CHAP. I.
Of Nature, Gods 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 brightnesse of his Fathers Glory, Heb. 1. John 1. God con­tains in himself the cause of all things. and the expresse 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 it self: 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 vertue; there is given to every living creature its own disposition, and natural inclination. In a word, whatsoever is contain'd within the compasse of the world and of the Heavens, is indued 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 view'd all things that he had made in six dayes, 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 [Page 2]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 Bakers house; Enter, here are the Gods also; the same must we suppose of Natures works. For in the smallest works of Nature the Diety shines forth, and all things are good and beautifull. 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 fulfill their functions.

For what use & End Man was Created.But Man was brought upon the stage of this world for Gods 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 onely 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 fastned to the ground, and brings us to know and acknowledge God.Natures 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, sub­tilty of Invention, and quicknesse of motion, and by the exceeding beauty of Vertue 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 vertue 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.

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 Emperours and Princes, [Page 3]and we esteem them highly, and present them with great presents,A simili­tude from the works of Empe­rours. because they do govern those Kingdomes they got without blood in great equity, because they have Magistrates unblameable, who in executing their offices and publike 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 rent by any Civil broils or seditions; how much more ought we to ad­mire and adore God, who without any care or businesse, 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 Coach-man 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 Natur's works must be referred to God. Yet I would not have Physitians 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 Physitians,

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 neerly) is the order and serious of Gods works which obeys his power, his words and commands, and borrows forces from him: The principall cause and original of all these descriptions, and as many as learned men may invent, proceeds from that eternall mind, as from a most plentifull 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 Work-master 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 knowledg of God into a very great admiration of his divinity,Contempla­tion of Na­ture raiseth mens 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 it self 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 come­linesse [Page 4]there is of things created proceeding one from the other, and how artificially, and skillfully, all things are made and builded, and shall see that all things were created for the necessary uses,All was created for mans 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 onely for mans sake, and to continue in a perpetuall 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 fiercenesse, He went into the wildernesse, and dwelt in solitary, vast, inaccessible desarts, where Tyrants could not pursue him) who delighted himself onely 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 satisfie 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 tediousnesse 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 tediousnesse. Curious Writers will adorn their books and Commentaries with the Co­lours and paintings of Rhetoriques and gallant words: But Nature the Instrument and Minister of the greatest Work-master, 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 expresse 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 Work-master 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 shews without life, taft, sa­vour or smell, and void of all vertue. For the inanimate nature of things, is not silent or without a tongue, but lively, cheerfull, up­right, that will set forth it self, 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 [Page 5]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 onely 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, Splendor, Magnificence of God, and the good will of a most bountifull 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 shew and point at many things, so they shew 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 ex­toll this admirable face of Nature, and ascribes it, as we ought, to the Work-master, and he doth with exceeding praises adorn his works that are seen both in Heaven above, and in the Earth beneath, and followes them with just commendations; so that by his intent and fixed contemplation of them, he was compelled to cry out,Psal. 103. How wonderfull are thy Works, O Lord! thou hast made all things in wisdome, 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, fastning our minds on heavenly things. The very searching out of things begets delight, and the mind is fill'd and affected with great delight.Tuscul. 5. But whatsoever Nature hath produced, not onely 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 alwayes green; others again in winter are spoyled of their beautiful leafs,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 Suns 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 flye in the open Ayr, some creep, others go; some wander alone, others fly in flocks, as the Stares do, Linnets, Chafinches, Sparrows, Pigeons; some are by nature fierce & savge, 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 obtain'd 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 [Page 6]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 onely 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 Gods 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 chiefly his Wisdome 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 Work-master, by the contemplation of Mens own Minds, and knowledge of themselves. For nothing more clearly represents God than the mind of Man. Whereby man was made like unto Gods Image and similitude.Mans mind is the Image of God. For Man is the most expresse representation of God: wherefore by reason of his outward and inward beauty, and vaste 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 vertues; 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 mans use. So Genesis the first, God confirmed the Principality and chief Government of all the rest unto Man: Be fruitfull, and increase, fill the earth and subdue it, and rule over all; Fishes in the waters, Birds in the Ayr, 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 excells 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 come­linesse of Mans 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 beau­tifull form thereof is very fit and agreeable to the manners of his [Page 7]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 carelesly seek into themselves and the works of Nature;David the onely 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 Work-master: 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 wonderfull, 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 formed in my Mothers 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 wonderfull unto me, whereby I was made, I cannot understand it. For when (saith he) I throughly search out my self, 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 Judgment 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 scituation 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 na­turall 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 naturall heat and moysture, 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.

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 wayes 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 businesse, is bound to stretch his wits soundly 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.

The body for a time is transitory and mortal; but since it is the vessel and receptacle of the Soul, and useth its Ministery, God hath also design'd 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 compleat 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 Gods 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 wonderfull wayes. For unlesse 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 mortalls long endure.

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 wandring 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 natures cunning in fostering, coagulating, and framing the seed of both sexes, that at the set time, when nine moneths 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 Crudled 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 mothers womb, that came from coagulated blood in ten Moneths, from the seed of man, and the pleasure that comes with sleep. And when I was born, I drew in the common Ayre,What are Mans 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 Natures order moderately:All things must be done mo­derately. As by the opinion of Hippocrates 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 wearinesse 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 Countrey that would perswade women that Mothers afford very little to the generation of the child, but onely are at the trouble to carry it, and must endure the tedious time of nine Moneths,Women do much in procteati­on of Chil­dren. as if the womb were hired by men, as Merchants ships are to be fraited by them; and to discharge their burden. By this perswasi­on, [Page 10]women grow luke-warm, 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 womens 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 shewed by a Hen, a domestick bird; for all creatures will fight for their young ones, and will ven­ter their lives boldly for them. I saw in these spring Moneths 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 Dams Udders. Their Dams were not frighted with the Seas vio­lence, but with incredible desire followed, till the Sea flowing up drownd 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, shew such great love toward their young.

CHAP. IV.
Of the likenesse of Parents and Children; whence it is that outward accidents are communicated to the Children and the Mo­thers 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 Physitians, 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, then 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 Girle.

