that are rich in Zion, who walk stately, who lie on beds of Ivory, and stretch themselves upon their couches, that chant to the sound of the Viol, and invent to themselves Instruments of Music, who drink wine in bowls, and anoint themselves with the chief ointments, yet none of them are grieved for the calamity of the poor, nor do they lament their misery, there is no regard or respect had to the needy, and no thanks is returned unto God for his so great benefits. Wherefore musical delights, and at that time to use Wine and meats moderately, whereby our drooping and feeble spirits are revived and raised up, whereby melancholic fumes are dissipated, hath no harm in it, nor can deservedly be complained of by any perverse crabbed man, unless by the abuse of these things and constant use, men fall into a deep forgetfulness of God and sacred things, and of their own salvation. Amongst the more easy exercises and such as are less troublesome and laborious, 
Less violent exercise.  are included riding on horseback, or sailing in Botes or Ships, or else walking in the fields and open Air, or in pleasant Gardens, or under Vines that make long Arbours, 
The pleasure of Gardens refresheth our minds.  so that to walk under these roofs and vaulted places full of green leaves, is no less wholesome than it is delightsome. And if we chance to be tired and weary with walking, there want not in well-ordered Gardens shady bowers and places of refreshment, where we may cool ourselves, and keep off the heat. But when we would stand in the open Sun, and expose ourselves to the free Air, 
In Summer we must go into cool close places and iz. Winter it is good to be in the Sun.  we may do that in the wide fields, or upon some eminent and high place. But as amongst moderate and wholesome exercises for students and magistrates, it is very convenient to read aloud with a clear voice, and to speak out orations frequently: so for strong and lusty people, wrestling is good, and to shoot, or play at Tennis, which Galen approves in a book set forth to that purpose, and to play at cudgels or fight on Horseback, whereby the natural heat is augmented, and the body grows strong, the blood running through all the parts, and hence it is that such as use exercise have a good colour, and their skin is very handsome and red. Yet let those that use these sports remember thus much, that they must do all with moderation, least violent and winding motions should cause luxations of their limbs; that is, lest any part should be dislocated, or removed out of his place, by their toilsome stirring and turning of their bodies. And as our minds are not presently to be wearied with studying so soon as we have eaten our meat, that the stomach may more commodiously be employed about concoction; that the natural heat may not be dispersed and scattered: So when men have eaten freely they must not fall to overhard labour, for violent and uncomposed motions hinder concoction, 
Violent moving hurts concoction.  and all immoderate agitations of the body, carry the raw and undigested meats into the Veins, and these become the seminaries of diseases, obstructions and putrefaction proceeding from thence. 
Cockal what it is.  The Ancients used to play at Cockall, or casting of huckle bones, which is done with smooth sheep's bones, the Dutch call them Pickelen, wherewith our young maids that are not yet ripe use to play for a husband; and young married folks, despise these so soon as they are married. But young men use to contend one with another with a kind of bone taken forth of Ox feet. The Dutch call them Coten, 
Cockall. children's plays are many.  and they play with these at a set time of the year, as they do also with Nuts and Rattles, which childish sports are contemned and rejected by them when they are something elder, so that once past fifteen years old, they hold it not seemly and not generous to be employed in toys, for as Horace saith, after a childish manner. 
L. Serm. 1. l. 3.   
They build them houses, and put Mice to Carts,  
Play at even and odd, and use such Arts,  
To ride on sticks; but if one with a beard,  
Delights in't, he is mad, and to be feared.  
Moreover Cockals, 
Dice are different from huckle-bones.  which the Dutch call Teelings are different from Dice, for they are square, with four sides, and Dice have six, the use whereof is so frequent in Europe that many men ofttimes by the use of these waist all their patrimonies, and when they have spent all, they are thus brought to beggary: whereas Cockals are used by maids amongst us, and do no ways waste any one's estate. For either they pass away the time with them, or if they have time to be idle, they play for some small matter, as for Chestnuts, filberts, Pins, Buttons, and some such juncats. 
Whipping of a Top.  But young youth do merrily exercise themselves in whipping the top, and to make it run swiftly about, that it cannot be seen, and will deceive the sight, and that in Winter, to catch themselves a heat. 
Sat. 3.  Persius saith that this kind of exercise was usual amongst the Ancients, and he and others were exceedingly delighted in it.  
For that by right was most desired thing,  
To know what ere the right size point might bring.  
And what the worst cast of the Dice might not,  
Not to be cheated by the small mouthed pot,  
Who had most Art to whip the top about.  
Virgil also makes mention of this childish instrument, and he compares in most elegant Verses, 
The pot was of earth as ours is, in which stairs use to breed, in Low-Dutch Spre●●.  the mind of Lavinia that was agitated by the Furies for the love of Tur●us to a whirlgigg, and that it was turned round like to a top, (for so it is called in Dutch) that is driven about with whips and scourges. He prosecutes the matter thus, 
Virg. L. 7. Aeneid. The elegant destription of Virgil.   
Then she unhappy by huge monsters chased,  
Runs madding through the great City in haste,  
Like to a Top that's whipped by wanton boys,  
In open Court amongst their childish toys.  
Which they admire when it turneth round,  
So she through Cities ran, 'mongst people sound.  
Children are commonly wont to be busied in these sports, but when boys grow to be young men they desire some more decent employments. In all exercise whereby the body or mind may receive some benefit, we must still have a care of decency and honesty. So Sallust commends Jugurtha's towardness, 
Jugurtha's towardness.  when it was not depraved with ambition and desire of a kingdom; For he so soon as he was grown up, 
Exercise of youth.  being strong and well favoured, but most of all abounding in wit, he did not give himself over to luxury and idleness to be corrupted: but as the manner is of that nation, to ride, shoot, run with his equals, and when he won the honour from them all, yet he was beloved by all, and would do very much, and speak little in his own commendation. Avoid Dice and Cards, 
In●●●ous plays.  and such other delights of idle people, as things most hurtful and infamous. For in these sport's Art and skill prevails not, but fraud, and cogging, and cheating; reason, counsel, and Wisdom, can do nothing, but chance, fortune, and accident. Dice or hazard comprehends all plays subject to chance, 
What a Die is.  or fortune, as Dice cast out of the hand, or out of a Box, Tables, also every way of casting Dice, so that it is not allowed in the smallest matters, and children's games, if it be often used or deceitfully, or contentiously. So Martial speaks wittily.  
Childish pastimes seem to be harmless things,  
Yet often such delight great mischief brings.  
Wherefore since in these sports commonly they do all with craving, defrauding and wicked intention, so much moderation must be used, as to seek for recreation therein rather than gain. For those that are ignorant are often cozened of their money by cunning Gamesters. 
Gain must not be by fraud.  And though in such sports some hopes of gain tickleth the minds of men, and he that wins is taken with the reward: yet we ought to do nothing with too earnest a desire of gain and advantage. Exercise and sport is appointed and allowed not for hopes of gain, but for recreation and for our health sake, and that the min● being tired may be refreshed, and obtain new forces to fall upon businessse as before.  

The condition of Dice-players.  Such as the nature and condition of Gamesters and Dicers, that when men have once taken a delight therein, they can hardly leave it. For men of the same Trade always soliciting them, they are drawn to those lossefull games continually, which vice is also imbred to Whoremongers. Therefore fore Ovid gives good counsel.  
Scorn gain, mad desire doth vex man's mind,  
And Dice will make men thereto still inclined.  
In my opinion a desire and industry to get gain can be denied to no man, to maintain his family thereby: yet we must follow such gain as is profitable and honest, and that wrongs no other man. It is a good saying of Plautus, Every man ought to be diligent to get gain, rather than crafty. 
Ill gotten goods soon come to nothing.  For things got by sinister and wicked means, besides that they get a man an ill name, are seldom lasting, but soon vanish away, as riches that come by fraud, flattery, informing, cavilling, usury, Dice, Cards, and such like. Wherefore use all means to persuade such as are your fellow students to abstain from wicked actions, and to draw them to honest, honourable, and virtuous designs. For this office of humanity not only deserves commendation amongst Cordial men, but it is wellpleasing unto God, as the Lord testifies in Jeremiah. 
Chap. 25.  He that separates the precious from the vile, shall be as my mouth. Whereby he intimates that he hath done some notable business, and to come next unto God, and to deserve divine honour, who hath drawn himself or his neighbour (for there is nothing more dear, 
Jeremiah's place opened.  or of greater price with God than man) from base things, from a polluted and sordid life, and from the ways of error, and becomes the Author and means to bring a man to lead an honest life, and to be blameless in his behaviour. To which may be referred that of the Apostle James: Brethren, 
Chap. 5.  if any amongst you err from the truth, and one converts him, let him know that he who turns a sinner from his ill ways, shall save a Soul from death, and shall cover a multitude of iniquities.   

CHAP. XLV.  
In all business we must call Reason into Counsel.  
IN every action and business of our lives all things are to be so moderated by reason and counsel, that we may not do to day what we shall repent of to morrow. It is filthy to do any thing so, that when it is done you should be forced to say, 
It is a fault to say I witted not.  I had not thought, you shall more seldom fall upon this rock if you do not your business headlongly and carelessly, but with consideration, maturity and prudence, that all may be laid to the rule of reason. So Sallust, commands rightly. Consult before you begin, 
Nothing is to be done heedlessly.  and when you have taken counsel, do what you do maturely. And Cicero saith, whatever you do, use diligent preparation for it. 
L. 1. offic.  To which appertains that Proverb, Hasten with leisure, and that is done soon enough which is well done.   

