L. 6.

\
340
How we mu ft- take care for our Families,
Chap.2j.
Tin law of ex- fence amongft the Corinthi¬
ans,
* rhef ?• Sjjjtf Paul commands tile f erf ons to
Saint Pauls admonishment Jo thieves, tyhtf 4.
,who hath deferved much in all Arts, hath put it into Verfe, I am willing to fee it down here, whereby the Magiftrate may enter up¬ on a courfe, that may effect and hinder Cities and fuburbs and pla¬ ces near to Cities from being fo much robbed and fpoiled by thieves and robbers, who night and day go about to fteal away mens goods that are kept in fafety, and who violently and bar- baroully torment thole that will nor difeover where their treafurcs lye hid. The meaning of this Law is exprefled in thefe Vcr- les.
The Corinthians had a Law, which was, when they any man [aw.
Live at high rates , him to demand What great eft ate he bad or land, what he did for to recommence.
The cojls he made, and vaft expence.
If he could then juft reafon give.
Of what he had, they let him live ,
But if they found by his account, that his expences did [amount.
They gave him warning that no more He fhould [pend as he did before,
If he their counfel did rejeB, *
* Hewas fin’d for bis negleft.
But if one who bad no eft ate f r ; .
Chanced to live at a great rate.
Him they tortur d, for that he From doing mif chief, was not free,
Fcr he mu ft either rob or Heal,
And damnifte the Common-wealt Or joyn with fuch cr elfeforfwear Himfelf, or elfe falfe witnejje bear ,
Now they that live among ft this rout.
As dung from this place we caft out.
The Apofile Paul was no lefle fevere an exador of duties, who commands that fluggards and idleperfons, (baking off lazinefTe- fhouid work with their own hands, that they may be able to main¬ tain their families : and he would have this fo ftri&ly obfetved, that he denied to give them any meat who refufed to work, and were not careful! to provide for their houfhold but lived like drones to eat up the honey the Bees labour for, living idly on other mens liberality and bounty, being employed in no bulineffc but their own curiofiey. Saint Aia/alfo gives the fame ftri thieves, who rob other mens eftates, whom he not oncly admo- nifhech to abftain from robbing, but that they fhould labour ho- neftly that they might have fomething togi ve to thofe that were in need : fo when a man hath contracted ablemilh by an ill life,^ he may walh it off by good works and liberality to the poor. Such
an
Chap. 16,
Moderation in fleeing and waking.
*
34i
aivexample we have in Zacb he had got by ufury. For by this means the errours and dcfe&s of ***' the former part ot our lives are blotted out, when we makcrccom- pence by our vertuous behaviour 5 ouraffcbUons being quite tur¬ ned a contrary way, and our old vicious depraved cuftonae bein* laid a fide.
CHAP. XXVI.
c Moderation in flee ping and peaking,
STudents and Magiftrates amongft other things mud take care
for their deeping and watching. For if thcle be moderate and v/fag** uled feafonably they are of great concernment to eftablith and maintain healen. For befide that they make the body lightfomc and lively, they make the mind more ready and cheerfull 10 t fled any duty. Immoderate flee p makes men flupicb fluggilh, wic- ieffe, forgetful!, and thefe men hardly come up, or attain to any famous Arts. Wherefore men of this condition are alwaics to be provoked to take pains, to diake off fleepinefle and drowlineile., and to bethink themfelves of foraething that may be worthy of a man that is free and at his own difpofal.
What concerns deep about noon and in the day time, I would wbmfCeep at not have young mentoufeit, un lcfte they be tired with heat and »o labour, or they have eat or drank diforderly, or watched too long the mghc oefore : for then Without any dammage they may flcep at noon, otherwife it weakneth the memory, and clouds the mindj and makes the head heavy, and the eyes dark, especially when they deep with full bellies, and moreover this inconvenience follows it, that when they wake they nanfeate, and yawn, and dretch cnemfelves with open arms, that is, they retch their lims what • • every way, the vapours being diffufed all over their bodies, by (truth* ** reafon ofa faint affection, and fcavourifh cold* which our coun- treymen call tPanluft, the old Lacinescailed it Hehcw , which word HelutusiV* Signifies thofe that loath and are flagging by reafon ot fome furfet **"(****& or deeping at noon-day, and who are al waies forced to yawn.
’ But old men and fuch as are of ripe years may lately deep at to (leef 4*0** noon, that is, after dinner, fo that there be fome dilhnee between, v>°^or*rx chiefly in Summer and hoc weather, for thatdificniperof the Ayrc people° makes men fleepy, and at that tune we may take the convenience either to deep fitting in a chair, or lying down on a bed, our heads being laid high Upon a pillow. For by fuch rerrtfhmenc in deep, the fpirits both natural and vital, from whence the animal fpirics of the brain receive their nutriment, are reflated and revived.
But immoderate watching is hurtful for all ages, but mod hurt- r . . . full for old age, as is a Ho fading, fur both thefe dry chc br&in, and C *** *
befides that they make men frantick and doting, .they ^rythc Whole body, and make it lean and ftarved. Wherefore if by v*
• ' ,v immodc-
34*
Moderation in eating
immoderate watclnngs, fallings, or night lucubrations, or too much labour or immoderate venery,our forces and fpirirs are exhaufted and worn away, and we grow lean, the vital moyftufe being qon- iumed, we muft renew our ftrength with moiftningdiet and fleep-
sleepy remedies ing drinks, fuch are Lettice,Spinach,like Mallows in effect, Orach, that moijlev the Buglofle, and Burrage, the frefti feed of Poppy, x Water-Lilly-
fiowers, called commonly Nenuphar , or water and Marfh-Lillies $ the Hollanders call them Tlompen , or Water letieh ; to thefe add Vio¬ let flowers, Pine-kernels, fweec Almonds, Piftaches , or fiftick nuts, cremeof Barley, Rayfins and Currans that have fmall kernels but no ftones, Dates, Oranges, or Citron-pills Candied with Su¬ gar or Honey, for the vital or innate humour is refrefhed by them, and the Brain, which is the feat of the mind is moiftned with a moiftdew, and fweet vapour , from whence arifetfcufweet fleep
drowfi- and reft, without trouble or tofling up and down. But if any man nejfe maybe be naturally drowfy, and he hath no fpirit to any brave actions,
flak™ °JJ' Jet him continually labour and exercife himfelf, let him avoid all moift and cold meats, and eat onely fuch things that by their hea¬ ting qualities can dry up the fuperfiuous humours that are the caufeof fleep : asareHyfop,Rofemary, Sage, Origanum, Marjo¬ ram, Savoury, red Colcworts, Ginger, Pepper, Nutmegs, Cloves, , and many more that relieve the brain that is filled with moyft
- vapours, andraife the mind that is opprefled with damps and thick mifts,and make it ready and prepared for to conceive honeft intentions.