Libro de opifice, Lactantius his mind, of the like­nesse of the seed. Lactantius saith, that sometime when the mans 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 ordain'd for the procreation of females, there will be something in it that is but half man, and will be fairer, and whiter or smoother and lesse 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 lesse.Whence is the name Virago? Again, if the seed be cast into the right side of the womb, it may be a girle may be begotten; but because she is conceived in [Page 11]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 voyce, and a bold and man-like 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 alledged 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 tacite 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 wo­mans Ima­gination what it doth. So whilest the Man and Wo­man Embrace, if the woman think of the mans countenance, and look upon him, or thinks of any one else, that likenesse 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 Hare-lip;Hare-lip. 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 pilled off the rinds from; before them every where,Gen. 30. and so he made the greatest part of the flock spotted and party-coloured. 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 quicknesse of his thought, and nimblenesse 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 layn with another besides her husband, fearing lest her husband should come in the mean time, after 9. moneths she brought forth a Child not like the party that she lay with, but like her husband that was absent. There [Page 12]is a very witty Epigram written of this,Sir Tho: More's witty Epi­gram. by that most ingenious Man Sir Thomas More.

Hence it followes, that the argument is vain, to assign the Father from the likenesse of the Child.Likenesse can confi [...]m no child to be the Fa­thers own. For neither the Law of Nature, nor the publick 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 lesse venereous, and not so hot, and do not with any great desire use copulation, but ra­ther decline from it; and that they may pacifie 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 oft-times 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 colour'd [Page 13]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:

And because Education perfects the gifts of nature, corrects er­rours, and frees from vice, he added very fitly,

Chremes in Terence concludes from the Mothers Manners, what the son is: for thus he brawls with Sostrata. Heauton-timerum. Act. 4. Scen. 3.

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, tipling; yet some by their Parents 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 dyet, that he may not hurt himself, or infect his posterity. For from the fathers seed and the mothers blood many things use to descend to posterity; for the same force and ver­tue that is in the Parents sperm is poured forth into the children, as from one vessel into another. So saith Catullus;

Parents diseases & faults de­scend to their chil­dren.Seeing that the seed flowes from the principall parts, and contains in it the force and nature of all the members, it comes to passe, that what disease is in any part, descends by right of succession to the Children. So the Leprosie, Epilepsie, feet-gowt, hand-gowt, and other diseases and defects are hereditary. And because the Mo­thers blood is the chief nutriment for the Child,Women de­rive most part of mis­chief to the children. and the secondary beginning of procreation, it oft-times 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 Mothers fault doth more wrong to Children, if she be un­chaste, [Page 14]and play the whore, than the Fathers fault doth; so like­wise if she be given to drunkennesse 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 begins to fall in love, she would so lose her reputation and honour, that no Cobler 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 whoredome. So as soon as any maid is overcome, and hath lost her maidenhead, and those cloysters of Virginity are entred, that fault can never be washt away, nor can those closets be ever lockt again. For so the Poet de­scribes it,

So Plautus in Amphitruo. I do not think that to be the dowry which people call so, but chastity and bashfulnesse, 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 daughters chastity and honesty, that they may not be polluted with wicked company, or be stained by them. For women-kind 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 progresse of natural cau­ses, what things will make one beautiful, or deformed and ugly, since these things principally consist in womens 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 turn'd thither, and all the faculties of the woman are busied in framing such a thing. For a vehement and fixed cogitation whilest it doth tosse 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, swoln blabber'd cheeks, wry mouthes, wide [Page 15]chaps, for these things come to passe because their mothers being great with them, thought on such deformed shapes, and representa­tions, or fastned 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 kisse 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 mungrels, 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 joynts, 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 formed, I think not fit to keep, least Women with child should be wronged thereby. But this monstrous form and limbs so crooked are not na­turall, but artificiall.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, least if any of them should grow corpulent, she should seem to be a Champion. See your Juglers that passe the Countries, use to wrest the limbs of young boyes, 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 naturall, and not by art, Physitians call Hydrocephalon, Very great heed what disease. by reason of the head swoln with a watry 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 Nurses 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 onely to be a [...]oided 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 melancholique people,Whence Children have ill marks. yet monstrous sights will hurt them lesse 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 joyns 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, Grape­stones, 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: unlesse 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 turn'd 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 Moneths after con­ception, a disease troubles Women which the Greeks call [...] the Latines Pica, when by reason of cold vitious humours, and sharp [...]gm that lyes in their stomachs, they earnestly desire, coles, pa­rings, chalk, shels, and other things unfit to eat; this mischief pre­vails most, when the childs hair first begins to grow, and they are with child of a Girle. For by reason of want of heat, flegmatique humours are lesse concocted. Hence it is that winds and often bel­chings frequently trouble Women. Of kin to this is the daintinesse of Women, wherewith men and Feavourish people are oft troubled. But child-bearing 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 moyst cold constitutions, and feed on ill Nourishment. There have been some in our dayes that when they saw a corpulent well [...]d man, they desired to bite at this shoul­ders,A History. and there was a man who that he might satisfie a womans longing, granted her leave to bite, least she might take any hurt: whereupon she b [...]t out a part with her teeth, and chewd it a little, and then she swallowed it raw. When she was not yet satisfied, she desired to bite 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 [Page 17]bite. I can see no other reason for it, than that the woman grieving in her mind, the vitall spirits are lessned,A Woman with child suffers if her longing be demed 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 womans Imagination can do, and what outward objects conceived in the mind can print upon the child that is then to be formed.When we must please sick people with diet. Wherefore I suppose they do not much transgresse 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 di­spell 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 intreat for, when they earnestly ask for them, and eat them with a great Appetite. For by this means it comes to passe 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 Hippocrates 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 wandring 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 dresse 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 batter'd by it. For by this acrimony and greedinesse of eat­ing them, the force of nature is sharpned 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 Feaver, 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 Epidemicall disease amongst us that had destroyed some thousands that by a sud­dain inundation of the Sea presently ceased; for by some outward [Page 18]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 Feavers: for so naturall 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 begin­ing 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 fruitfull vertue 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 oft-times fall into great diseases and cruel symptoms.The danger of seed re­tain'd. 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 stopt. For the seed growes 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 breathings, tremblings, and pantings 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 crabbid 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 lye but seldom with his wife, or the man be slow in doing his office, you shall see the house turn'd upside down; for some of this Sex are so greedy of copulation, that you may weary them, but never satisfie [Page 19]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 stiffnesse 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 wayes, (for she drawes forth the mans 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 menstruall blood; but the reason of likenesse to the force of the seed.A Simile from Plants and the in­dustrious husband­man. For as plants receive more from fruitfull 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 foster'd and heaped together in the womb, then it growes up with the Mothers blood, and increaseth by degrees secretly. Hence it is, that by sym­pathy Children love their Mothers most,Why Chil­dren love their Mo­thers best. for it proceeds from hea [...] ­nesse of Nature, and because the Mothers forces were most em­ployed about them. Also Mothers are full of love to their C [...]il­dren, and more indulgent to their young ones than the Far [...]ers be, who are oft-times 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 Natures 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 I [...]fan­cy, 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 curst as the Fathers be.Math. 23. Sto [...]ks love their d [...]ms. For this cause the Scriptures do so oft invi [...]er us to gratitude, which by the example of Storks, children do lowe to their Patents, and we are commanded to requite them. The like love we see in a Hen, which loves the chickens,A Hens sit­ing. 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 egs 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 dayes be hatched, put under a Hen; so that the Chickens will peep before the shell break. This tedious C [...]ild-bearing [Page 20]time of the Mother in which for 9. moneths she feeds the Child with her purest blood, and then her love toward her Child newly born, and the usual likenesse 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 onely injecting their seed are gone, and neither further the woman, nor help the child any more. Yet in so many moneths 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 wonderfull way.