CHAP. XLVI.  
Do nothing which you doubt of.  
DO nothing that may breed a scruple in your mind, and may cause you to be doubtful, so that you are uncertain whether it be just or unjust that you go about. 
L. 1. offic.  For Justice, as Cicero saith, is clear enough of itself, and is joined with virtue and honesty: But doubting is next to injustice and other vices. To this agrees that of Saint Paul, Happy is that man who condemneth not himself in that which he alloweth: 
Rom. 14. Doubting makes the m●●● scrupulous. Saint Paul his place explained.  that is, who in going about any business doth not secretly feel his Conscience reclaiming him from it. Which sentence though the Apostle writ it concerning choice of meats, and to avoid offences, as I said before, yet may it fitly be applied to other matters. For in every action, wherein we do any thing without a firm and certain constancy of mind, but with doubting and wavering, we are condemned by our own Consciences. For it is naught and sinful, whatever is against Conscience, and wherein we approve not our minds to God by faith. For when any man doth a thing that is good, and doubts whether it be so or no, he thereby declares that he is ready to do what is naught, if occasion be offered, or he can find opportunity. But true Piety, and solid Wisdom accompanied by faith, and supported by God's spirit doth judge all things knowingly, and will not attempt to do any thing that may have the least appearance of evil, or may pollute the mind or conscience with any sin.   

CHAP. XLVII.  
The rewards of Virtue and Vice.  

Pleasure is momentary.  WHat Cato the elder was wont often to say to his fellow-soldiers, aught to be imprinted in every man's mind. If a man by labour do any good thing, that is joined with honesty; the labour passeth away, but the good deed remains. If a man com●●● any sin with pleasure: the pleasure as a momentary thing is soon g●●, 
Virtue is eternal:  and ●●●es away, but the sin and wickedness is indelibl● and 〈…〉. Hence is the Proverb, Once 〈…〉. 
A Proverb against degenerous persons.  For whoever 〈◊〉 base business hath made havoc of his honesty and reputation, shall hardly get the 〈◊〉 of an honest man, though he be grown rich and wealthy. By su●●●●ke reasons did Plato stir up young men to obtain felicity, 
Plato's exhortation to virtue.  setting before them the Images of virtue, and of ●●tious pleasure. For sudden repentance, and perpetual vexation, disquietness of mind, and continual grief, accompanies the momentary and short delights of the one; but there follows the few labours and travels of the other, a quiet and peaceable mind, a secure Conscience, with solid and eternal joy. 
A sentence of Saint Gregory.  To this we may apply that sentence What delights is momentary, what vexeth us is eternal.   

CHAP. XLVIII.  
We must take the beginnings of all our actions from God.  

We must be●●● our actions from God.  Whatsoever thou hast a purpose to do, and to bring to pass, always take Counsel first from the greatest and best God. So if thou determine to deal upon any thing, or to undertake any public or private employments, desire assistance from God, that he would inspire you with what is best, and most for your good. For it can scarf be said what great felicity in the success of business comes from hence, and how much conducing thereunto it is, to refer all our desires to the will of God. And commonly those that do not begin thus, proceed but unluckily, and with ill event. Hence it is that God threatneth in Esaiah. 
Chap. 30.  woe unto the rebellious children that take counsel but not of me, who cover with a covering, but not of my spirit. By which words he denounceth unto them an unhappy and unprosperous success: because they looked for succour and help elsewhere, and not from God, and took no counsel from him, not asked any answer from him, 
God governs our actions. Prov. 8.  who rules over all, and hath the dominion and Empire of the whole World. For by him (as Solomon saith) Kings Reign, and Princes do justice; By me Princes rule, and Nobles, even all the judges of the Earth. Counsel and Equity, and Prudence and Strength, and Honour and Power are his; he gives them their power and Jurisdiction, to govern and rule their subjects by. 
God is the first cause.  Since therefore all things are brought to pass by the will of God, and he is the prime cause of them all; we must beg with all our might from him, for a happy success on all our business; and that he would be pleased to grant, unto us all things good and necessary to live well and happily by Christ gives us warning of this, when he saith, First seek the Kingdom of God and his Righteousness, 
Math. 6. Luk. 12.  and all other things shall be freely administered unto you of his bounty, and added thereunto. That is the most happy beginning of the day, which is begun from the contemplation of heavenly things, from the Evangelical doctrine, and praising the Majesty of God.   

CHAP. XLIX.  
The morning early is the best time to fit our minds, and to lift them up unto God.  

The morning is fit for prayers.  THere is no part of the day so fit to pray unto God as the morning is, For then the mind is more lively, the darkness of the night being gone, and is more fit to conceive wholesome cogitations. The sacred Scriptures every where testify, that the hol● Prophets were wont to do so. For David being in a straight, saith, My voice shalt thou hear in the morning O Lord; 
Psalm 5. Psalm 61.  In the morning, will I dire●t my prayer unto thee, and will look up; In the morning, shall my prayer come unto thee. 
Chap. 17.  So Esaiah; In the morning, shall the Lord hearken unto me, that I may listen unto him, who giveth me warning. And again; 
Chap. 26.  My Soul desired thee in the night season, with my spirit within I will seek thee early. By which words the Prophet shows, that all his mind and all the faculties of his Soul, 
The place of Esay interpreted.  and spirits both vital and animal were fixed upon God continually, so that no time should pass without the thoughts of him; but all our words, deeds, and thoughts of our heart should be directed unto God,   

CHAP. L.  
When the day is ended we must examine our mind, for an account of the actions we have done that day.  

We must require a reason of our actions and examine our minds.  AT even examine thy mind concerning all thy words and deeds done or spoken that day, so when the day is ended before you settle yourself to sleep, take an account of every day's actions, and ask thy mind for a reason thereof: what evil thou hast amended this day, what vice thou hast opposed? in what thou art grown better? what addition hath been made to piety? and what progress thou hast made in virtue?  
Wherein he failed, 
Virg in vireton.  what's done in time, what not?  
What good there came by such or such a deed,  
What 〈◊〉 let slip? what action was be got,  
Th●●●●●ter ●●d born ●●●●ged? and at need,  
What help be lent, or done what grief might breed.  
It can hardly be spoken, how quiet and peaceable the mind of man will be, 
We must daily hold a purpose of amendment.  and what sweet rest and sleep a man will take, when as with a purpose of amendment, one discusses the clouds of his mind with such thoughts. But because the action of the day, and such things as we see in the daytime, do sometimes hinder our sleep, we must carefully labour to pass the day with honest employments, that nothing fall foul upon the mind that may hinder our rest, and make us sleep unquietly. 
Let the actions of the day be honest.    

CHAP. LI.  
Let no man flatter himself in his faults, or extenuate his evil deeds.  

Faults must not be extenuated.  IF any thing be done foolishly, and contrary to right reason, and honesty, and decency: never think how you may flatter yourself in your errors, or extenuate your faults by excusing them; for excusing of sin breeds confidence of sinning, and gives occasion to commit the same sins again. So when David had observed how much mischief proceeded from this error of this mind, 
Psalm 146. The place of the Prophet David explained.  he said, Incline not my heart O Lord to malicious words, to find out excuses for my sins. In which words he prays that an evil mind or intention may be far from him, which wicked men being troubled heap one wickedness upon another, and they extenuate and lessen their sins, and will suffer no fault to be laid to their charge. By which blindness and darkness of mind it comes to pass, that when the mind is once hardened in sins, and bound with evil desires, it falls daily to worse and worse, and sinks down without any hope of coming forth. To which appertains that of Solomon. The wicked when he is come into the depth of sin, 
Prov. 18.  despiseth counsel, that is, he is persuaded he hath done no harm, and is not much troubled for the wickedness he hath committed, but as the same writer saith, Confusion and reproach follow him. Whereby he shows that he undergoes so great loss of his reputation, and is so branded with infamy, that he shall hardly ever after procure or deserve the name of an honest and upright man.  

A wicked man mind is hardened by wickedness.  After the same manner are they hampered, who, when they have offended, and are fallen into any sin, will not acknowledge and confess it, though the wrack of their conscience extort it from them, but they are silent and hold their peace, and hope that in time all shall be forgotten. 
A simile from the nature of children.  For it falls out with them as with boys who will not leave off when they are forbidden, especially where they hope it may be concealed, and may not come to their Parents Ears. We have examples hereof in Adam and C●●n, and in their posterity, to whom original sin was derived. 
Confession 〈◊〉 away sin.  Wherefore those that desire to have peace of Conscience, and not to be ●o●cured, must not ●●●ive to conceal or deny their sins, but must confess them unto God. For to acknowledge and confess out sins is the means to p●●●ure forgiveness, and washes away all spors and foolnesse from us, 
Silence aggravates our sins. Psalm 31.  but to conceal and deny our faults exasperates the evil, and makes our cause the worse. Which David having proved in himself, said, because I held my peace, my bones consumed through my daily complaining; pain and anguish indeed made me to cry out, and complain, but it made me not confess my faults. But forthwith he intends to open his sins unto God whom he certainly knows to be ready and easy to forgive his sins, when he or any man reputes hearty and hates his sins. Wherefore trusting in God, I said, I will confess unto God against myself my own iniquity, and thou forgavest the wickedness of my sin. 
God is facile to pardon.  For such is the love and good will of God toward men, such is his mercy and easiness to be entreated, that so soon as men purpose to repent he remits their transgressions. Which he makes plain by Esaiah thus. 
Chap. 65.  And it shall be that I will hear them before they call, and whilst they yet speak I will listen unto them. Whereby he shows that his favour and loving kindness is ready, that if a man only purpose to lead a better life, God presently forgives him the wickedness he hath done. So we read in Ezechiel, 
Chap. 18.  at what time soever a sinner shall repent of his wickedness. I will remember his iniquities no more.   