CHAP. XXVII.
what profit or difprofit comes by fullne fie or emptinejje , or when the belly is bound too much3 or is too loofe.
T He fame moderation muft be ufed in all other things that may profit, or hurt our health : as are repletion, and inaniti¬ on, whereby the body is either refrefhed by meat and drink, or is emptied when it is full of humours. But as ftudents and magi- ftrates muft be frugal in diet; fo they muft not keep too fparinga diet, leaft their fpirits fhould wafte .* who muftalfo obferve this accurately, that their bellies be not too coftive or too loofe* For both thefe if they exceed the mean, are equally hurtfull to our
wbatio&fenth health. For if it be too loofe, and we go to ftool too often, it will
make the body lean and ftarved, and keeps us from fleep, dries our brains, and impairs our memory : but it we be too much bound and coftive, it clouds the memory, and makes our eyes dull, cau- fing troublefome and tumultuous dreams, groffe thick humours
Whathearbs being carryed to the Brain 5 But fuch things as gently foften the make the Eel- belly^are violets, Lettice, Spinach, Orach, akind of Mallows, {y VW cry* which Martial (hews was commended by the Antients for that ufc.
The
/
Chap. 2 8 . The pafjages ordained foriexcrements muft be purged.
343
The Country wife to make my belly loofey ‘ T)id bring me Mallows , &c .
To thefe add Bug] ofle, and Borage, Chervil, in Dutch Kervet, Betes,Blitcs, Damask-Piunes, Grapes and Currans with imali {tones, Mulberries, Figs. Phyfloal things that do it, are, Mercury*
Fumitary, Polypod, Senna, Rneubarb, Wild Saffron, Epixhyme,
Caflia, Manna or aery honey ; for Scammoncy, Tripolium or Tur- bith, Melsecean, See. dejedt our fortes, and therefore are to be ex¬ hibited to none but fuch as are flrong, as when we leek for a hard wedg for a hard knot. But if the belly be more loofe than is good for our health, it may be ftopt with the frequent ufe of red Mints, n bat bind the or by the Syrrupof it which is frequent in the Apothecaries (hops. beUy°
Aifo Quinces flop the belly, and whatfoever is made of them, Red Rofqs, to thefe add ledlars, before they grow foft and tender.
Cornels with a ftone kernel within them, but with a very good pleafant tafle, that is fowre and alfringenc, Pontick Sumach, our men call it Ribes, which wonderfully ftirs up appetite, and dif- cuflcth loathing of meats and ftrengthens the ftomach to retain the meat, efpeciiliy in Summer-time when the chokrick humour cau- icth the belly to be loofe, and makes fluxes, for which ule vyehave the juice otic made up with Sugar, which « Avicenna calls Rob, jrhatUKobi^ and this is ready, and will ferve to ftopa loofe belly, and to get Avicenna, one an appetite and defire to his meat* as alfo Pomegranates, that have red corner’d ftoncs in * them, and are fome fweet, fome lowre. ’ * A . . ' • - . - ... „ ,
Jl
If.
C H A,P. XXVIII.
x i f . t *i ■ , * . f *
‘ f ' 1 -- .
Students and Magi f rates mu ft often purge the p aft 'ages of
their excrements.
•r'c A'.'"- a
In
GOd that made the body of man hath not in vain created fo Thcpatfageior many vvayes and paffages ro purge forth the humours, and to crementsmufl walk away the excrements, left a man might be choked or op- be purged. prefled by the abundance of them, or the vapours that arife from them. So the head purgeth it fclf by the Noftrillsy Ears, the Pa-- late, and unburdens it klfby neefing and fpitting ; The Breaft and Lungs by the vocal artery fend forth ‘ffegmc by coughing : the Sto¬ mach and Ventricle cleanfech its fink by vomit and belching •, The Inteftines purge therrifelves by the belly, and with breaking wind backward, the guts arc cleanfed from their excrements : The Reins a -d Bladder fend away the Urine by the urinary pafkges, but the fupcrficio of the body difeufleth ail fumes and fweac through the skin that is full of holes and pores.' Wherefore fince the body cannot be well, unlefife all parts be rightly conliituted, and do their office as they fhould; care muft chiefly be had that
no-
344
y~- -
Horace in Art*
Health is better than wealth .
JL
L.ilEfifcu
Ettlnf. $o.
Wifi*.
Health is better than Wealth.
Chap. 29.
noerrour or diftemper arife, that may vitiate or impair the a&ings of the organical parts, for the mind it felf ufeth the miniftery of them, and by them doth famous things. If any dif'eafe offend them, if the head be heavy, or full of flegme, if the (tone, ftrangu- ry,or dripping of the urine vex a man, if dimnefieand blear-cy'd- neffe hurt the eyes, if the hands or feet be held with the Gowt ;
If Scabs or [welling tumours do offend •
The mind of man cannot fo readily perform it’s office or fun$i- ons. Wherefore I fuppofe they do well who take care of theif health, and keep the body and all its parts free from excrements. For fo the mind is fit for great matters, and more ready for any noble employments. The greateft part of men neglecting all or¬ nament, and taking no care of their health hunt onely after wealth, and is bufied in getting of gain, though health be better than Gold, and there is nothing more to be defired than tranquillity of mind. Horace confirms it by Verfes.