CHAP. VII.
Whence growes 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 fruitful­nesse.THough all things are justly ascribed to God that made all, yet many things go in order by Natures 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 Na­tures Lawes. For example, a woman desiring a Man-child, prayes unto God earnestly for it, and God hears her prayers. For example, Sarah being past children,Gen. 27. and her courses long since stayd, 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 happi­nesse. Also A [...]na being much afflicted with her long barrennesse,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 Gods di­spensation had a Child by Elizabeth, that was stricken in years, and uncurably barren, which was John the fore-runner of Christ. So many others have pray'd 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 Gods 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 feed, 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 men­struall blood. which belongs onely to the woman. For, were that force in the seed, since the mans seed [Page 21]is alwaies stronger and hotter than the womans, children would be all boyes. 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 onely the matter of generating the child, but it is also seed in possi [...]ility. 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 onely in the menstrual blood, then should all children be girles; 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 vertue; 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 mans seed. But the womans seed receiving faculty from the menstruall blood for 9. moneths, doth as much exceed the man's, as the man's did the woman at first copulation. For it is proper to the womans seed, to strengthen and increase her own substance more than the mans. So the woman not onely affords matter to make the Child, but force and vertue to perfect the conception, though the womans seed be fit nutriment for the mans feed by reason of the moysture and thinnesse of it, and is more fit to frame and make up the concep­tion thereby. For as of soft running wax, and moyst clay,A Simili­tude from wax and moyst clay. the workman can work what he will with his hand; so the man's feed mixed with the womans seed, and the menstruall 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 moysture 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 growes 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 [Page 22]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 mans seed is the chief cause of motion, and the Instrument and Artificer, whereby Man is made; yet the womans 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 fay that these things happen from the influence and aspects of the Stars, and as just judgments 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 oblique, full of windings, ill joynted, 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 Countrey Women, chief­ly those that live near the Sea-side, being restlesse and troubled in copulation,A Mola of the Ma­trix. they have strange mishapen Embrio's, and do not onely 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 Pensil. For Marriners, 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 hurtfull, for the seed cannot stick together, nor be fitly united with the womans blond, whence it comes to passe, 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 onely the mens incontinence is to be found fault with; but also of the women, who having waited so long in [Page 23]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 successe 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 Moneths 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 begins 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 onely in those that are very lascivious, so as by often seeing their Husbands, and but touching them, the womans 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 mans seed being wan­ting, that is like the Work-master, the matter the woman affords,Mans 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 Moons Conjunction, when her courses run, not observing natures rules; for he strives against the flux, and sails against the stream.A common proverb to pisse against the Moon. Our people by a Proverb call it pissing against the Moon, the Latines call them, Born in the fourth Moon. Because they have unhappy beginnings of their life, and had their first entrance by generation contrary to na­tures order, whence it happens that they are very unlucky in busi­nesse they undertake. For when a man lyeth 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 mans 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 Gods command to forbid men to lie with women during their unclean­nesse.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 Leprosie and the Pox. And it doth this the sooner, if the woman be diseased of some con­tagious disease, as whores commonly are. For then 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 bow'd and bent legs, that there are so many swellings about the fundament and the groins, so many Bube's, so many swoln Emrods: and as for the mind,Bube's in the groins that there are [Page 24]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 chiefly they are here understood that are conceived in the fourth Moon,Born in the fourth Moon, cal'd commonly, Pist against the Moon. that is when womens 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 vertuous; or to perform any noble actions. And if they do any thing well, they have no successe 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 businesse, 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 lesse losse in their minds; For they want almost their com­mon senses, and are extream dull, without that sharpnesse of wit, quicknesse of Invention, counsell and prudence that others have. Informer years a woman that was an Islander took Physick of me, she married a Sea-man,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 burthen. When nine Moneths were past, that makes three quarters of a year, the Midwife was cal'd; first with much a do she was delivered of a rude lump, which I conceive was a superfaetation after a lawfull conception, there were fastned to it on both sides two handles, like to arms for the length and the fashion of them; It panted and seem'd to be alive, as sponges and Sea-fish cal'd Viticae in Dutch Elschowe, Sea spon­ges. which flote 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 noyse in the room, and ran here and there to find some secret place to hide it self: at last the women with cushions fell upon it and strangled it.Leeches in a Womans 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 extreamly tired and almost ready to die, brought forth a Man-child, of which the Monster had so eaten up the flesh; that so soon as it was christned, 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 [Page 25]should teach all men and women to use all decency, and orderly proceedings in their mutual embracings,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 wayes have their pleasure bounded. For taking no care whether their stomachs 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 joynts are tormented with Gowts and Aches.

CHAP. IX.
By what means he that will, may get a Boy or a Girle; 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 Girle, he must first know for certain, that the successe and happy beginnings of those things are to be obtain'd by Prayer from God, who is the principal cause of every effect. For sometimes though the naturall faculties of Man be as they should be, yet are men and women barren, and want Children, which God threateneth by Hosea, Ch. 9. bar­rennesse from God. to those that defile themselves with unlawfull copulation, or seek for to be fruitfull from any other but from God. Because (saith he) they went to Beel­phegor, that is, the Idol of Priapus, and were addicted to filthinesse, they shall not conceive; their glory shall flye 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 wither, 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 successe 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's Lover, who was rent 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 Natures weaknesse, if from any secret cause one be hindred 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 [Page 26]erected, and growes 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 errour, and repair the forces, as when there is a luxa­tion or disjoynting in any part.A Simili­tude from Husbandry. For as we see barren fields grow fruitfull by tilling and mans industry, and unfruitfull Trees and Plants by pruning and dunging grow very plentifull 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, coldnesse and drinesse of the genital parts, and reduceth the weaknesse 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 dyet 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 onely 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, Gnat-sappers, Wood-cocks, young Pigeons, Sparrows, Partridges, Capons, Pullets, 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, Eryngo's, Cresses, Erysimum, Parsnips, Hartichokes, Onions, Turneps, Rapes, Asparagus, candid Ginger, Galanga, Acorns, Scallions, Sea shel­fish.