CHAP. LII.  
We must refer unto God all the good ●hat befalls us.  

All the good that befalls a man, he must refer unto God.  IF in this frail and mortal body, and momentary and vanishing life, any thing befalls thee that is royal, splendid, magnificent; If a man have large possessions and revenues, if he have abundance of wealth and rich●●, and he live in honour and renown, dignity, glory; If his mind be endued with the knowledge of many things, and he hath prudence and Wisdom; if his body be in health, and lively, or if any thing more happen unto him; you must acknowledge that you have received all this from God, who is a most merciful and munificent father, from whom cometh every good gift. Saint Paul recals unto this thankfulness the proud person who is swollen with an empty conceit of himself, 
2 Cor. ●.  and he takes away from him all his confidence in these words: what hast thou which thou hast not received? and if thou hast received it, why boastest thou, as though thou hadst not received it? God urgeth the same, 
Chap. 9  and speaks it to every man in jeremiah, Let not the Wiseman glory in his Wisdom, Let not the Strong man glory in his strength, nor the rich man in his riches, but let every man glory in this, that he knoweth me. He that glorieth, saith Saint Paul, 
1 Cor. 1. 1 Cor. 10. All our good comes from God.  let him glory in the Lord, from whom we have abundantly obtained all good things by Jesus Christ, who is made by God unto us, Wisdom, Justice, Sanctification, Salvation, and Redemption. But that no man may applaud or flatter himself, or vaunt himself too insolently, of his external or internal gifts, Saint Paul admonisheth us, that we carry this treasure in earthen vessels, that is, in frail and dying bodies, whereby every man may understand that this must be ascribed to the virtue and power of God, and not to man's strength. For as all the Light, Wisdom, Virtue and Justice that is in a man must be referred to God and to the Father of Lights, from whom all good and perfect gifts descend, as St. james the Apostle testifies: 
Chap. 1.  So all the fault and wickedness that is in man's mind, what blindness and ignorance there is, what corruption and depravedness; must all be ascribed to our pernicious will, and no fault can be imputed unto God. For sin, and the transgression of God's Law, brought upon us all miseries, 
All sin proceeds from our mind. Wisd. 1.  calamities, diseases of body and mind, and lastly, death itself; and this sowed in our minds all readiness to do what is evil.   

CHAP. LIII.  
There must be consideration had in making choice of what course of life we are determined to lead.  

Deliberation in choosing our course of life.  IN choosing the course of life, you mean to lead, and wherein you purpose to rest and continue unto your old age, this first of all must be thought upon to enter upon all things with consideration, and not rashly to addict yourself to any Calling, from whence afterwards if you should repent yourself, you may not lawfully return, and departed from it. For they who in their younger years, enter upon any course of life, before they understand what they do, and to what they are by nature prone unto, and yet bind themselves unto it for ever, they lead an uncomfortable life, and full of trouble, and sorrow, if at any time (as commonly it falls out) they prove to be weary of that condition, or they find themselves not able to undergo the burden of it. Wherefore let no man inconsiderately tie himself in chains; but, before he enters upon any course of life, let him take time to deliberate what Calling he hath most mind unto, and what Trade he liketh best. In which deliberation, as Cicero persuades, 
L. 1. Offic.  every man must consider his own inclination, and so using all care in regulating his life, he may persevere in the purpose he hath undertaken. 
Some err by error not by will.  For many who strive for the best things are deceived, not so much by their will as by the error of the way they light upon, and they wander from the mark that Christ hath set before us, to superstition and a false show of Religion. But from Christ chief must we fetch our helps of salvation, who alone being our Pilot, 
John 10.  we sail in this Sea of the world unto our desired harbour. He is the door that makes an entrance for us to the Father. He is the way, the truth and the life, 
We must seek for salvation from Christ.  from which Satan attempts to turn us, who changing himself into an Angels of light by wicked Teachers, thrusts into men's minds falsehood for truth, doubtful things for certain things, counterfeit things for what is sincere, and for safe things such as are hurtful unto us. 
Adam was deceived by a show of truth.  This was the first imposture of our enemy whereby he set upon Adam, and he cast a mist and darkness upon his mind, and he defrauded him who was simple and overcredulous by a show of truth; and he forbears not to do the same to all his posterity, and by abolishing the sincere worship of God, and saving Religion, to bring in superstition, idolatry, false doctrine, and doubtful and dangerous courses of life, and lastly, to use all devices to draw mankind from the true knowledge of God by extinguishing the light of truth, and putting out the brightness of faith, and so to bring upon the mind an Egyptian and utter darkness.   

CHAP. LIV.  
Of lawful society in Matrimony.  

Definition of Matrimony.  MAtrimony is an undivided and lawful conjunction of Male and Female which was appointed by God, partly to bridle our ●usts, and to shun unlawful and wand'ring copulation, and partly for procreation of children. It is, as (besides Saint Paul) Columella relates from the oeconomy of Zenophon, 
L. 12. c. 1.  a Matrimonial conjunction appointed by nature, that not only the most pleasant but also the most profitable course of life may be entered upon, and that mankind might not in length of time come to ruin. 
Gen, 2.  God would have the male and Female joined together lawfully, and he blessed them, so that by this indissoluble band there might not be a help wanting to mortal man, wherein besides the desire of begetting the like, they might be united in a mutual conjunction of their lives and fortunes.  

use of Marriage.  Wherefore since the harbour of Marriage is most safe, and a fast station for mankind who is by nature prone exceedingly to propagate his like: he shall not provide amiss for his own tranquillity, who shall marry, especially when he or she is come to man's years, and are past their childish condition. Yet they do inconsiderately, and not what is proper for that age, who marry too soon and unseasonably, 
Marriage must not rashly be entered on.  not trying their strength, and examining the force of nature. For there are some young people not yet ripe, who either rashly, or by the instigation of bawds, or by the provocation of their Parents, 
Marriage enfeebles many.  who covet some great dowry, take upon them this yoke, and I have known some of them, who before one year was past, were feeble and weak, and all their vital moisture was exhausted, so that I was forced with medicaments to restore their strength that was wasted and sunk down. Wherefore let not children, or such as are not yet of age, marry to get children, but let every one try his own strength, and know well what his back is able to bear. But whosoever hath a purpose to marry, must chief observe this, 
An honest family to be observed in Marriage.  that he choose one to be his companion of life, that is of an honest stock, not having so great a dowry (though that is not to be rejected) as to have a woman well descended, which is honest, chaste, well-bred, and of good manners. For a woman, as the Comedian saith, if she have good conditions hath portion enough. That of Alcumena, in Plautus, is a witty saying, which all maids and mations should well keep in memory, 
Amph. act. 2.  I do not think that to be my dowry which is called a dowry, but chastity, modesty, and a settled desire to fear the Gods, to love my Parents, to agree with my kindred, to obey my husband, to be bountiful, and to do good to such as are good and honest.  

We must have care of maid's frailty.  Wherefore Parents must labour carefully, that the frail Sex of Females, that is easily overcome, especially when a maid grows to be marriageable and to be ripe, be not disgraced, or suffer any damage in their chastity, but they must instruct their daughters in virtue, and honourable ways, 
Ecci. 7.  and provoke them to lead a sincere life, and to be of unblameable behaviour. There are some wicked Parents who give ill example to their daughter's chastity. 
We must give no cause to maids to fall.  For they corrupt them by their lewd actions at home, and open a gap for them to impudence, drunkenness, and boldness, whereby they grow to a custom by degrees, to lay aside all modesty, and expose their chastity for reward, and are easily won, or will make no great resistance, against any crafty man that lays snares for their Virginity, and they refuse not to be handled kissed and tickled by them, and they admit their dalliance without resistance. Amongst many other errors that are committed in entering upon matrimony, 
Errors committed in Marriage.  three things chief seem to be blame-worthy, out of which arise many inconveniences. First that the greatest part of men run headlong and inconsiderately, and without any mature deliberation on this course of life, and that at such years as are not fit for this business. Again, some marry too late, and when it is no fit season, and when their age is decayed, 
Weak and old men are not fit for marriage.  and they are old, than they take this burden upon them. Lastly, that people marry unequally, one that is well to one that is diseased, a young man that gapes for a great portion, to some old woman and this is not agreeing to natural society, an old man to a young maid, which cannot altogether be discommended, nor is it contrary to the state and order of nature, since many old men are green and lusty, and can get children, which old women that are past childing cannot have. Now as in childhood to think of marriage too soon is rightly disallowed and blamed: so in old people too tarry to long before they marry. 
All things must be done seasonably in marrying. Strong age fit for Matrimony.  For they that put on this yoke too soon and hastily, and have not their bodies strong and lusty, but want strength, do soon fail, and cannot hold out but for a short time. But such as procrastinate and marry too late, letting the time slip away before they enter upon it, lead an unpleasant and cross life, or else sometimes they have polluted themselves with wand'ring and unlawful copulation: for hence it is that there are every where so many Pocky, sickly, distorted, blear-eyed, crooked, gouty men, with swollen legs; and if afterwards they chance to marry when they grow weary of that life, they cast themselves into great troubles and misfortunes. For when they are exhausted and out of date, and are grown weak by their former venery, and intemperance, they grow a burden to themselves, and the hope and desires of their new Bride fail.   