*
If thou be found of body feet and hands ,
’Its better than to have rich Craffus lands,
For ’tis not wealth nor baggs of G old be fare ,
Can cares of mind or body- fick neffe cure.
And that he might recal men to a frugal and moderate ufe of things, he adds.
He that enjoy es his wealth Muff alwaies live in health .
The wife Hebrew accords with the words of Horace exa&Iy; It is better to be poor and well, than to be rich and fick. Health and a found body is better than any Gold, or the greateft riches. There is no wealth better than a found body, and no joy greater than the joy of the heart s therefore felicity is not to be meafured by wealth or prol’perous fuccefl'e, but by the foundnefleof the body and of the mind. For he onely lives and is well, that perfectly enjoyes ' the commodity of both thefe.
CHAP. XXIX.
wholef me precepts are no leff e proper for the mind than they
are for the body .
fT^Herc are three things reported to be moft wholefome, which JL are fit for every man to obferve,
To feed not to full,
N ot to fly from labou r,
Topreferve natural feed.
Chap. 2
345
To niefe I oppofe as many things moft un whokfomc, which bc- fides biieafes, bring en old age apace, and caufe men to die
young.
To eat too much.
To be idle,
To ufe too much venery.
For fince frugality, when we banilh gluttony, keeps the bbdy mmttkfewtf found ; and exercife,when we drive away idlenefle and fluggifh- dterat!°f ln nx~ ruffe, makes the lame nimble and ready, we may take examples " ** tns,u fromhories for the other.
Our minds are lengthened by no induflry, ts4s by declining lo ue andquenery.
Pirz,l'$.Georgjl
For intemperate and Iuilfull youth makes the body feeble in oidageunot old age. Wherefore fince we are to ufe moderation in our de- trofcrf°rve^ fires,in our youth, we are to do it much more in our age, and to flop up all waves of luxury j for, as it is naught in youth, as Cicero faith, fo it is moil unfeemly a id foul in old age. For as we need ftrength in war, and agility, and force to endure labours.* fo in Jove we need ftrength to wage war in Venw camps in the night, which will confume the cedioufnefl'e of matrimony, and make us able tofuftain the conditions of a froward Wife. Wherefore not War, nor love are fit for old men, becaufe both thefe carry With them many troubles and hindrances which old age is not fit nor able to undergo. Ovid *hath exprefled this in very elegant l i a mof Verfcs. " 6 ‘ *
• • x •
Cupid hath Tents, and every lover warj Believe me Attic , every lover war ;
What times are jit for war , with love agree ,
Old fouhliers are naught, fo old venery.
Love is a kind of war far, cowards then ,
For to maintain thefe Enfigns are no men ,
The winter nighis hard labour , and long wayes ,
And every pain, ts found in V enus frays,
i T * ' * • 1 . « • * - • n
Who fees not how uncomely it is for an old man that is full of wrinkles, and worn out, to fall to killing and embracing like to young people 5 for old folks are unable to perform thofe duties.
So Sophocles when he was old, being asked by one whether he would ufe venerious ad ions ; anfwered well; that the Gods had order’d it better, and that he would with as good will fly from that,' as he would from a rude and cruel Mailer.
Aaa
34
We mujt take care of our Credit.
ire mu ft have cave of our cre¬ dit.
l.i-offlc.
Math. 16.
Chaifi did not feck for honour amongfl men,.
mfeffmoft faith •
we mull take
care for deceit-
cy.
How we mufl afteft glory.
LJ, £}$.*?•
x
*
Chap.30.
CHAP. XXX.
we mu ft take care of our credit and reputation .
USc all the means you can, that your acquaintance may have an excellent opinion of you, and may give a laudable tefti- cuony and commendation of your worth, and may think and fpeak of you worthily. Nor be afhamed to obferve what opinion the common people have of you, and how they ftand affeCted to¬ wards you. For to neglect what any man thinks or fpeaks of a man, is the part, faith Cicero^ notoncly of an arrogant man, but alfo of a diflolute man. So we read |hat Chrift a^ked his Apoftles what the multitude faid of him, and what rumours they fcattered abroad concerning him* laftly, what they thought of the UMeffiMz not that he fought for glory and was ambitious, but that he might make trial, whether after they had heard fo many faving Sermons* andfeen fo many Miracles from him, they thought any better and more honourably of him than the common people did. Where¬ fore he enquired fo much of them that he might draw from them a iolid profeflion 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 isnpoftures, as the Pharifes did calumi- naceit; but is all laving, and fincere, delivered unco us, by the truth it felf, and the Son of God who is the Saviour that was. ex¬ pected. Whom when Saint Peter by the infpiration of God. had openly profdTcd in the name them all, and had undoubtedly proclaimed Jefus to be the Saviour of the World, and that by be¬ lief in him, all mankind obtains redemption, Chrift praifed the profeflion ofSaint Peter that he had by infpiration from above, and faith that being it flood on fo firm a foundation, it fhoiald never be conquered or fail. In every aCtion and in every word and deed be mind full of decency, and what is moft comely, for the reafon of honefty requires that. Whence it is a handfome faying, that it is the chiefeft Art to know what is decent, that is, what is fit for nature, and convenient to our wit and manners, Dat * 1 vel voeght ende betaemt. It is a compendious and ready way to folid glory* ifyou Chew your felvestobefuchaoneas you would be thought to be, which Horace gives us notice of ^
5/tf good to be what men do fay thou art j
That is, what thou art faid to be, and which the people teftify of thee. For if they fay thou art a juft man and honeft, it is well fo thou doft not deceive them, and doft not counterfeit and perfo- nate an honeft man, as fome ftage-players ule to prefent the per- fons of others, for fomemen at firft acquaintance will feem very good , when as they are nothing but crafty and wicked impo-
Hors.