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 Gun-powder 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 [Page 27]up. Hence some of our lascivious women will say, that such men that trouble their wives to no purpose, do thunder,The Wo­mans 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 especiall 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 businesse well. And that is when the monethly 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 lye 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 dyet, 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 menstruall blood receive more heat from the Ayr about them. Also a hot Coun­trey, ripe years, and lusty, and hairy bodies are fittest to beget boys. Also there are many things that by a speciall 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 effectuall in producing Children of the same kind with it, so that the decoction of juice of the Male drank four dayes 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 dayes, and in the same manner, will cause a female to be born, especially if the man lye 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 passe, that the cold humour being taken away, the woman is made fit for conception.A Simili­tude from the Earth. For as in boggy and watry grounds the seeds of Plants are drown'd, 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, Cinamon, 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 watrinesse of the womb. and wipe away superfluous moysture, and prepare the womb as till'd 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, shavings of Ivory, Storax Calamita, Harts-horn, Sumach, Blatta Byzantina, Myrtil seed, Witwalls, Cypresse Nuts, Frankincense, with the bark, Mastick, Spoonwort, Avens, Cinque­foil, red Roses: whereof some applyed outwardly, others taken in­wardly, strengthen the womb, and consume superfluous moysture, [Page 28]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 moystning means, both Meats and Physick.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 seldome, for both these hurt fruitfulnesse alike. For to eject immo­derately weakens a man, and spends his spirits; and to forbear lon­ger than it is convenient, makes the seed ineffectuall 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 Authour 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 dayes, or 7. at most; if a man lye 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 dayes, an Hermaphrodite. Though he brings no probable cause of these effects, yet methinks it seems to be very probable.Avicenna his opinion explan'd. For the first dayes the womb being cleansed, and the fordid humour perfectly purged forth, the matrix hath more heat, whereby the man and the womans 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 dayes hot blood is derived for nutriment of the Child that shall be. For the left parts, as being cold and benummed, 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 untill 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 scituation, 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 dayes, because the menstrual blood flowes, without distinction from all parts, and the matrix is made too moyst with cold humours flowing unto it, and the seed joyns to neither side, but flotes 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 call'd from Mercury and Venus. Irregular copulation is detesta­ble. Sometimes this vicious and infamous conception is begot by undecent copulation, when the woman be­sides Natures custome lyes uppermost, and the man under her, some­times [Page 29]times to the great hurt of their health; for by that copulation turn'd 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 unfruitfull 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 stayes fruitful­nesse. But women in years bear Children no longer after their terms are stopt. For since the flux of this excrement affords matter to generation of Mankind, the seed of man, like runnet and leaven, heaping this up within it self, it fol­lows, that a woman cannot conceive either before that humour begins 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 bloud be a profitable Excrement, and fit to seed the child? or onely 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 menstru­all bloud is venemous and monstrous, and they do wonder­fully rayse 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 Satyr 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 stopt longer then 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 bloud, and commands them to be purified. And Esaias to expresse extream foulnesse to be abhorred, All our righteousnesse (saith he) is as a menstruous rag, &c. Which though it be true,We must abstain from menstru­ous Women. and and the great Law-giver, by Gods order, did most justly forbid it, that no man should defile himself with fowl copulation, or be [Page 30]polluted thereby; yet this proves not that this flux is superfluous, and doth not serve for the childs nutriment.

For Hippocrates the Authour of Physick, and Galen a great lover of it, do rightly professe in many places that the menstrual bloud 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 menstruall blood is one principle of our Generation, and is by na­ture moist. L. 1. Aph. 14. Hitherto belongs that Aphorism of Hippocrates. 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 stopt, 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 stopt 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 Authours dilemma of the monethly terms. then 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 unlesse 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 washt 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 sweating in, whereby the Matrix is moistned; whence it is that the seed sticks to the roughnesse of the womb, and nourish­ment enough follows by the dropping of bloud that flowes thi­ther [Page 31]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 smoothnesse like glasse polished, runs away, and cannot stick and unite; for roughed things are fitter 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 Hippocrates; Those that have moyst wombs do not conceive,L. 5. Aphor. 62. for the seed is drown'd in these as corn is in wet grounds. Likewise they that have over­dry matrixes 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 discusse the matter, what strong arguments they in­sist upon who think the terms not needfull 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 Childs 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, unlesse it stay be­yond Natures time in the body, or it be restrain'd by some disease or accident. So in plethorick bodies, that is,Continual Fea­vers. such as are full of humours, pure blood if it be not ventilated corrupts, and causes a putrid feaver, and other next to contagious diseases, as the small Pox and Measels;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 weaknesse of that sex can neither concoct by heat, nor discusse 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 growes venomous by corrupting. But it is not so in Nurses, or women with child:What menstrua are venemous. for it is a strong argument, because that humour is usefull 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 lye 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 Parents Seed, but is infused by God, and can neither dye nor corrupt, what day of Child-bearing it is infused.

How the mind raiseth it self toward God.THe Soul of Man is by no means more invited to love God, nor can know it self better, than by searching into it self, and when it doth narrowly consider the excellency of its own mind. For so it comes to passe, that a man lifts up his mind towards God, and comes to know him, and despising all filthy vice, be­thinks himself,Man is Gods 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 Gods 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 excell 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 Gods 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 weak­ned, and do not so exactly represent the Makers Image, yet it is not quite lost, for the wound the Devil gave it is cured by our Saviours mercy, and his munificence and vertue hath restored that which was fouly defaced by the fall of our first Parents.God the resto­rer of decayed Nature. If any man would make tryall 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 ones mind is richly endowed; as Reason, Understanding, Judgment, 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 corporeall or subject to corruption.The force and excellency of the Mind. This onely 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 Judgment, the Mind; when it re­calls things past, Memory; whilest it discourseth and discerneth, Reason; whilest it contemplates, the Spirit; whilest 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 drown'd in the blood, it comes not ex traduce from our Parents, or [Page 33]from the seminal faculty, but it is free from all grosse 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 dyes his soul goes into another body, not onely of men, but some­times of beasts. Ovid in his 15. Metamorphos. hath thus rendred it:

Hence these superstitious Philosophers forbad 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. Christians 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. moneths. 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 Hippocrates hath exactly reckoned it, at what time the Child hath its perfect form, when it begins 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 moneth: But if he be perfectly formed on the 35 day, he will move on the 70 day, and begin to come forth in the eighth moneth: But if he be perfectly formed on the 45 day, he moves the 90 day, and is. born in nine moneths. Out of which passing of dayes and moneths 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 dayes or 7. moneths, giving every moneth 30 dayes, 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 girle, so that there is some difference in the accompt. For a female formed on the 30 day, moves not till the 70 day, and is born in the seventh moneth. When she is formed on the 40 day, she moves on the 80 day, and is born in the eighth moneth. But if she be perfectly formed on the 45 day, she moves on the 90 day, and is born in the ninth moneth. But she that is formed on the 50 day, moves on the 100 day, and is born in the tenth moneth. I have spoke the more largely hereof [Page 34]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 Moneth the child begins to be formed, 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 dayes the seed lies like an Egg,The rudiments of Mans form. and repre­sents Creme or Milk, and thin fibres woven like cobwebs are pro­duced, the nine dayes following, the Navel veins and the Cups, do administer blood and spirit, from whence are framed the orga­nicall 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 fourty fourth day the other parts are perfected, and the child begins 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 formed, 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, unlesse 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 flie 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 progenitours, 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 implyes 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. Davids 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 Ayre, whereby he shews that men excell 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 [Page 35]from a rational soul, but from the forming faculty, and the gene­rative spirit, that are in the seed and bloud;An Embrio in the first Moneth deserves not a Mans name. for these for the first fourty dayes nourish the conception, and enliven it, and form it like a man. Also the other creatures have a vitall spirit, and other powers of the soul, to live and perceive, which they have from the faculty of the soul, and the flowing of bloud, and by these they grow in the belly, and receive life. For which that of Levi­ticus may be alleadged;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 oyle. Which force of the soul, as Galen knew very well, so he ingenuously confesseth that he is ignorant what is the substance of Mans 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, judgments, opini­ons, and affections of men doth confirm this. So Horace writes,

Which I think proceeds onely 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 rejoyceth 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 Physitians 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 stopt, they become apople­ctick; for there must necessarily be some ways and passages of the veins, and Arteries, through which the humours and spirits animal and vital may passe 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 [Page 36]seen in every part of the body, and exerciseth every member. So the eyes, ears, nostrils, tongue, the joynts 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 hindred, they perform the operations of the Soul the more imperfectly. As we see in fools, old men, children, and mad-men, in some of them the faculties of the Soul shew themselves after a long time, and in others they are lost.A Simile from fire rak't up. For as fire under ashes doth not shine forth, and the Sun under a thick cloud affords but little light; so the Soul drown'd in moyst or faulty matter is darkned, and reason is over­clouded by it.

The Soul in Children is im­perfect by rea­son of the Or­gans.And though reason shines lesse in Children than in grown peo­ple, yet no man must think that the Soul is an Infant, and that it grows by degrees, for then 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 losse; but the un­fitnesse 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 onely 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 wayes oft-times affected with ill humours or perverted, it falls out, that the Instruments being hurt or hindred, the Soul cannot perform her actions as she should.

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 [Page 37]cloud darkneth the Sun beams,A Simile from the Suns light. and as the eye by looking through a glasse 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 shadowes 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 melancholique people imagine strange things,Humours that offend the Mind. and invent dreams; cholerick people are rash and strangely angry, when the brain is oppressed with the smoke of hurtfull 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, Palsie, Convulsions, Madnesse, Phrensie, Epilepsie, 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, jealousie, aemula­tion, envy, or detraction, it brings the body to the same temper, and poysons 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 Physitian to a sick mind,An ill mind unquiet. nor meat, nor drink that nourish the body, are sweet unto it; what quietnesse of mind can they have? what content or constancy in their cogitations?

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 oft-times, but is never secure.

The Counte­nance shewes 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 clearnesse 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 sheweth,Isaiah 3.9. explain'd. The shew of their countenance doth witnesse 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 wisdome shines: for the countenance of a man is a certain sign of his mind, and brings forth what lyeth secretly within. So Catiline's pale [Page 38]face, saith Tully, filthy eyes, sometimes quick, sometimes slow gate, did clearly bewray his wicked heart: he had an impure mind, hatefull to God and Man, that could be quieted with no­thing, his conscience did so wound him with fear and restles­nesse. 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 successe 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 anothers. 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 onely 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 obscenenesse and filthinesse, 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 it self, striving with its own will. For the Mind, being drunk with the venom of its own desire, applyes the body in acting such contumelies, and so they joyntly sink down into deadly pleasures, and fall asleep in them.Gal. 5. Yet, though Cyprian speak very wittily, herein I think it fitter 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 wickednesse this slave is alwaies 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 journeys 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 [Page 39]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 passible; the soul when it cannot have what it desires, is grieved, &c. 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 it self to mans ca­pacity,Gods parts in Scripture are figurative. How parts are ascribed to GOD. with proper words fetched from the likenesse of things that are, and so declares Gods 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 weaknesse of mans mind could not any other waies apprehend the mighty force and power of God, unlesse 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 hindred by their union with them, they should not suffer also? For I am per­swaded 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 shew­eth as Esaias did, their worn dieth not, and their fire is not quenched. Ch. 66. Mark 9. A Simile From rotten Wood. For as rottennesse 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 covetousnesse, is kindled with revenge, is in­flamed with anger, consumes with envy, burns in love, is contra­cted with grief,Rackings 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 intollerable then the pains of the body. Which by a figure of Interrogation, that he might strike deeper into the mind, Persius thus set forth.

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 onely 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 her self, but the body can do nothing without her direction.

Wherefore the soul doth two waies 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 judgment 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 usefull 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 bent on the contemplation of things, when it remembreth things past, and meditates of things to come, and joyns 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, unlesse it would act some­thing thereby. For then the body assists the soul as a sure undivi­ded partner, and collegue, 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 businesse, 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 wasts 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 onely affected by reason of the object, and the organ, do not seem to me to speak what agrees with the truth.Christs fear shews he was a Man. For what is the meaning of that Ago­ny and perplexity our Saviour endured when he conceived in his mind the horridnesse of the punishment he should undergo, and the great ingratitude and forgetfulnesse of Man for his rich bounty: by his humane frailty, a while before his death he brake forth into this speech,Math. 16. My Soul is sorrowful unto death; and he prays against it unto his Father. And though the Souldiers insolence did not as yet lay hold of him, or insult over him; yet his whole mind and [Page 41]thoughts were bent upon the danger that was at hand, and he was stricken with so much terrour and horrour,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 bit­ternesse 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 vegitable soul en­dured tortures, and his natural spirits onely 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 her self, and being supported by heavenly ayd, she without fear manfully went through all the dangers by divine assi­stance that relieved her.