CHAP. LV.  
All society which consists not within the bounds of Wedlock, is faulty and is not lawful Matrimony.  
SEeing that Christ and his Apostles detest unchasteness and obscene and unlawful lusts, 
Hebr. 13.  and pronounce those to be excluded from the kingdom of God, that pollute themselves with adultery and whoring, I see not what colour they can have to defend themselves, who hating marrimony, meditate how they may live freely and loosely without marriage. 
Unlawful lust and copulation.  For there are some that living without the bounds of matrimony, yet they bind themselves to one Mistress for a time, and this is not seemly, nor can it be done with a quiet and contented mind. They think, as they persuade themselves, that they seek for the convenience of life, 
What befalls them who delight themselves in lease venery.  and they will endure to be married to none, but only to live with those whom they can forsake and leave when they please. But these men ofttimes are constrained to endure more grievous wrongs and indignities, from a petulant and imperious Mistress, than he could do from a lawful and truly married wife. And moreover there is an addition of mischief, that long custom procures boldness, and confidence unto this Sex, that if any man begin to grow weary of them, and would fain be quit of them, it cannot be done but by a tumult; For they will mingle heaven and earth together, when once they hear of a divorce, or when upon any discontent arising they fear they shall be shut out of doors; Those Concubines which the Priests keep in their houses, to live with them, are examples sufficient; for these men are forbid lawful Matrimony, and are commanded to lead single lives, which is a thing exceeding hard and laborious for lusty men that are full of natural moisture. Wherefore they err as much as can be, and are wholly deceived in the choice of humane society, 
Copulation without marriage is a burden to the Conscience.  who suppose that they live in peace, who being free from a wife, keep a Concubine in their houses, or hunt after one abroad to take their pleasure, and whose company they can enjoy when they please; when as ofttimes besides the unquietness of their minds, and torture of Conscience, there riseth more trouble and molestation by a friend that is so kept for a time, and more jealousy and suspicion, than from a lawful and laithfull wife, which is sole●only married to live with us so long as welive. 
No slate of life is void of trouble.  And though in this estate as in many more, sweet and four are mingled together, sadness and joy, bitter and pleasant, cloudy and clear weather, nor are there jarrings wanting in this course of life, with contentions, quarrels, and affections of jealousy (as there is no kind of life happy in all things) yet no fault is to be put upon the order of Matrimony. For however many inconveniencies accompany Matrimonial life, and these men are busied with many cares, great anxieties and disturbances in educating and bringing up of their children, 
2 Cor. 5.  as Saint Paul testifies in providing for their families, yet mutual love sweeteneth and mitigates all the rest, and the procreation of children according to God's Ordinance; Now children are the delights, and singular joy of Matrimony, for conjugal love increaseth and is fostered thereby; 
Children are the pleasure of Marriage.  and on both sides thereby is there great comfort taken. But if contrary to our will and desire we chance to have no offspring, 
Want of children must be born patiently.  and that the hope of posterity is deferred for many years: yet must we hold the promise made in wedlock, sacred, and we must so continue between us a mutual society of life, that one may bear up another, as fruitful Trees planted hard by do uphold the Vine, by which it is prooped, and as it were married, and taking hold of them by its tendrils, it grows very high and spreads very far. For as a Vine wanting props and stays, falls down upon the earth: 
A comparison of a Vine and Matrimony.  so Matrimony and household affairs run to ruin, unless they be upheld by the mutual support of man and wife. But if there be any fault in this society, if any distempers, tumults, 
men's affections and not nature to be blamed.  quarrels or suspicions arise; we must ascribe them rather to men's affections, and ill manners than to this ordinance; For they are not the vices of marriage, but of depraved nature, and of a troublesome mind, contracted from the guilt of original sin, upon which all the fault must be laid.   

CHAP. LVI.  
How it may be obtained, that death may not prove fearful to a Man that naturally fears it.  
SInce in humane affairs there is nothing firm and constant, but all things are transitory, frail and uncertain, 
We must not trust in transitory things.  and the best things are subject to ruin, it is not for any man to admire or to love these things too much, and be affected with them out of measure; But rather let every man lift up his mind and thoughts upward to heaven, and there contemplate things that are solid and eternal. For whoever with a full confidence in God the Father through Jesus Christ, is lead with certain hope and expectation of immortality, he need not sear any chances that shall hang over him or inconveniences, he hath no cause to be frighted with diseases, calamities and dangers, or with death itself, which they especially fear who are destitute of God's Spirit, and have no true knowledge of God. For such as place their trust in God, are supported by his holy Spirit, and they stand undaunted against all adversities, 
Rom. 8. ● Tim. 1. Galat. 4. ● John 4.  with a courageous mind, and as Saint Paul saith, we have not recei●●● the Spirit of bondage and fear, but the spirit of adoption, of power and of love, whereby we cry boldly, 
Colos. 2.  Abba Father. For in this, saith Saint John, is our love made perfect, that we may have confidence in the day of Judgement. There is no fear in love, but perfect love casteth out all fear, for fear breeds pain or trembling. Wherefore that we may shake off all fear, and not be daunted at death, or any thing else that may make us tremble, let us cast all our hope, wishes, thoughts, confidence upon our most bountiful father through Jesus Christ, 
Christ overcame death.  who hath purged us with his own blood, and hath set us at liberty from fin and the tyranny of death, blotting out and taking away the hand-writing which was against us, whereby we were bound to the Devil, and were indebted to him. 
A simile from such who are oppressed by bonds.  The Dutch say, In hem ghebonden, teghens him verbonden. But that Christ might support fearful and fainting minds, and might show that all hope and confidence must be placed in him, he saith, Be of good cheer, I have overcome the World. Now the Prince of this world is Judged, that is, he that brought in death, 
John 16. John 12.  is driven away by my death, and is condemned to Judgement, and is spoiled of all power of doing harm; The Prince of this World is come and hath found nothing in me. 
Christ is formidable to Satan.  By which comfortable words he shows that Satan and all his confederates by reason of sin in this world, have no power against Christ or his members that firmly believe in him, and are engrafted into him: These saving and comfortable words work thus much upon the minds of men that depend upon his help, 
Comfortable sentences.  that shaking off all fear of death, they fortify themselves cheerfully against the greatest tempests that can arise, 
Psalm 19 Psalm 26. Psalm 3. Psalm 22.  and become invincible, and with great confidence break forth into these say. My eyes are still toward the Lord, for he shall pull my feet our of the snare. God is my light and my salvation, whom shall I fear? The Lord is the upholder of my life, of whom shall I be afraid? If an army were encamped against me, my heart should not fear, I will not be afraid of thousands of people that shall compass me about. If war rise against me, I will trust in him. Though I walk in the middle of the shadow of death, I will fear no evil because thou art with me. Though he should kill me, 
Job 13.  I will trust in him: that is, if he should set before me the terrors of death, and I were to lose my life, yet will I trust in him who by his providence will find a way to preserve me. 
Psalm 117. Heb. 13. Jeremiah 17.  The Lord is my help, I will not fear what flesh can do unto me. And that of Jeremiah, behold they say, where is the word of the Lord? let it come. And I was not troubled, following thee my Shepherd, and I desired not the day of man, Lord thou knowest. 
The place of Jeremiah expounded.  That is, I look for help from no other place, but from thee alone, so that I neither regard nor fear those who threaten my destruction; Be not thou a cause of fear to me, thou that art my hope in the day of my affliction; let them fear, and let not me be afraid. Saint Paul inflamed with the same heat of faith, and leaning on God's protection, confidently pronounceth, that nothing any where is so formidable and horrible, that can make godly minds afraid, or divide them from their love and reliance upon God. For, saith he, I am certainly persuaded, 
Rom. ult.  that neither death, nor life, nor Angels or invisible substances, nor principalities, nor powers, nor things present, nor things to come, nor any other creature, can be able to separate us from the love of God, which is in Christ Jesus our lord 
Saint Paul's confidence doth make others more bold. Psalm 30.  So Saint Paul pronounceth constantly that he who is engrafted into God the Father by Christ will stand unmoved against all terrors from whence soevever they may arise, against the incursions and fightings of enemies, against the horror of death which either the enemy's purpose to bring, or the law of nature or diseases do bring upon him. 
What can take away the fear of death.  Wherefore since nothing is more effectual to take off fear of death from the minds of men, than a firm confidence in God, Christ being our Leader, whereby we conceive a certain hope of a resurrection, and expectation of eternity: let all men make haste and strive to come to this, let every one embrace and cherish this saving doctrine, and fix it in their minds, by this let them strengthen themselves, when the greatest troubles are at hand; by this let them pacify and quiet their conscience, by meditation hereof, let them wipe off all grief of mind, and discuss all sadness and sorrow that may befall them for death of Parents or Children. To this belongs that excellent consolation of Saint Paul, 
2 Thes. 4.  wherewith by a certain expectation of a Resurrection and of eternity, he corroborates the Thessalonians, 
We must not lament the dead as the Gentiles do.  and he will have them refrain from weeping, not lament for their friends departed, as the Gentiles do. I will not have you ignorant brethren concerning those that are asleep, (not as dead but asleep) that you grieve not as those who have no hopes of a Resurrection, for if we believe that Jesus died and risen again, 
Death is a sleep.  so those that are a sleep, by jesus shall God bring with him; Again, when he withdraws the Philippians from earthly things, 
Phil. 3.  and recalls them to solid things; he saith, Our conversation is in heaven, from whence also we look for the Lord jesus Christ, who shall transform our vile bodies, and make them like unto his glorious body, according to his mighty power whereby he subdues all things unto himself. 
Wherewith is the fear of death to be discussed.  By which words Saint Paul persuades them to comfort and support themselves in their afflictions, by a love and desire of eternity, and in the conflict of this life, that they should fear nothing that might turn them away from a better life, whereunto Christ hath opened the way for us, by the power of his Resurrection. Wherefore when we come to the last day of our life, and death is near, which is formidable to all men, unless they rely upon Christ, or when we think of any such thing in the time of health, or if want, calamity, diseases, or other miseries of life afflict us, let us refer all our desires, hope, and wishes unto Christ, who by his death hath endured the punishments due unto us, who hath pardoned all our sins, 
We must look upon Christ. Colos. 3. 2 John 2. 1 Tim. 2. Esay 50.  and is become the propitiation for all our transgressions, who is our advocate, as Saint john faith, and Mediator unto God the Father, who is the reconciler of God to men, and who as Saint Paul saith, made himself a redemption and a sacrifice for all. In him is appointed salvation, ●ite, and resurrection. By him we have access and an entrance in one spirit unto the father. 
Ephes. 2. Colos. 1. John 2.  By the shedding of his blood we have obtained redemption and remission of our sins. Because it pleased the father that in him should all fullness dwell, and to reconcile all things by him, who hath made peace by his blood. Since therefore we have an high Priest, 
Heb. 4.  as he saith in the Hebrews, who hath entered into heaven, Jesus the Son of God, who was in all points tempted as we are, 
Christ is the peacemaker between God and man.  yet without sin, who is touched with the feeling of our infirmities, let us come boldly unto the throne of Grace, that we may find mercy to help in time of need: We being supported by the defence of so great a Captain, 
How the mind must be confirmed when death comes.  and compassed with his guard, against all the monstrous designs of the devil, which presently vanish when the light appears: we subsist against sin, death, hell, and are transported from the uncertain station of this life, unto our desired harbour, and blessed mansion. And if any misfortune or inconvenience befall a man in the course of this life, if any man chance to be cast upon any difficulty of his life, to be pressed with poverty, tortured with diseases, to be vexed by his enemies, if any destructions or calamities come on, if wickedness abound, and the innocent are oppressed, and murdered, wholesome and true doctrine be contemned, 
In Christ there is a consolation against calamities.  heresies, and pernicious opinions do spring up, and that perverse errors are sowed in all places: in so great a confusion of things let every man look unto Christ, let him seek for safety from him, and rely wholly upon him, 
Christ is our sacred Anchor in a tempest. Psalm. 25.  and confirm himself by him as by a sure Anchor, and let him continually think of that the Prophet David speaks; I beheld the Lord always before me, because he is at my right hand, that I should not be moved. In which words he shows that he hath his eyes always fixed upon God, and that he depends wholly upon him, that he subsists only by him in doubtful and dangerous matters, that he did not waver, or was carried about with every wind of doctrine, but was constant and stable, and was not moved from the firm confidence in God, for this reason only, that he finds God gracious unto him, 
Ephes. 4. Heb. 13. Psalm 27.  and present with him in all things. So that he confidently breaks forth into these words. Behold the Lord is my helper, in him have I trusted, and I am helped, and my flesh hath rejoiced in him, I will confess unto him from my whole heart.   