Their
Cha p. 3 o . BafhfulnefJ e commends young men .
347
. . Their Face is good ,
But afalfe heart lyes under a fair hood .
Perf. Sac.
Remember that there are two vertues principally for which young men commonly are wont to be commended, Faith andTaci- tumity,and if Bafhfullnefle be joyned to thefe, which is an amiable colour of young people, which fets them forth with a comly white and red: there can be nothing that makes more for their honour modefty, ingenuity, and makes them amiable. But who ever wants this ingenuity and ornament of youth, or lofeth thefe, is efteemcdof,asoncthatis loft and paft hope, and is marked for wickednefle and impudence. Wherefore this fentence is not falfe ;
/ think him loft , who hath loft fhame .
For lhame-facednefTe and modefty exceedingly fets forth young people; that they will not eafily come to good, and they promife Bafhfuineffe little for honefty and venue, who have no figns of fhame in them. c™Tndiy°mz So Diogenes when he faw a young man blufh, hefaid. My fon,be of F F good hope, for this is the colour of vertue honefty and modefty. f/^ZT ' So when Mitio in Terence had a great hope of his Son, He blufhed, faid he, therefore all is well. Bafhfulnefle and confeffion are an argument of innocence, if they be found in thofe that offend not of malitious purpofe ; fo are impudence and obftinacy, figns of wick- ednefle. For fome mod confident young men are not afraid to confidence^ look boldly upon men of gravity, and to fettle their eyes andcoun- naught . tenance, and to deny the ta&, though it be evident and cannot be denied. But that you may have praife without envy, and win friends, you muft ufe, as the Comedian faith, to endure all things.
For to f Hhn.it to thofe with nhom you line , And follow them that good example give. And for the chief place never for to fir ive.
Ttrent . Andr . Aft. i.Scen.ij
For it is an argument of a generous and modeft mind, to do much and yet co fay little of bimfelf, as Jugurtha in Salusl did; otherwife, than many boafting, vain-glorious fouldiersufc to do, who vaunt rhcmfelves, and fpeak ..reac words concerning their own a&ions.
Bucfince windy words arc hateful to all men, let no man flatter *9afi\ngU odd] himfclf concerning his wir, learning, riches, or fpeak ambiroufly w* ofhisown gifts, but let him fo moderate his actions, as to fpeak humbly and think fo of his own parts, lead, as Same Paul faith, he Bon. feem to defpile and undervalue others. Horace amongft the reft gives us this admonition in rhefeVerfes.
A a a 2
Search
i-
348
We muft regard our credit.
Chap^o*
l. i. Epifl. 19*
EcclusJo.
Math. 7.
Hafyfpeteb
naught.
Epi(i.i7.
Search not thou others f ecrets , nor dif clofe, ,
In drink or anger , doth repofe
In theey nor praife thy f elf \nor others nofe.
Never infult upon another mans calamity, though he be thine enemy, but rather be forry for him, and pitty him. For l'uch are the chances in humane affairs, that many frop the higheft felici¬ ty, and largeft poflefEonshave been cart down to the greateft want and nufery,and have fallen upon a moft lamentable end. Again* others from the loweft condition and miferable (la very have moun¬ ted to high honours, dignities, and commands. What thouwoul- deft not have done to thee, do not thou do to another man: For Chrift will have all our actions and endeavours brought to this rule, when he faith. All thofe things that you would have men do unto you, the fame do you unto them 5 that is, afford honour, reverence, and help to every man, and other duties of humani¬ ty, that each man would have others perform to him. Be not ha- fty nor rafh in words, or inconfiderate ; take heed thy tongue out¬ run not thy mind, or thou fpeak words through thy throat that muft be eaten again. For many that we keep company with are falfe, and cannot hold their peace, who not onely publifh what any man fpeaks unawares, but who caft afperfions and calumniate the credit of other men , wherefore Horace gives every man .good counfelj
That I may warn thee if thou warning need ,
Of whom thou fpeakefi} and to whom take heed.
Of much enquirers fee thou do lew are ,
They’ l prate , their Ears and Tongues loth open arey They l never keep thy counfel , and in vatny A word once utter’ dy is cal'd back again.
A
Prating is hurt- full.
Verf piers.
In which Verfeshe admonifheth us to fpeak confiderately and fparingly of others, and to utter nothing rafbly, becaufe it may fometimes do a man wrong, and hurt him. Laftly that enqui- rers,Trapanners and fpies muft be taken notice ofj who thruft ' . thcmfelves into all companies, and fmcll men out that they may accule them before the Magiftrates and Judges, fothat it cannot be fate to whifperany thing concerning any man, and it is not lawfull in fuch unhappy times to utter openly what the mind di- dates unto us, or reafon perfwades, though it be confonant to truth and found religion, and that by reafon of ipies, to whom there are Tktanatiaof. honours and rewards allowed, that they may be the more diligent to hearken and to fpy out other mens ad ions, which is a moft in- famous and deteftablecourfe of life, and they that employ them' and ufe them for this end, hate them alfo. For the treafon and indirement pleafeth fome men well ; but they cannot endure thofe that are the Traytors, though they ferve their turns well at the
prefen r.
Contentions to be quieted .
i
34 9
Chap. 3 1 •
prefent, and their office is very well liked, for they fufpcCt fuch
men, as unfaithfull and uncertain, Augujha Crfar made this ap- blufrUtoTu
pear, who, when Rhymirales , King of the Thracians did overvalue »*».
his own merits very infolently before himjfaith he, I love the irea- h %
fon,bur I hate the Tray tor. So, as Julim Capitolina reports, all jon^ * Tn-
informers were forbid by the Emperoui Antoni nu*Tm that is,fuch
kind of men who had a fourth part of mens eftates for accufing
them. The Dutch call men of this occupation Aen brengers, who
are the more hatefull both to great and fmall, becaufe in words
and deeds they exafperate and make things appear worfe than
they are. Wherefore Manta the Philofophcr an Emperour, put Ml^as the
away all thefe accufers and calumniators, fetting a note of infamy cfStnu
on the heads of falfe informers. Saturio the Parafite in Plautta, t»PerfaUS* '
held it infamous and deteftable to play the informer, and he had
rather, as his Anceftors did, fill his belly by flattering other men,
chan by traducing them, to grow rich by this means, lying at catch
for other mens lives and eftates ; yet neither of thefe officers is of A
any efteem amongft folid men, who will not have their Ears boar-
ed by flatterers, and Parafites, and to let their minds be drawn mr,
away with their alluring words. ^
CHAP. XXXI.