Mary torment­ed with grief.With these passions also was the Mind of the blessed Virgin many wayes 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 wonderfull child-bearing, 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 Sonne 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, Jonas, 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 straights they sustain'd, had their Souls gall'd with most bit­ter pangs. Whosoever shall consider with himself what griefs seised upon their souls, what tortures of mind they endured, what trembling: when as they were driven out of their Coun­treys, wanting the comfort of their friends and kindred, exposed to scorns, whippings, reproaches, afflicted, pressed down, trod un­der feet, proscribed, and they were forced to passe thorow de­sarts 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 sorrowfull 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 Gods 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 alledg­ed, whereby I think the natural faculties of the Soul onely are not to be understood, and the powers that shall quickly dye, 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, [Page 42]and the difference of vertues 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 vertue, 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 her self clear from wickednesse. Though this force of Nature be somewhat weakned, 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 terrour upon the remembrance of past sins, a man falls to detest his former life, and purposing to amend, repents of what he hath done. So, revenging-Conscience admonisheth a man, setting his sins long past 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 rejoyceth in pro­sperity, and is grieved with adversity. And not onely Men, but Angels have their affections, after a sort; for they are sorrowfull for Man's miseries and punishments when they forsake good wayes;Esay 33. Evil Angels hurtful to men. but they rejoyce when wicked men repent. On the con­trary, the wicked Angels are offended with men, and scandalize 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,Differente 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 onely 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 perswaded that it is otherwise. For though I know that the mind growes 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 followes not, that all Souls are equall, and that all men had Souls alike to judge or reason with. For every mans Soul, be it never so well adorned, and the like pains be taken to make it skil­full in Arts and Sciences, cannot attain to the same Excellency, nor is alike capable of the same Learning and Knowledge, that an­other mans 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 [Page 43]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, Vertues, Archangels, and the whole Hierarchy of Angels demonstrate; so I see that there may be a difference set between mens 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 Lawes 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 immortall, and all endowed with one spirit. But because the force of the Divine Nature doth not so strongly shew it self 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 passe, 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 shun 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 mens manners. But this is not so in Man; For there are infinite reasons and wayes of mens Actions; nor are all men enclined to one operation, or to one thing, as Bruits are that are ruled by nature onely, and their actions tend all one way. But the act of reason which belongs onely to man, is diverse 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 withall; 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 [Page 44]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 vertue, and by its imbred force it may embrace the best things; and avoid what is evill, 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 Vertue. To this belongs that comparison of St. Paul, 2 Tim. 2. A Simile from large Houses. As in great Houses there are vessels, not onely of gold and silver, but of wood and earth, whereof some are for honourable, others for inferiour 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 wickednesse, may purge himself, and become a vessel of ho­nour fit for the Masters 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 originall, he wallowes 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 Gods 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 lesse; 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 Talent 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 gain'd 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 sluggishnesse, 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 talent with increase. And because he will not have us idle, nor faint in our Labour, but to watch alwayes, and indefati­gably to employ our selves to advantage,Luke 19. Occupy (saith he) till I [Page 45]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 then another, one Jewel sparkleth more then 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 mans 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 smels. 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 businesse of Christ he makes his comparison with the sweet and fragrant smels 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 spritefull, and from Heaven come.

A Similitude from burning things.But as one fire is hotter then another, and burns hotter as the na­ture of the fuel is, for in Oile, Pitch, Brimstone, Bitumen, Naphtha (which men call oyl 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 remisse 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 then another doth. So in the Gospel, Beel­zebub is cal'd the Prince of the Divels, one that is powerfull to do mischief. So the Gospell distinguisheth the evill angels by their desire of doing mischief, and their malignity. For that Divel that had but small force to torment the mind of man, gets to him­self seven others that were worse, and they joyn together and possesse the man, so that there is no hopes left of a better life, or of repentance.A Simile from Mettals. And if we may compare corporeal with incor­poreal things: as lead, Tin, Copper, Silver, Gold, Brasse, and all mettals have their Excrements, and will rust and Canker; and [Page 46]as untild fields grow over with bushes and brambles, and cockle and unlucky darnel grow up in them,Esay 1. A Simile from untill'd fields. so the substance of the Soul contracts many vices, and being adorned she shines with vertues, 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 hid his Talent 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 knowledg 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.Natures law is imprinted in all men. Let therefore every man be carefull 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 mans; 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 Gods 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 venemous, and deadly, that the Scriptures cannot cure.

Philosophy can do all these things, but not that Philosophy Horace dreamt of,The profit of Gods word. but heavenly Philosophy, which restores na­ture that is disjoynted and out of frame to her former integrity, which stirs up in us confidence towards God, and reconciles God and Man, which procures quietnesse 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 applyed, than whom there was no man better skil'd 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 compleat 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 raysed 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 perswaded we shall enjoy it. Which consists in the immortality of the Soul,In what consists mans 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 Gods 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 Gods Image. And if man be made after Gods Image and like­nesse, 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, Judgment, Arts, Sciences, or cunning in the knowledg 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 Gods 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,Mans soul par­takes of the di­vine nature. is eternal and free from all corruption.

But since God created all things for mans sake, God created onely 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 joyn'd to mortall 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 Wisdome of the Fa­ther, Prover. 3. who procured this blessing for us: I was with God in the begin­ing before any thing was made, I was with him from eternity; Gods love to­ward Man. when he made the Heavens I was there, when he compassed in the depths by a Law [Page 48]I was present, when he fastned the Heavens above, and the earth beneath, I was with him ordering all things, and was continually delighting be­fore him, recreating my self 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 co-heirs 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 rose and conquer'd death, he being the Author, Prince and first fruits of so great a Triumph; by the vertue 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 alwayes rather than to sleep eternally, and without hopes of ever coming forth, to lye hid in eternal death? I know some think this perswasion 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 happinesse. 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 vertue he hath obtain'd the benefits of life. For since Soul and Body joyn'd 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 design'd 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 par [...]ake 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 onely, but the whole Man, Soul and Body; for both these joyn'd together make a man: for when these are divided a man dyes, and is call'd a man no longer. Wherefore Reason evinceth, that both parts shall have the same end, either blessednesse if they live well, or misery if ill.