CHAP. LVII.  
Concerning the amplitude, Majesty, and power of the name jesus, by which only we may resist Magical Charms, and all deceits of the Devils are to be conquered, and all mischiefs or dangers that may happen to the Soul or body,  
I Said before that Enchantments and Magical Arts were to be rooted out, and that no man ought to exercise what may do mischief: It remains to show by the way, by what force and efficacy, by what words and prayers the minds of men possessed and afflicted may be relieved, 
The Devils are enemies to men.  and such as are entangled by the snares of the devils; also by what means witchcrafts may be removed, which are brought upon miserable men by the wicked Instruments of the devils, whereby their bodies and Souls are tortured. These insinuate themselves closely into men's bodies, and offer violence to man's nature, and spoil it of its faculties, or at least make a change in them. The evil spirits mingle themselves with our food, humours, spirits, with the air and breath, 
The Devils mingle with the humours, as contagious diseases do with our bodies.  that we draw in and breathe out; and they pollute many other things that serve for our use, and whereby our health is preserved. Wheefore I think I shall do something worth my pains, if I can show by what means miserable people may be happily freed from those chains, wherewith they find themselves entangled and hindered. For the inconveniences and hurts they sustain cannot be referred to any natural causes, nor be cured by the same remedies that common diseases are. If any disease proceed from Gluttony, Venery, weariness, cold, heat, satiety, hunger; each of these is cured by its proper remedies. 
The mischiefs the devils bring upon us cannot be referred unto natural causes. God useth the malice of the devils to correct sins. Why God sussers us to be tortured by the devil. 3 Kings 32. Ahab deceived.  But such diseases as the devils bring upon us, do not in any sort require natural remedies, but such as are divine, and supercelestial. Some wonder that so great power is given to the devil and his instruments to vex and torment men. But God doth partly wink at those hurts witches bring upon sinful men, and he suffers them to be afflicted, and in so doing he hath a sufficient reason of his own counsel and providence, and he partly instigates the Devils and their instruments to rage against many that have deserved to be so punished, and he useth to another end their malice to chastise wicked men. So a lying spirit was sent into the mouths of all the Prophets; whereby the King Ahab, being deceived might go to the battle, wherein present destruction was made ready for him. Sometimes God suffers some to be hurt to try their patience. So he suffered job not only to lose all his goods, and to be spoiled of all his estate, but to be tormented in his body also. And this God suffered to be done, partly to try the constancy of the man, and that he might stir up other mortal men to endure evils, 
Why Job was tormented by the Devil.  lest when trouble comes upon them they should revolt from God: and partly to declare his power whereby he comforts and stays those that trust in him, and raiseth such as are quite down, restoring them to their former dignities. But the reason is different in those vulgar operations, of such as are possessed by the Devil, or are tortured by him in any part of their bodies. For a great part of those people are stupid, and know not God, upon whom, as fit instruments, and ready for him, he exerciseth his tyranny. 
●he Devil sets ●pon stupid people.  So Satan assaults idle people, Idolaters, Superstitious, in whose minds he rather lodges, than in those that know God, and are supported by trust in him; for he is rather afraid of these, and is fearful to plant any engines against them, because he knows that all his endeavours and attempts against such who stand upon their guards, and trust in God, are too weak, and shall be frustrate and come to nothing. 
A simile from a City not well-fenced.  For, as Forts and Towns that have no walls, ditches or Trenches to defend them, nor guards of Soldiers to keep them, are easily surprised: so dull and sluggish minds that have no saving nor heavenly doctrine to support them, and are strengthened by no trust in God, are more exposed to the wiles of the devil, 
The Devil provokes a man to all mischief.  and soon yield to him. But since Satan's chiefest end is to abolish the glory of God, and to draw men from Salvation, and to solicit them to revolt, he doth not cease to assault him, both within and without, and sometimes he troubles the body, Sometimes the Soul, and sometimes both, to work their destruction. Judas Iscariot, besides Cain, and King Saul, affords us an example, 
Gen. 4. 1 Kings 31.  who when the Devil had driven his mind to desperation and distrust, he caused him to hang himself, being weary of his life, 
Math. 27.  and he made his body reproachful by being hanged. And though Satan the greatest enemy of mankind hath a thousand ways and Arts to mischief; 
The Devil is driven off by trust in God.  yet by one effectual means that is ready at hand, is he chief driven away & conquered, namely by, solid faith, & certain confidence in God the Father by Christ. Met e'en vaest gheloove, 
Saint Peter instructs us against the Devil.  end een goedt betrowen op Godt. Also the Apostle Peter shows that by this means we ought to fight against the snares of that Tyrant, against his frauds, impostures, deceits, subtleties, rage, cruelty, namely, by sobriety and vigilancy, guarded and defended by Faith. 
2 Pet. 5.  For so he warns such as are secure. Be sober and watchful, because your adversary the Devil goes about like to a roaring Lion, seeking whom he may devour, whom resist constantly in the faith. 
1 John 5.  For this (saith Saint John) is the victory which conquers the world, even your faith. For the trust whereby we rely on Christ, and wholly commit ourselves to such a Protector, 
By confidence in Christ we must drive away the devils.  gets us the Victory against the Devils, and the Princes of this world, so that we can win and carry from him, being cast under us, rich spoils. When therefore we would do any thing against this adversary, and would resist his charms and witchcrafts (the Dutch call that Toverye) or would cast ill spirits out of men's mind: it must be done by confidence in Jesus Christ, contemning all old wife's superstition, and heathenish vanity, and other Magical execrations. For God by his Son who is the brightness of his glory, 
Heb. 1. All things are attributed unto Christ.  and express Image of his person, doth do all things in all men, ruling all things by the word of his power. He hath merited this prerogative by his singular obedience, humility and meekness toward the Father. For when he was in the form of God, that is, 
Philip. 2. Christ is equal with God.  like and equal unto him, he thought it no robbery to be equal with God, but he humbled himself, and took upon him the form of a servant, being made obedient unto death, even the death of the Cross, so ignominious and execrable, wherefore God hath highly exalted him, and hath given him a name above every name, that at the name of Jesus every knee should bow, both of things in heaven, things on earth, and things under the earth, and all tongues should acknowledge and confess that Jesus Christ is the Lord to the glory of God the Father, upon whom redounds all the glory of the Son, 
The amplitude of the name of Jesus. High matters are done by the name of Christ.  and so of the Father to the Son. If therefore any man purposeth to go about any business, to ease minds afflicted, or dispossess devils out of men's bodies, let him attempt to do it by calling on God the Father in confidence of the name of Christ: For so shall he obtain all his desires, and shall not fail of what he seeks for. By the force and power of this Majestical name (so a man do not doubt and distrust God's promises) diseases abate, affections and perturbations of the mind are allayed, tempests and Seas are calmed, the devils, as Christ promised, 
Mark 16. By trust in Christ all kind of diseases are driven away.  when he was to ascend into heaven, fly away, poisons grow dull, serpents are charmed and grow harmless, the clouds of the mind are dispelled, fear and terror, and horror of death are discussed, all ill thoughts are dissipated and vanish away, the mind obtains a quiet and peaceable conscience, so that nothing can come which may make us afraid, because God the Father through Christ Jesus supports us by his spirit; Wherefore we must raise up our minds unto the living God by the Conduct of his Son, and whatsoever thou determinest to go about, remember to do it in the virtue of that wonderful name Jesus. For to him is given all power in heaven and in earth, 
Math. 28. Mark 16. Acts 2.  and there is no other name given under heaven wherein we may look forsalvation, which is so terrible to wicked men and to devils, but to those that trust in him, is he power, and Wisdom, Salvation, 
Act. 4. 1 Cor. 1. Revel. 2.  Life, and Resurrection. He, even Jesus Christ, is appointed by God to be the judge of the quick and the dead, he is the faithful Witness and Prince of the kings of the earth, who loved us and washed us from our sins in his own blood. To him, as the Apostle Peter saith, in the Acts of the Apostles, 
Acts 10.  all the Prophets give testimony, that every one who believeth in him might receive remission of sins through his name. 
John 17. In Christ is remission of sins  This is life eternal, which Testimony Christ ascribes to the Father, that they may know thee to be the only true God, and whom thou haste sent Jesus Christ, unto whom is referred, and from whom is derived all the force of divinity and all the Wisdom and Virtue of God may be ascribed unto him.  
Since therefore this name is so renowned and Sacred, and of so great Majesty and power: we must be exceeding careful that we use it not in vain, or upon light respects, and irreverently, as those ridiculous exorcists did, 
Acts. 16.  who when they strove with certain rites, and words conceived for gain and ostentation to drive forth the evil spirit in the name of Jesus, by virtue whereof Saint Paul wrought so many miracles; by this abuse they fall into great danger, and their admiration, or rather ridiculous practice was very hurtful unto them. 
The exorcists wounded.  For he that was possessed with the Devil leapt forth upon them, and cruelly tore them, so that they were forced to save themselves by flight. There were also in our memory some Popish Priests, 
The exorcists of these times are furnished with foolish and idle doctrine.  who having no faith in the name of Christ, nor any sanctity of life, attempted to do the like; but they were so mocked and made ashamed by the evil spirit, that they were forced to departed with quaking and leave the business undone. Yet if any man would go about to do any such matter, and to cast forth Devils out of men's bodies: let him imitate the example of Saint Peter and Saint john, 
The miracle of St. Peter and Saint John. Act. 3.  who used no ambitious words, yet raised up the lame man thus, In the name of jesus Christ of Nazareth, Arise and walk; and he presently (his legs and ankle bones receiving strength) leapt up and stood on his feet, and walked, and entered into the Temple with them, leaping, and walking, and praising God.  
Since therefore Jesus Christ the only Son of God is equal and coeternal with the Father, 
All glory is given to Christ. Colos. 1. Heb. 1.  in whom also are hidden all the treasures of Wisdom and knowledge, ruling all things by the word of his power: it is fit, that placing all our confidence on God by Jesus Christ, by his virtue and defence we should resist Satan, sin and hell, and all other enemies of mankind. For great and excellent is the strength and force which God hath set forth in Christ, 
Ephes. 1.  as Saint Paul saith, when he raised him from the dead, and made him to sit at his right hand in heavenly places, above all power, principality, and dominion, and above all that is named not only in this world but in that also which is to come. And he hath put all things under his feet, and he hath made him the head over all, 
Christ is head of the Church. Christ doth all things in all men.  that is the Church which is his body, the fullness of him, who filleth all things in all men; that is, Christ is he by whom God filleth and accomplisheth and perfecteth all things in all men, especially in those who trust in him, and as the Apostle Paul saith, are sealed by the holy spirit of promise, which is the earnest and pledge of our inheritance, for the redemption of the possession that is acquired and purchased for us to the praise of his glory. Wherefore Saint Paul who was accustomed to innumerable combats, and was forced to endure many assaults, persuades all men, that whensoever any dangers are at hand, or death is threatened, or Satan makes war against our mind, they must resist and stand out against all these with an undaunted and resolute courage. 
Christ supporteth us in our afflictions. ●● Ephes. 6.  For so he animates and upholds the Ephesians: Finally my brethren, farewell, stand fast in the Lord, and in the power of his might. Put on the whole armour of God, that you may stand against the wiles of the Devil; For we wrestle not against flesh and blood, that is, frail and dying men, though sometimes they are troublesome enough, but against Principalities and powers, against the rulers of the darkness of this world against spiritual wickednesses in high places. In which fullness of words and plentifullnesse of sentences, 
A simile from the industry of Soldiers.  and also by an elegant metaphor taken from the conflict and assault of an enemy, he shows that the Devils and their servants do work and frame their stratagems, and subtle practices with wonderful fraud against all those that are Christ's, and have given up their names unto him.  