It is commendable to pacify dijjentjons .
IF any contentions or quarrels arife amongft the Citizens or contentions m our acquaintance, it is the part of an honeft man to allay them t9be ted . as far as he isabfe, to pur away all offenfes and debates, and to compofe them that they do not increafe to greater mifehief, to take off all quarrels and controverfies, to pacify difeords, to re¬ pair concord, and to make peace and quietnefle betvveeen fuch as diiagree, and to become a faithfull and diligent reconciler of dif¬ ferences between man and man, which work of humanity our Sa- Math. s. viour placeth no fmall bleflcdncfle in, and he calls fuch as are ftu- Afeace-maket dious, to make peace the Sons of God. From this and many other defines fraife^ vertues, wherewith charity, that is, a defire of deferving well of all men is adorned, all turbulent and tumultuous men are -very far off, who hating all peace-making and quietnefle, trouble all things with a wicked intention, and ufe no means to heal and cure what is ukcrated and wounded, but exafperate all, and as the Proverb faith, add Oylt ) flame. And when Kings and Princes, chance to be angry, whofe minds are naturally generous and *^l*£:are fin fierce, they are more and more i iflamed by their mad and cv ill counfel : than which kind of men there is nothing more deteftable and execrable, cfpecially where Religion is concerned, whereas they ought to be moft free from all vitious affections : leaft by their fharpnefte and cruelty it fall out that mens minds are
eftranged
35°
A Slanderer as had as an Informer. Chap. 3 1
/
eftranged from the ftudy of piety, rather than allured unto it. For whether they think good to fettle the old cuftome, or whether by caking away the old errours, which by length of time have crept in, they would innovate fomething, and bring Religion again to the firft fountain, all things ought to be done by judgement and found counfel, uling reafon order and meafure, left perhaps fome tumults (hould arife, as it hapned- 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 a (landerer is of arms, and the end thereof was mod lamentable. A virulent inform™ backbiter is no Idle dangerous than an informer, who brings de¬ ft rud ion on fuch as deferve it not, by flanders, contumelies, re¬ proaches, and calumnies, and by a venom’d tongue he kills mem Now fuch fort ofperfons Horace notes out unto us, and bids us avoid them.
x, Scm. 1. Satyr. 4»
- 1 He that backbites bis friend.
And doth when others blame him , not defend , who ft rives to make men laugh with f soft 's and jears ,
He that invents whats not , and what he hears Cannot conceal, is dangerous indeed ,
If thou be wif of fuch a man take heed.
That advice of Solomon comes very near to this j put away from thee an evil mouth, and let the lips of fcorners be far from thee* And a little after : Be not a companion of fcorners, for their de¬ finition comes fuddenly.
The facred Writers fhew in many places that this rage of Io°*^ detracting was alwaies hatefull to the beft men, and Saint Au - fimiA. guftine did fo much deteft it, that he had in his dining room this Verie fet up to be read againft backbiters, and to flop their
mouths^
Prov. 4-
prov. z4. Ecclus. 10.
Exod.
Rom. 1.
Verfes ufed by St. Au guftine.
He that friends abf ?nt loves for to backbite ,
Or to j 'peak flippery words , who takes delight ,
Or with full cups to tire men , w>ho love Olirth , let him from this Table far remote.
For by this means he drove fuch fellows from his company at meat, who were delighted with quaffing or backbiting, or wh^> would fpeak unfeemly and immodeft words at Table.
CHAP.
/
Chap.32>3 3*
We mujl avoid Curtofity.
35 * ,
CHAP. XXXII.
v \ , * » \
man grow infolent by profperity, nor.be dejefted by adverjity, tint let every man fupport himfelf by Gods providence .
' ' * V ( * *■ • n' \ ' '
Since in the life of man the te is nbthiiig certain, or of long con¬ tinuance, nor do things al waies run the fame way in a conftant courfe, but by turns fometimes they flatter us with felicity, fome- titnes changing their pofturt, they prefle iis down with adverfity ; conftaxeyii wemuft eftablilboiir minds with fo much conftancy and liability, commcnd£d° as not to grow infolent in profperity, nor to be caft down by adver- fity. But whitherfoever the affairs of a man incline (as fome- ^nvlfi be times it falls out upon a very light occafion) a man miift alvvaies fup^nedby bear himfelf up, fupported by Cods word, by whofc will it is ccr- Fevidencu tain that this world is governed, and as he pleafeth, fo all things tome to pafle : andtothismuftailprofperousand adverfe events be referred, and not to the inconftancy and rafhneflfe of fortune. ^ nmt r0Y For be it far from us that they who have the hnowlrdgc of God, tuL\ Vejaftd fhould perfwade themfelves that any things falls out by chance or h ckrifians. fortune, whereas the principal caufe of all things is to be referred unto God.
CHAP. XXXIII.