Nor were it reasonable, that the body should fail of this hope of happinesse,The Body is in danger for the Soul. that partakes in the miseries of this life. For sometimes for Conscience sake the body is scourg'd and tortur'd, is griev'd, 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 rent. For in opinions, sayings, perswa­sions, and Judgments, 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 [Page 49]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 applyed 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-glasse,A Simile from polished glasse. and as Caldrons and Basons polished shine by the opposite light, but she gives no light unlesse she be enlightned by the Sun, yet she is not idle, for she holds on her monethly course, and goeth her circuit without the Suns 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 Ecliptick, the Moon when she is in the opposite degree. So the Soul and Body have their failings and Eclipses; and one part oft-times either profits or hurts the other. Since therefore there is so great union and faithfull 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 passe, let him not deny Gods 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 onely 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 beautifull and plea­sant flowers, so many healthful plants for Food and Physick, so various kinds of fish in the Sea, so many kinds of Birds in the Ayr, so many Cartel for meat, or to till the grounds, and Man the Lord of all these. All which were at first made by Gods Word,The Majesty and Greatnesse of the Creator. of nothing, there being no former matter to make them of, yet they continue fast, having their vicissitudes, risings, progresse and in­crease. Since therefore God the Creatour is so omnipotent in power, who can say he wants power to restore the dead, who made all things of nothing? And if the Creatour made mans body of nothing without any labour: how much more easie is it for him to raise the dead to life again; not of nothing, but from the same matter, turn'd to ashes, or resolved into the Ayr, and scat­tered with the winds.A Simile from Founders of Mettals. But as an Artificer when a vessel is broken or spoyl'd, makes it up again by casting it of the same mettal, [Page 50]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 errours: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 Gods power by his own weaknesse or ignorance, since we cannot comprehend the smallest things,4 Esd. 4. for they exceed our capacity. And if this worlds wonders, and the order of Nature be not sufficient to elevate mens 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 com­par'd with Jewels. Methinks mans mind is like to Jewels, which besides their pleasant aspect, and that the eyes are delighted with them, have inward vertues, and opera­tions that are excellent, which lye hid, yet they are discovered by rubbing them as Amber, Jet, the Load-stone, which being rub'd and healed,A Simile from the force of Jewels. draw Strawes, Flocks, Chat, Iron, and that with great force, unto them. So the force of the soul rays'd and mo­ved puts forth it self, and as fire under ashes raked open, shines and sparkles. And though Gods 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 Gods 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 dye that came from Gods essence, and is adorned with so admirable endowments.In Phaedro. Wherefore Plato reasons well; What consists not of Elements is immortal, and can never dye; the Soul is not made of the Elements, nor of concrete matter, but came from God; therefore it can­not dye. Not could there be so great force in the Souls of men, such sharpnesse of wit, such excellency of Learning, such subtilty of Invention, such knowledge of things, or love or knowledge of God, unlesse the Soul were separated from earthly drosse, and did partake of Divinity, and were ordain'd for Eternity. Which perswasion also was held by the Antients,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 extreamly ceremonious in their burials, unlesse 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 inhumane 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 greatnesse 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 [Page 51]think that man shall be annihilated and come to nothing. Natures Maker hath far better provided for Mankind, than to make that and to provide for it, which after enduring hard labours, should dye eternally, but he rather hath shew'd 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 businesse 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 rejoyce 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 onely, 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 mans 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 wickednesse? 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 Gods Law, of which they had a certain hope? Whereupon Paul exhorts Timothy his disciple, to fulfill 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 righteousnesse, which God the just Judge shall give unto me; and not to me onely, 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 it self 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 perswasion doth much put a man for­ward, and incite a man to vertue, and makes him endeavour to do most noble actions, co [...]sidering 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 mans wisdome, 1 Cor. 2. yet [Page 52]their industry and endeavour is not to be disallowed, who bring sober reasons, whereby they may root out of some mens minds that errour, 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 Gods secrets. I think it not good in other things to seek too curiously in­to Gods Secrets; and the Scriptures do restrain humane rash­nesse, 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 chiefly 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 wisdome and knowledge of God! how unsearch­able are his Judgments, and his wayes past finding out! for who hath known the mind of the Lord? or who hath been his Counsellour? 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 stifly urge and in­culcate the resurrection,1 Cor. 15. which both comprehends the immorta­lity of the Soul, and expresseth the beliefe, 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 expresse or resemble the force of it,How Men shall be raised. doth bring forth, and make many things which shew Gods omni­potence in all things, and declare his vertue 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 wonderfull rarities before our eyes, which we can neither number, nor understand? For that the resurrection of mans body may be proved by the smallest things in Nature; who hath not observed that when a Grashopper is grown old, and hath cast his skin,A Simile from the nature of things. a lively new shril insect wil come forth of it, from a dying and sluggish Caterpillar comes out a painted and flying Butterfly, from Ants a winged flie? What doth the Silk-worm 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, shew us an example of our rising again? Doth not the pleasantnesse 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 softned it, first it most be harrowed, then 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, begins to be shut up in the cods, 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 [Page 53]birds with a fence of ears. I passe over the force of all things that grow out of the earth, for from a little kernel of a Fig,Plants renew­ing, shew 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 mans body seem to be no absurdity? Chryso­stome 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 moysture of the Earth: Herbs, Trees, all sorts of flowers, admirable in their kinds, for smell, and sight, proceed onely, and are nourished by the fruitfulnesse of the ground. Thick Ayre turns to water, which falling upon the Earth from above, waters the earth, the Suns hear again rarifies it, and turns it to Ayre; and there are ma­ny mutations of that kind that will make a man admire as much as the resurr [...]ction doth. For example,Natures work. the Vine out of the moysture of the Earth brings forth not onely branches and tendrels that are of sowre tast, but also sweet juice, and pleasant Grapes. The Date tree is a rugged barky tree, and produces sweet dates full of juyce 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 mans body or qualities, humours, forces, vertues, functions, all proceeding from the seed onely. 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 bloud? 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 Gods Instrument. as na­ture that is but Gods instrument doth daily in fostering and pre­paring of the seed that is corruptible. You may see the corn when it is moistned grow up again, into a seemly plant, and to bring forth thick leaves;Examples of the Re [...]urrecti­on out of Cipri­an. 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 Pauls 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 diversly scattered here and there when God pleaseth, shall revive again in the same shape it was when it died: and so it comes to passe 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 [Page 54]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 hide 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 mans rising again; A body subject to corruption is committed to the ground: but that shall revive, all feeblenesse 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 favour'd, 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 Physick 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 shew'd forth in all by his vertue; 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 over-much 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 passe;John 5. The hour shall come, that all that are in their graves shall hear his voyce, 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 terrour and amazement, who would never make an end of sinning, unlesse they consider'd, that after this life the rewards of sin and godlinesse 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 my self, and not another for me: This hope is laid up in my brest, 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 terrours 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 [Page 55]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 ought 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 Saviours 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 obtain'd 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 Christs 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 hand­writing that was against us. The memory of this benefit should be alwaies before our eyes; especially at our last conflict,The Resurrecti­on should still be in our minds. when detesting all the wickednesse 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. Considence in Christ gives us courage. For so God loved the world, that he gave his onely Sonne to redeem us, that every one that believes in him, trusts in him, and relyeth 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 joyn'd to Love. So in the foolish Virgins lamps, the light of faith went out because there wanted oyl 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 Mediatour 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 terrour of Conscience, and makes us acknowledge Gods 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 peace-maker 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 chearfully to our heavenly Country and place of rest, to enjoy everlasting [Page 56]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 dye for us. Which wonderful work we ought daily, but especially to meditate on at our end when death approaches,The Lords 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 joyned 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 perswades 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 testifie 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 heroick and divine vertues inspired by God, which are so joyned 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 shew'd 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 employ'd their Talent 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 boldnesse 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 Judgment 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 amisse, 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 proceeed?