The weapons of Christian warfar.  Wherefore since our enemies are so formidable, and so well acquainted with spiritual wickedness, he shows by the way what weapons we must use to resist them with. Take, saith he, the whole armour of God (by an example taken from those who are well armed to go to battle, and stand in readiness) that you may be able to resist your adversary the devil, and when you have done all, 
Ephes. 6.  and ended the business, to stand like to those who are not put to flight, and compelled to turn their backs. Stand therefore having your loins girt about with the girdle of truth, and having on the Breastplate of righteousness, and your feet shod that you may be ready provided to the preparation of the Gospel of peace: And above all, taking the shield of faith, wherewith you shall be able to quench all the fiery darts of the Wicked, and take the helmet of Salvation, and the sword of the spirit which is the word of God: to which he adds as a supply of auxiliary forces, 
Prayer is arms against the Devil.  prayers and supplications in the spirit, which prevail so far as to gain us the victory, that God in so doubtful a conflict, as it were a dubious event in war, may (as Saint Peter saith, 
2 Pet. 3.  who treats upon the same argument) restore, strengthen, confirm, and support his afflicted ones, who are near inclining unto ruin. And since of old the authority of Pythagoras was of such esteem amongst his Scholars, and his doctrine so much reverenced, 
An argument from Christ's authority.  that it was held for an Oracle, and spoken as it were by Apollo, that they would presently to persuade belief (as if it were wickedness to deny it) object, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He said it; it is but just, and the reason of our salvation requires it, that we should give to Christ the same honour and reverence, and in asserting his doctrine, 
We must object Christ hath said it.  and establishing the profession of faith, say to those that are deaf to his words, Believe it to be true, for Christ our Saviour hath spoken it.  
For his doctrine is not man's doctrine, not weak, not cold, 
Christ's doctrine exceeds all Wisdom. Colos. 2. Colos. 1.  but it is lively, quick, saving, effectual, divine, and that brings felicity unto man, which it is fit we should ask for from Christ only, who is the fountain of all Wisdom and goodness, and in whom dwelleth the fullness of the Godhead bodily, in whom we are made perfect. By him, as Saint Paul saith, God the Father hath plucked us forth from the power of darkness, and hath translated us into the Kingdom of his dear Son, 
God hath given out all things in Christ,  by whom we have redemption in his blood, and remission of our sins, who is the Image of the invisible God, and the first born of every creature; for by him all things were created, which are in heaven and in earth, whether they be visible, or invisible, thrones, dominions, principalities, powers. All things were made for him, and by him, and he is before all, and by him all things subsist. And he is the head of the body which is the Church, the beginning and first born from the dead, that he should be the chief in all things, holding the Principality. Because it pleased the Father that in him should all fullness dwell, and to reconcile all things to himself by him, and to make peace by the blood of his Cross.  
Since therefore God the Father hath so largely and abundantly poured forth all things upon Christ: let us strive and hasten to come to this most plentiful and overflowing fountain, and with full assurance let us be bold to ask and hope for all things from him, 
The force of Faith.  and try to accomplish what we desire. If we will put the devils to flight, cure diseases, escape dangers, kill venomous beasts, make all poisons to be harmless, remove Mountains from their places: you must know that all these things are to be done by the virtue and power of Jesus Christ, and by firm confidence in him. For Christ promiseth to him that believes, that all things should be plain, open, and easy; which he testified to his Disciples in his last Sermon before he ascended into Heaven, 
Mark 16.  
Mark 16.  when he saith, Go ye into all the World and Preach the Gospel to every Creature, He that believeth and is Baptised shall be saved, but he that believeth not shall be condemned. Now these signs shall follow those that believe: In my name shall they cast out Devils; They shall speak with new Tongues, They shall kill Serpents, and if they drink any deadly thing, it shall not hurt them, They shall lay their hands upon the sick, and they shall recover; that is, they shall be well so soon as they are touched.  
All these things shall be ever ready wheresoever the progress and profit of the Gospel shall require a miracle. But in the Souls these miracles are always wrought by the Ministers of the Gospel, 
Miracles wrought in the Souls.  when they drive filthy vices out of men's minds, when by the effectual force of the spirit and wholesome doctrine they cure the diseases of men's Souls, when they free the heart from covetousness, hatred, wrath, lust, calumny, backbiting, and other venomous affections, and adorn it with divine gifts.   