4 V f '
• /
We mtijl avoid curiofity; 5 \ y >
BE not too curious anobferver of other mens matters, but let •
thy chiefelt care be rather to amend thine own life, than to Jk/wMwK had fault or to obferve another mans life. Alfo the Apoftle Paul ten u naught.’ doth admonifh carefully every man, that they fhould not have 2-Cor ^ their eyes taken up abroad, but that all men fhould be quick- lighted in himfelf, and diligently obferve that as to commit no faults that thofe who were without might jullly find fault with 3 But as for other mens matters, and bufinelfes that concern us not, he would have no man to be too curious about, or to obferve too narrowly, though there bejfomeerrotif committed. For fome are fuch grangers to the profeflion of the Chriftian Religion, chat they refufe found counfels, and they hate thofe by whofe means they might be recalled to a found mind ? as fome men that are ■ r r difeafed and lick of the Pox, defpilea fafe and experienced Phyfi- nyfcian$M tian, and had rather ftink in their nafty humours, than admit of found remedies. Wherefore fmee it is not alvvaies good to med- MMtmn die with every mans matter, nor is it expedient to be curious in measmatwi. Other mens affairs 3 The Low-Countries ufc to objedt this Pro¬ verb againftall bulie-bodies. Luttel onderwins maeft veel vreedts.
That is, he procures much peace to himfelf, that doth not thruft himfelfinco other mens matters. Hence, Saint Taal recalls the
352
/~
We mu ft uf ? moderation in our Garments . Chap, 34,
zTheffA Tkejjalonians t0 their own bufindfe, and will not let them be bufi- e ' bodies in other mens matters. It is wonder, how quick-lighted guuk-fi&ied (ome men are in other mens matters, and how they can fuddenlv “atTom- m efpy and obhrve what other men do, but they neglect their own affairs, and are wholly taken up in prying into the ftate and condi¬ tion of other men, whereas they are at home more blind than Bats or Moles.
. ;
Perf. Sat. 4. So no man f *es bis own , hut f ?es the f uk ,
That bangs behind upon another s hack .
'
And fuch men Horace reproves afwell as Terfms e
t . ’ ' 1
•» j \ ! 1 * 1 •
SemA.Sat.fr Becaufe thou art blear- ey d for to behold
Thine own defaults, how is’ t thou art fo bold, tAnd f ee’fl as quick as Snake or Eagle can when thou doji view the faults of any man ,
Befides , / wijh thou wouldefi fearch and find,
Unto what faults thou fi an deft mo ft inclin'd.
By nature or by cuftomeiweeds will grow Jn fields that are neglefted a/s we know v
Since therefore this love of our felves doth exceedingly blind dttel us, and call fuch a cloud upon our minds, that many flatter them- our * felves f ° felves in their own faults: Chrift doth fharply inveigh againfl;
them, that look rather to other mens lives than their own, and can fee a mote in another mans eye, but they cannot fee a beam in their own, that is, they can fpy any fmall fault, and a thing not worth noting in others, whereas they cannot fee a great fault, and the groffeft vices as big as beams in themfdves.
Math. 7. 6.
The Proverb explained of a mote and beam in mens eyes.
U
CHAP. XXXIV.
«
ive rr uftufe moderation in our garments.
we map regard A S in Banquets and provifion, we ought to be mindful of fro- the ufe of things gality, and temperance : foinour cloathing and garments
• we put on, we mull ufe the like moderation, that we may do no¬ thing for luxury or vain oftentation, but all for natures neceffity and for the ufe and commodity of our lives, to this if we add de¬ cency, and ornament, fo it be not too curious, I think it may be well endured. But fince women above others love to be richly apparel’d and adorned, that they may draw affe&ion by their at¬ tire and beauty ^ me Apoftle Peter admonilherh Matrons, that they fhould not bellow too great coft on the ornaments of their bodies, not plaiting their hair, orwearingof Gold, or of putting on gorgeous apparel. Rings, Jewels, Bracelets, to be gazed upon
Women love to be gavpdy in ap
1 P et.3*
353
't •«> T
Chap. 3 5 . Let no man defpife the Lot which is defignedfor him .
by others, but to ufe decency in their habit, and be pleating to tneir husbands in comely, chough not over-rich garments, and fhould labour to win their love, as thofe noble women of old did,
Sarah) Rebecca, Rachel , and Sufanna . Yet I know many men that Genef.19. both in our dayes, and in the memory of our Ancedors, who by **
codly cloaths, and by new fafhions brought from other countries, ° and by fumptuous feaftings were brought to want and beggery,and were derided by thofe who helped them to fpend large pofleflions, and they who by cheating and crafty wayes had fo ferewed from them wha; they bad, would not bellow one farthing to relieve them in their greateftneceflities,when they had brought themfelvs to live in Hofpicals, and in extream poverty.But lince we fee every where fo many prodigal fpendthrifts, that walk what they have foolifhiy, ajid yet covet other mens edates : it can feem no wonder, somwingof to fee every where fo many exhaufted with debts, and opprefled with other mens moneys, not onely amongft the common people, but even amongll Lords, Courtiers, and great men who carry it -c ,v out like Princes, who oft-times defrauding Orphans, and Wi¬ dows, from whom fhey have got the money, will pay nothing to any man while they live, nor after they are dead ; tiiat all they have is pawn’d belides their fouls, and indebted to Creditors, fo that afloon as they are dead all their goods are feized on bv the ^oiceofa common Cryer, and the Creditors drive who fhali be fir It ferved.
' I
— - > - - - - — - * - - - . I
; * v s f v ^
. chap, x xxv. ~ * .
Lei no man defpife the Lot which is defignedfor him .
BE content with that lot and condition that hapneth unto thee
in this fiate of life, and that thou mull ad upon the Theatre of owneftate!” this world, and for the time endure it moderately and patiently, what ever it be, in what place or order loever thou Handed. T he 1 cor. 7.
Apoftle Paul requires fotne fuch thing of the Corinthians by bring¬ ing for an example bond and free, circumcifed and uncircumci- fed, married and unmarried, and he exhorts them all to bear their condition with an equal mind, and for no condition. to revolc from theif Chridian profeflion they had entred upon. For as he Let every man . faith in Timothy godlincfle is great gain, if a man be content with V°~
what be hath. Yet there are fome who when they repent of their inctnfiaaeyis condition, and are weary of their prefent Hate, they defire to dlJaUoweel' change it; and to rake up one chat is more convenient, and if they cannot obtain this as they defire, there is no caufe for them to tor¬ ment themfelves, or pine away with lorrow , but they mud endure all willingly and quietly, and mud not murmur or refid aiitbbw*™^5 againd God who is the modcratour of all things, Who by his fin- *• ..
gular providence governs this world, and dilpofeth of humane af-
Bbb fads
t
354
Every man to le content with k is own eft ate. C ha p, 3 5 .