CHAP. LVIII.  
Whether herbs and precious stones have any force to drive away Devils, and to put to flight things hurtful.  
THough plants have principally that use and those forces given them by the Author of nature, 
Plants profitable for many things.  that they serve for nutriment and Physic for men's bodies: yet in ancient writings some plants are honoured, for that they resist witchcraft, and drive away all charms and fascinations whatsoever. These are called Annulets and remedies against witchcrafts, because they drive away from man all hurtful things. 
Jewels have a secret virtue.  This virtue is ascribed to Jewels and precious stones also, which they have not from their first qualities, that is, their temperament of heat, cold, moisture, dryness; but by a specifique virtue, and hidden quality and secret property: the cause whereof cannot at all be explained.  
So the Loadstone draws iron to it, Jet, and Amber draw chaff and straws, the Saphir which is of a blue heavenly colour defends chastity. The Jacinth and Chrysolite worn upon the ring-finger, resist the Plague. The Emerald and Prasius being green stones, refresheth the Heart. Erranos, that is a blue coloured stone, commonly called a Turcois, preserves a man from falling down, and from ruin; or, if any such thing happen, it keeps the body from hurt. Coral bound to the neck takes off turbulent dreams, and allays the nightly fears of Children. The Carbuncle and stone called Sardius, commonly called the Corncel, having this name from the red berry of the Tree called the Cornel-Tree, makes a man's heart merry, and his countenance lively, diffusing the blood into the body. So other Jewels have other virtues, and drive away Hobgoblins, Witches, Night-mares, and other evil spirits, if we will believe the Monuments of the Ancients. So amongst herbs there are some that resist diseases, 
Strange diseases driven away by the help of plants.  which have much assinity with the vexations and tortures of the Devils. As Melancholy, Frezy, Madness, Epilepsy, and most cruel diseases that befall maids and widows from the affection of the Matrix, or when their courses are long before they come, or they stay long unmarried. For by these fumes and black thick vapours their mind is so affected that they seem to be tormented by some hurtful spirit, and they are persuaded that the Devil possesseth their minds, and drives them to conceive many absurd imaginations. Against this evil, first opening a vein in the ankle, it is good to apply such wholesome plants that can free them from these accidents, as are Mugwort, Savory, wild Marjoram, wild Thyme, Pennitoyal, Origanum, Clary. But amongst herbs which relieve afflicted minds, and keep them free from venomous vapours, that offend the brain, or from the Devil, or an imagination that some have of him; are Rue, Squils', (of the juice whereof there is made both an Oxymel, and Vinegar) Masterwort, Angelica, (which is a kind of Ferula or Laserpitium) Alysson or Rubia Minor (which cures the Madness of Dogs, and such as are bit by them, which disease is not much different from theirs who rage and are tormented by the Devil) Rosemary purgeth houses, and a branch of this hung at the entrance of houses drives away devils and contagions of the Plague, as also Ricinus, commonly called Palma Christi, because the leaves are like a hand opened wide. So Coral, Peony, Misseltoe, 
Contrary to the Epilepsy.  drive away the falling sickness, either hung about the neck, or drank with Wine. Some of these, if any man think they may be given to drive away devils; let heathenish superstition, and vanity be laid aside, let there be no foolish prayers, and strange words used, whereby such as profess Magical Arts are use to effect their Incantations; if there be any force in plants, as we find by experience there is, 
Plants have their effects from God.  you must remember they had it from God. For all Medicaments and herbs that are applied to men's bodies, become effectual, not from themselves, but by the blessing of God, and so they procure some safe operation.  
Wherefore if thou determine to do any thing by the help of herbs, trust not so much to herbs as unto God. For so in curing of diseases you shall come to a happy end with good success, otherwise all your endeavours are vain; and the Artist fails of the event, when there is no thought of God from whom all things have their being and effects, and we do not rely upon him.  
Hence it was that Asa king of Judah, 
Why King Asa was not cured. 3 Kings 15.2 Chron. 16.  when he was afflicted with most sharp pains in his feet, and asked no Counsel of God, but only trusted to the Physicians, found no help by all their fomentations, but died, as the History saith, of the Gout in his Joints: God doth not forbid to use the Physician's assistance, but only that we should not rely on them too much, and not to regard him who makes men whole, and whose gift it is that all things become effectual. 
Psalm 3.  Yet they do superstitiously, and they attempt a thing not far from Idolatry, who apply herbs that are consecrated with some feigned prayers, to cure witchorafts, or go about to conjure away discases by them. So they prepare Fern gathered in the Summer Solstice, pulled up in a tempestuous night, Rue, Trisoly, Vervain against Magical impostures, and thus they gull the rude and ignorant people and dazzle their eyes, that they may cheat them of some moneys, and wipe their noses of what they have. Yet those vain Artists never grow rich.  

Herbs must not be used for Magical enchantments.  Studious Reader I thought fit to insert these things to this argument, that so every man may abstain from Magical enchantments, and observe from whom we ought to ask aid against diseases too, and how (despising heathenish superstition) we may use ready and obvious remedies, which God hath given us abundantly of his munificence.   

CHAP. LIX.  
Of the Majesty and Power of the Supreme Deity, and how various appellations the one Essence of God distinguished into three Persons, hath: by the contemplation whereof the mind of man receives comfort and tranquillity, and conceives the highest confidence in God.  
BEcause that excellent and Almighty Power, God, and that eternal Mind is free from all mortal concretion, 
The nature of God is Inserutable.  and is immense filling all places, governing all things, and ruling them by his power: for these reasons that one God is distinguished by many names, by reason of the virtues and excellency of his works, 
John ●.  and he is illustrated by many famous titles, both amongst the Hebrews and other Nations that had any knowledge of a God. So in the holy Scripture he is called, jehovah, El, Elohim, Adonai, 
God hath many names.  Emanuel, whereof every one siguifies a peculiar power and virtue, and ascribes great force unto God, which he exerciseth upon inferior creatures. Whence when he propounds the precepts of the law to be carefully observed by the Jews, that the more authority and adoration might be given to them. I am, saith he, 
Exod. 20. Deut. 19 Johovah is a singular name of God.  Jehovah, thy God that brought thee out of the land of Egypt, from the house of bondage. Thou shalt have no other Gods but me. By so most sacred and wonderful Name, he challengeth to himself the Empire and dominion over all things. For since that he is the Fountain and original of all the world, and is only independent, he gives force to all things that have their dependence upon him. 
God hath a name given him from the effect.  Wherefore it is fitting that all mortal men should obey his Empire and commands, and be subject to his Laws, and are to seek for no help from any other but from him, or turn to any creature from him, who alone subsists from eternity. Whom the Hebrews call Jehovah, the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins Existentem, the Lower Dutch E'en eeuwich goddelick wesen, therefore the appellation of the divine Essence is denominated from many things. From his first force and power of existing, from his eternity, magnificence, majesty, rule, Empire, to which all are subject, and whereby he governs all things created, and rules them by his supreme providence. Also God hath a name given him from his placable goodness, mercy, clemency, 
Hoseah 3. Joel 2. Nahum 2.  which he useth towards men who when they are afflicted and passed hopes seek for his help. For the Hebrew word El, signifies God's mercy joined with his Justice, whereby he supports and defends the godly, and punisheth the wicked, and by putting them in fear, recalls them from their wickedness. From light, whereby he dispels darkness and mists of errors from our minds, 
Nahum 2. Hosea 12. John 1.  and illustrates dark understandings with the light and knowledge of himself and his truth. So Christ said, I am the light of the world, he that follows me walks not in darkness. From fire whereby he inflames the Godly and makes them burn with the love of his divine nature, and instructs their mind with saving and lively doctrine. But he consumes the adversaries and such as have no reverence nor fear toward God, and he brings them to nothing, as the fire doth stubble, and dry fuel. Wherefore Moses and Paul persuade men that God is to be worshipped religiously, 
Deut. 4. Heb. 13. Mich. 6. Hosea 2. The Dutch call him Godt from hu goodness.  that he may accept our service. For, saith he, our God is a consuming fire; wherefore let every man carry himself humbly toward God. Also God hath his name from his goodness and munificence, that he useth toward his, which he will not suffer to be oppressed with the want of any thing, or to faint for necessity; but he doth bountifully provide them with all things, and gives them abundantly all things necessary for their use, both external goods with tranquillity and peace of mind. From his piety and Fatherly affection, with which he embraceth his, and provides for their safety and welfare, is he called a Father. So saith God in jeremiah, 
Jerem. 3. Malachi 1. Jerem. 1. Esay 63.  thou shalt call me father, and shalt not leave off to follow me.  
Again, I am become a father to Israel, and Ephraim is my first born, and I will lead them by the Rivers of waters into the right way, and they shall not stumble, that is, they shall tread in my steps, they shall accompany me, and they shall rest in my pleasure, and I will keep them safe in all their ways, that no evil may happen unto them, and no injury misfortune or calamity may befall them. But Esay mentions specious and glorious titles, 
Esay 9  which God the Father attributes to Christ, whereby every man may know what our Saviour Christ hath done for us, by his Birth, Death, Resurrection and Ascension into Heaven. For so the Prophet explains Christ's magnificency, splendour, glory, honour, power, greatness, none of which but redounds to our benefit and commodity. 
What signifies Emanuel. Jerem. 5.  A Son is born to us, and to us a Son is given, and the government shall he put upon his shoulder, and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace.  
Innumerable and infinite are the names that may be given to this immense Majesty, and which God attributes also to himself. So he calls himself a Physician because he heals Soul and body, 
Hosea 7. Esay 5. Math. 9 Esay 40. John 10. Psal. 78. 1 Pet. 2. John 15.  and cutes all vices in man be they outward or inward. A Shepherd, because with the greatest care and vigilancy he sees to his flock, and gathers together his scattered sheep, and he feeds and refresheth them with the wholesome food of his Word. So Christ calls himself a fruitful Vine, and his Father a husbandman, and us branches engrafted into this Vine, which he cleanseth and lops off all unfruitful boughs, that is, all superfluous desires, that they bring forth more fruit; but those that he finds to be barren, 
A simile from a Vine.  bearing no yearly fruit (by which metaphor he points at those who bring forth no fruits of faith) he condemns to the fire as unprofitable branches, that are dry and without any sap in them. Saint Paul also useth the like metaphor, taken from care and industry used in husbandry and architecture. 
1 Cor. 3.  For the jars and contests being extinguished and ended whereby the Corinthians disagreed amongst themselves, 
A simile from architecture.  and were puffed up by reason of their teachers, one against another: as we see it falls out even in our days, he admonisheth them all, that if they had learned any saving knowledge, they should not attribute that to their ministers but unto God who is the Author of every good gift. We, 
The Apostles were God's Ministers.  saith he, are fellow-helpers, and as it were hired labourers; we do God's business, and we approve our industry unto him, and we labour for him. You are God's husbandry, and as it were the ground, which we make the more fruitful, by sowing it with wholesome doctrine. You are the building and structure that riseth to God's glory.  

God is an absolute example of virtue.  Moreover what concerns the Majesty and greatness of God, nothing can be thought on to be so sublime, Magnificent, illustrious, excellent to be desired, and singular, that may not justly be refered to the divine essence, and be accommodated thereunto. 
God's Wisdom. Ps. 31.32.109.146. Ephes. 2.  His Wisdom, whereby he governs all things, whereby he defends this world, and preserves it by his inscrutable counsel and providence, cannot be comprehended, is inexplicable, infinite, so that the order and series of so great matters must needs draw all men to admire the Artificer, and to love Him. His fortitude, 
God's fortitude power. Ps. 27.62. Esay 25. Proverbs 8. Luke 2.  strength and power whereby he casts down his enemies, and supports those which are godly is inexpugnable, and invincible. For there is nothing but must yield to his omnipotence, and no Towers, Bulwarks or Forts, be they never so strong, that can resist his force. His Judgements and Justice, 
God's Justice. Ps. 78.47.84.  whereby he distributes to every one what belongs to him, and rewards men according to their works, and as they have deserved, are right, holy, sincere, lawful, and most equal; so that no man, whose judgement is not depraved, can justly speak against them. His Mercy, 
Ps. 16.22.149.84. God's mercy is a refuge for sinners.  Clemency, Placablenesse, which every Prophet hath at large, and magnificently set forth, is immense, and over all his works. For all those that fear his Justice, fly unto his mercy as a place of refuge and safeguard.  
This removes distrust, and desperation from fearful minds. 
Psal. 32.56. Colos. 1.  With this the Holy Ghost, the Comforter, supports those that slip and fall; and by putting into them hope and confidence to attain Salvation, he drives them to the throne of Grace (which mercy the Dutch call it Remis end quiit schelding van misdaet) that they may obtain it. So that nothing can be imputed unto them, 
Heb. 4.  or make them guilty of death. When Paul had made trial of this, he became an Apostle from a persecutor. So he supports the doubtful and wavering minds of men, and provokes them to seek for God's mercy by his own notable example: Whereas, 
1 Tim. 1. Paul magnifies God's mercy. Joh. 16.  saith he, I was first a persecutor, blasphemous, and injurious, I obtained mercy, because I did it ignorantly through unbelief, that is, wanting faith, and being ignorant of God's counsel, for he thought when he persecuted the Christians that he did God good service.  

Saint Paul provokes all men to submit to God's mercy.  Now that every man may take care of his Salvation, and all may know that sins are purged by Christ's blood, for so many as believe in him, Paul pronounceth with an asseveration and firm assertion, that this is a faithful saying and worthy of all men to be accepted that Jesus Christ came into the world to save sinners, whereof I am chief. But I therefore obtained mercy, that Jesus Christ might first show in me all long suffering, for a pattern to them who should hereafter believe in him to life everlasting, that is in hope and expectation of his heavenly kingdom. Which benefit since it must be only referred unto our heavenly Father, and it is not meet to deprive him of his due praise and glory, he concludes thus: To the King Immortal, Invisible, to the only wise God, be ascribed all Glory and Honour both now and forever. Amen. Peter also by reason of the Mystery of Redemption, 
2 Pet. 1. Saint Peter infinitely extols God's mercy. Tit. 3.  gives the like praise unto God, and the Father of our Lord Jesus Christ, Who according to his abundant mercy hath regenerated us unto a lively hope, by the rising of jesus Christ from the dead, unto an Inheritance Immortal, Undefiled, and Uncorruptible, laid up for us in the heavens, that is, for the love of us. For after that the gentleness and love of God our Saviour appeared unto us, not by works of righteousness that we had done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through jesus Christ our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and every man ought to fix it in his mind. Since therefore the love and inclination of God is so great unto mankind, so great is his favour and mercy, that besides the use and commodity of all things, he hath also given his only beloved Son to Redeem us, that by the death and Resurrection of Christ we might obtain favour and Reconciliation; 
We must approve our life to God. Faith is adorned by works.  It is but just, and all equity and gratitude for so great a benefit requires it of us, that every man should place his hope and confidence in God, and extol him with the highest praises, and strive to approve his life unto him; and to please him by faith, not that which is vain and conceited, but which is compassed about, and guarded by works of charity, denying all ungodliness and carnal lusts, to consecrate himself unto God, 
Tit. 2.  and to live soberly, justly and godly in this present world looking for that blessed hope, and appearing of the glory of our great God, and our Saviour Jesus Christ, who gave himself for us, to redeem us from all iniquities, and to purify unto himself a peculiar people zealous of good works. For by this way of ordering our lives, 
Rom. 5.  by the assistance of the Spirit our Comforter, peace and security shall be maintained in our minds, and all trembling and fear of death being cast away, we shall find an entrance into immortality, and those blessed mansions, Christ being our leader. For death is not the destruction of our bodies but the renewing of them, not the annihilation of Nature, 
Death is the renewing of life.  but the passage to a better life, and the gate and first entrance into the heavenly City, and the way to eternity. And of the certainty hereof no man ought to doubt, or to distrust God's promises, since the truth itself that cannot lie, will faithfully perform what he hath promised. For God is truth; but every man is a liar, 
God is faithful in his promises. Ps. 62.115. Rom. 3.  that is, God deceives no man, nor mocks him, or frustrates him of his hope and expectation; he is none of those vain boasters or idle promise-makers, as men are, who break their Covenants, and rend asunder all bargains and agreements, and that find out some subtle ways to elude and to free themselves from what they seriously promised: but he is stable, firm, constant, and will with the greatest assurance and fidelity make good all his promises, and what he said, he will do, he will perform. But every man is a Liar, that is, false, trivial, idle, light, slippery, inconstant, 
What is meant by man is a liar.  unfaithful, changeable, doubtful, wavering, divers, fraudulent, vain, captious, uncertain, and who will say one thing sitting, and another when he stands up, so that no man can safely put any confidence in him. But these crimes are far from the majesty of God, for no humane passions fall upon him. Wherefore we must chief depend upon him in full assurance, all our wishes hopes and desires must be transported unto him, whether dangers or calamities, or death and our last conflict come upon us. 
In danger of life we must fly unto God.  For all things grow more tolerable by reason of his favour and presence, and be they never so bitter and sour, they are thereby made sweet. The fear of death is shaken off by our trust in him, and all trembling and fear is driven out of our minds. For the love of him we despise and regard not the delights and flatter of this World. By his help and assistance we endure all such miseries and calamities that compass us in every moment. By a solid hope and expectation of eternity, and being supported by him, we joyfully leave the Prison of this world, and we are carried on to those blessed habitations, Christ being our conductor. But it will trouble us the less to forsake the society of our bodies here, and to leave our station of this life, 
Christ's death purgeth our sins  and our last conflict with death makes us less sorrowful and doubtful (wherein almost distrust and desperation are ready to lay hold of us) because we are certain that Christ by his merits hath obtained redemption and favour for us. 
Christ's Resurrection justifies.  For Jesus Christ who is the Mediator between God and man, hath reconciled us to his Father, and washed away all our sins by his own blood, and by the power of his Resurrection hath justified us. For Christ was delivered for our sins, 
John 1. Rom. 4.  as Saint Paul saith, and was raised again for our Justification. So that by Christ's Resurrection as by a pledge we are confirmed, and are confident that we shall be saved, and be raised again by his power. For he, as the Apostle testifies, shall transform our vile bodies and make them like unto his glorious body, 
Philip. 3.  according to his mighty power whereby he subdues all things unto himself. For although, according to Saint Paul his doctrine, 
2 Cor. 4, 5.  this earthly house of ours, or this earthly Tabernacle be dissolved, like to a ruinous building that is disjointed, and all the frame and contignation of it taken asunder; yet we have a house with God not made with hands which is eternal in the heavens. For God who hath raised up the Lord Jesus, shall raise up us also by him, and shall make us partakers of the same glory, and this certain assurance, effects thus much in us, that we are not so refractory and unwilling to leave this World.  
FINIS.