Tfalmli.
4 Reg. do. Ifaiah 3 8. Jofuab
Vfdm i io.
Pfatmu-z-
y
The pltce of Ifaiah explai¬ ned.
SemJ'&ti' i
1. 1 . Sew. Sat. i.
fairs in the belt way, not onely,as Otero faith, tor all in general,, but for each man in particular. Which alfo the Prophet i David repeats in many places? but efpecially when he laid*, h4jq fafbton- eth the hearts of ‘all men , and underftands all their works. Wherefore every man ought to be perfwaded, that God is the moderatour of ail things, and that there is nothing done, but according to bis will and pleafure, and direction ^ and that he obfervesevery man what he is, what he doth, what he effects, and with what mind* and affc&ions; and whether he is pioufly and religioufly addi&ed to his fer vice, alfo what is expedient and good for every one. Wherefore if at any time ail things do not anfwer our expectations and defircs, and we fail of what we would have, yet let every man continue in that date God hath appointed for him, untill the favour and bounty of our heavenly father (hall ofcherwifc deter*- mine of his (fate. For he, as it feemeth good unto him, chai>gech the order and courfes ofhumane affairs. He raifeth the poor from the dunghill, and fets them in honour and digni y. He cads down the proud and arrogant, and drives them from the places of profperity. Hemakes the barren woman fruitful!, and to be a jyfuli 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 reft in him, who takes the chief care of
humane affairs , To which belongs that of Ifaiah) chap. 3®. Thus faith the Lord God, the holy one of Ifrael, your ftrength (hail be in ftlencc and in hope, fwijcht ende verwacht, be Jilent and wait . In which words he drives away diftruft from turbulent and unquiet fnirits, and he exhorts them that they would quietly and fecurely wait for help and fuccour from God* for they (hall in time ob¬ tain their defire, fio they do not diftruft his promifes * £01 though fometinies God lends help after a long time,yet he never fails thofe who carefully wait on him with a fure hope and confidence, Ho¬ races curious obferver ofhumane matters,, when he faw men to be fo tolled and inconftant m that way and courfe of life they had begun, and that their minds were totally unfetled and uncertain-, fo chat every man difdained his own lot, and defired to change with lome other man, as the Merchant, Souldier, Husbandman, La wyer, he makes this enquiry.
How is't Maecenas that there is norma y.
Content with his. own lot , nor re a j one a/. ,
Prevail with , nor jhall ever we per [wade Men to be con ft am, or hold to one Trade.
And thishe profecutes afterwards in an elegant Proverb, bor¬ rowing a metaphor from tnc heards.
Z* I« Itpifl. 1 4*
The dull Oxe would wear trappings, and the Horfe Had rather go to plough.
Wherein
355
Chap. 3 5 . Let no man defpift t the Lot which is deponed for him.
Wherein he obferves that it is an imbred condition in men to repent of their own lor, and to wifh to change with others and to cfteem things they know not better than what they do know. In another place he gives the reafon of this Inconftancy and ieviiy that the mind flotes with,by a conteftation arifing from the de¬ lights of the City and the Country. For one man commends the City affairs, and the noife and frequency of people, the other pre¬ fers folitarineffe,and country delights^ and the pleafures of woods - and fields. For thus they argue one with the other.
*'* repent for what we are.
I fay who lives it'h Country lived) hfj}y Thou fay (l the City life is far wore Heft.
He that loves other mens chance , hates his own} Fools that we arey we love what is not known , jAnd dif commend unjujlly what we have ,
The mind's in fault that never leaves to crave .
In my opinion the Poet doth rightly accufe the mind and carts rhemhdisuju all the faulc upon the rafhnelk and inconftancy thereof. For fince “*$***' the mind of man is led by affedion, and not by reafon, and is tof- theriZel™ fed as a Ship with the Waves and raging of the Sea, it is every fast*. moment carryed divers wayes, and conceives divers opinions. And hence it is,that what courfe of lifefoevera man firft enters upon, he doth not alwaies perfevere initjbuc he continually thinks upon fome other way, wherein he fuppofeth there may be more commo¬ dity : whereas the change of our hate or condition doth notchange our affcCtions, or take off our cares, which are not in the things themfelves, but in our minds. For whether it be that a man change a foJitary life for to be convcrfant am'ongft many people, or poverty be changed into plenty of all things, the mind will be never the mo re quiet, bccaufe it doth not (Fake off chofe trouble- fome motions that are not obedient to reafon. The like happens to fuch men, (as Plutarch and Saint Baftl certify) as it doth to chofe that fail into the Ocean, and the wide Sea, who delire to come to a commodious haven they are bound for ; for they are no lefle ' troubled with vomitting, giddinefle, and naufeating in a great Aftmlei!or* Ship than they are in a fmall, for neither in the one nor the other JfedatStL ^ will their defire to vomit leave (hem ; becaufe the fuperfhiity of choller and rtcgme in their ftomachs goes along with them in both vcflcls. So in changing thecourfeof life, no man attains tranquil¬ lity, ucilertb he do wholly fhakc off his affections, and manage all his actions by reafon. Whence Seneca fpcaks pat to the purpofe. rtd Lucll, *
I think ic the firft argument of a fetled mind that it can conflft and
rtay with it felf. Wherefore (faith he) l rcjoyce O Luc Him that
thou doft not rove nor wander. For he that is every where is no
where. Wherefore it helps nothing to pafie over-Seas, and to go
from Cities to C ities, and to take up fametime chis,fomccime that,
courfe of life. If thou wilt avoidthefe things that prefle thee, be K
hot cd few here, but be another man, that is, compofc your own
Bb b 2 mind
/
mind, and lhakeoff vicious affections by reafon and counft 1, and moderating of all your actions by prudence. For, as he faith.
To pajje the Seas changes the place , not wind,
what will ftp- guc againft boyfterous defires that diftrad the mind divers
waies> lo that upon every light occauon it rorlakes its purpoie rc- folved on, we muft fight with Gods word and heavenly do&rine toafliftus. For this will make a wandring and unfetled mind conftant, and to be content with that condition God hath placed it in -y fo that it will neither leave it nor difdain it, or be too am¬ bitious, and gteedily gaping after another.
wicked men to he avoided.
Chap. 3 6.
CHAP. XXXVI.
We muft avoid the company and familiarity of wicked men.
Lj.dc 11 a.
tet every one converfe with thofe that are good,.
* Cor . I*.
Wlc\ed men to be avoided.
S Hun' the company of wicked men as the Plague. For as Seneca faith, we take manners from converfation, and as contagions lay hold of the body : fo vices pafle into our fouls by words and pollute our minds.So that a whoiefome Ayr is not tpore profitable forour health than for unfetled minds to keep the company of good men. We fee this in cruel and favage beads, which grow tame by the company and fociety of man-kind. It is alfo the con¬ dition of honefty to make thofe that are ufed to it vertuous and well-manner*d : fo wickedneffe and ungod linefle have this pro¬ perty to deprave and pollute thofe that deal with it and refpeCt ir. Wherefore Saint Taul faith, left any man be drawn away from the truth, and hope of Salvation, from confidence of obtaining im¬ mortality, and from the integrity of his mind j he carefully ad- monifhech thofe that are pious, that they fhould not conceive any fuch opinion, astoperfwadc themfelves there remains no¬ thing of man after death,but that the whole man perifheth as brute beads do. Which ungodly men who fear not God do diligently drive to perfwade impudent and ignorant men, and by their per¬ nicious dcCtrines they draw away doubtfull and uncertain minds from the laving truth, that is no wayes doubtful or ambiguous. Wherefore the Apoftle by all means draws off Chriftians from converfing with them, whocarefully (educe into errour fuch as are not crafty enough for them * for fo he illuftrates his exhorta¬ tion by a T r 'meter of CMenander.
ill fpeeches do good manners foon corrupt.
CHAP.
Cbap.37*
We mujl br telle our Tongues.
357
CHAP. XXXVII.
1 v . , . ni v
We mufl bridle our longues not onelyfrom obftene words, but alfo
from itile fpeeches.
BUt fincc we find that Chrift hath blamed idle words, and fuch as areunfruitfull, fuperfluous, frivolous, and which are fpo- kc» to no profit ofhim that fpeaks or hears them, fo that a Qian {hail give an account for them in the day of Judgment: how much, as Saint Paul faith, ought we to deteft obfeene words and fcurrilous fpeeches, filthy uiirth,and unlawfull delights, unfeem- ly feftivity, which wonderfully defile the foundnefte ot manners ? alfo biting jears, and nipping language, which leave a fharp re¬ membrance of them in our minds, and leave their fling behind, as Wafps do when they flye away, minifiring fuel for quarrels and contentions, that fometimes a matter being canvafled, and call; with fcoffing from one upon another, and fo back again in figura¬ tive fpeeches, hath at laft come to bloody battels, and by the In- ftigation of fomc, hath raifed implacable and bitter hates and cfbarreis, which being conceived inwardly and having taken faft hold on the heart, grow then moft frefh when they feem to be for¬ gotten, and quite obliterated. This rage of ill fpeaking and rail¬ ing difpleafeth Paul the Apoftle exceedingly, and he carefully warns the Galathians, that they (hould abftam from thole vitious and foul affedions, an d that they fhould not fuffer bitter words, and biting fpeeches to prevail amongft them, not any reproaches or defire of defaming others, left whilft one bites and hurts ano¬ ther by reproaches, they fhould likebeafts be one devoured of ano¬ ther. He doth the fame thing amongft th c Corinthians whom he lovingly invites to concord and mutual love in the name of our Lord jefus Chrift ^ and he exhorts them that they fhould not dif- agree amongft themfclves, hating and quarrelling one with ano¬ ther, but to be of one mind and one heart. The Apoftle borrowed this example from Chrift, who by many wayes perfwadcs his Difciplcs to mutual love and charity, which is the bond of per¬ fection, and the fulfilling of the whole Law. For there needs no Laws to fpur us on, where our good will is in read indie, and we have a fervent longing and charitable mind toward cur neighbour. But becaufe from incontinency of the tongue fad Tragedies and grievous tumults ufe to arife , efpecialiy when one vomits up againft another, the venome of his malice .* the Apoftle Paul doth give wholefome counfel to the Cohfiians, and fhews by the way what moderation muft be ufed in our words. Let jour fpeecb be al- vp aies with grace ,feafoned mtb S alt at you may knew how you ought to anfwer every man . That is, let not your fpcech be very much in re- joycingor {porting, lead it fall into lafcivioufnefle ; nor yet fe- vere, tTiarp, or bitter, leaft icdifpieafe thofe that (hall hear you, add fo drive them away, or alienate their minds. Let all your
fpcech
Math, i ». what are idle words.
Ephef. S’, Ll
Scurrilous
words mufl be avoided.
Eitwg jeers to be avoided. Gal. J.
1 Cor. r.
contentions te be avoided.
John 1 S’.
Cotef. 3. Ephef. a-
Colof. 4.
We mufl bridle our tongues.
*
358
We mu ft bridle our Tongues.
Chap.37.
S/tiatP Juls wholcfome ex¬ hortation.
1 Tim. 3- Tit. 1.
Saint Paul ob - fervtd a De¬ corum in all things.
Epbcf. 4-.
One vice f prints pom another.
Ill will mu(l not be kept, or maintained . Rom. n, *
2 Cor. 8. Hcb. 12.
Dent, 3;s, P/ov. 14.