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 no 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, houshold 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 hogs snowt, 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 mans dignity, and his imbred force of Nature.

Whence mon­strous shapes proceed.Now a Monstrous habit of body is contracted divers wayes. 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 Hippocrates testifies,Of Ayr 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 passe, that though the Midwives ceased to presse the childrens heads, yet nature whilest she was forming the child, agreed with the ancient custome, and what they did by great In­dustry, Nature did of her own accord. Also nutriments, and the qualities of the outward Ayr make some parts deformed. So they [Page 58]that dwell in cold moyst Countries, have great heads, great bel­lies, fat bodies,Countries change the con­ditions of Soul and Body. babber lips, swoln cheeks. Many Countries pro­duce Pigmies, and little men, very short. Other Countreys pro­duce people with great throats, and scrophulous tumours, with flat noses, crooked legs. Yet though many things be wanting in these people, and the parts be either ill framed or wrested amisse; 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 formed like as men are, and all lame crooked imperfect limbs shall be made perfect. And though in some the force of reason shines lesse, because of the unaptnesse of the organ, as in chil­dren, old men, drunkards, mad-men, in whom the force of the Soul is hindred, 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 fashion'd, or very imperfectly, be­cause these want the reasonable soul they cannot be call'd men, nor shall they rise again.Difference be­tween abortion and a mis­chance. Physitians make a difference between abor­tion and a mischance. For a running forth of a mischance is, when the seeds were for some dayes joyn'd in the womb, but by the slipperinesse and smoothnesse 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 oft-times shews the parts of the Infant perfectly made up, which when it is 42 dayes 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 progresse of time, and increase of years do shew 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 vitious 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 vertue of the Resurrection, and framed decently; for that Omnipotent Work-master of all things,

Nothing is im­possible to God.For that is easie for him, who made all things of nothing. For as Augustine saith, It is more easie 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 Ayr and other Elements, or what leannesse 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 lesse sub­ject to them. For they that are of a good bodily temper, and lead a temperate life, and sober diet, are lesse wont to be troubled with passions. So Socrates is reported to have been of that constancy and calmnesse of mind, that both at home and abroad he was alwaies of the same counte­nance and alacrity of mind, though he had a very scolding Wife to vex him, which he obtain'd no otherwise than by his frugall 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 judgment 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 errours of the Mind spring from thence. For as when blood and flegme abound, or both cholers are increased, sicknesses arise in the body; so the disturbance of ill opinions, and the jar­ring between them, spoyls the Soul of her health,The difference of passions amongst them­selves. and draws the body into mutual destruction: For so anger, rashnesse, fear, envy, forrow, emulation, when they seize upon the veins and marrow, [Page 60]and are possessed of the inward parts of the mind, are hurtfull 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 principall 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 bloud 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 call'd to counsel, and Judgment of the mind admitted, all heat of stomach abates, and is asswaged.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 entring the mind of a contumely offered, or by indignati­on by reason of some inconvenience received, the mind it self 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 soonest angry, especially short little men, who are presently enraged up­on some trivial businesse of no value. Which anger by reason of the narrownesse of the place,w [...]y little men are so [...] angry. and the small distance of the organs presently seiseth 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 judgment 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 cholerick men are hot and presently angry:The [...] of cholerick men. and as straw and stubble presently takes fire; so they by the thinnesse 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;Melancholique natures. but when they are provoked, they are ill to be calmed again, and they are so mindfull of in juries, that they will hardly be friends any more.Flegmatique. But flegmatique peo­ple as they are cold and moist, are scarse ever moved with pas­sions of the mind, and are never greatly troubled with any thing; whence it is that they are slothfull and sluggish, and not fit for any [Page 61]noble actions, on them the Proverb may be verified, He hath no mind that hath no anger. A proverb a­gainst sluggards Sanguin com­plexions. But sanguin people are of hot and moist constitutions, and are held with no waighty or serious businesse of cares, but are wholly taken upon with sports, tales, songs, and jears, and complements, and take care for nothing but pleasures, and delights, which conditions and differences of men alter ac­cording to the quality, and mixture of the humours, according to the climate and Ayre they live in; and they do variously affect the minds of men, and therefore I am perswaded, that the hu­mours are the causes of Passions. For the heart being affected the spirits are raised, and the humours boyl, 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 Souldiers,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, bashfulnesse, 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 fearfull and faint-hearted. which happens chiefly 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 fearfull and faint heart­ed, and cannot be valiant in resisting of dangers. Moreover each mans 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 natures studies, and inclina­tions; you shall find their wayes 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 mens manners, and fashions of their minds. So they whose bloud is thick, are commonly fierce, cruel, inhospitable, unhumane, and never regard the stings of Conscience, never fear, and are without all Religion; they care not for godlinesse, or humanity: of which kind are Marriners, Pipers Carters, Potters, Carriers, and Souldiers, who by reason of the thicknesse of their bloud, and their grosse troublesome spi­rits, have their Consciences ruff-cast,What men are inhumane. and their minds darkned with most grosse vices. And if any spark of a better mind chance to shine forth, or if they have any vertues that are given to these courses of life, they either overwhelm them, or stain them with [Page 62]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 inhumane cruelty, and more than Carthagenian perfidiousnesse was to Hannibal, he made no reckoning of truth and holinesse, he feared no God, made nothing of perjury, or Religion. For as Lucan hath it.

By which variety of wits, manners and affections, it seems to me that the passions and propensions of every mans mind, are to be referred to many causes. For though the objects, and the heart it self, and the parts ordain'd for nutriment, and to ingender 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 Ayre 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 vitious affections. For as lights and Candles give lesse light,A Simile from a Torch. when they are set in a Candlestick that is fowl and dirty: so the mind of man darkned by the grosse­nesse of the body, shines lesse, and is more slow in putting forth her self; It is indeed natural for sanguin people to be merry, for melancholique to be sad, for flegmatique to be dull and drowsy, for cholerique men to be angry:When passions are mildest. But all these passions are mode­rate, and lesse 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 wayes, and turn'd 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 Ayre and of the Sea, and as the violence of Wine drank overmuch is great; such is the violence of a melancholique or cholerick 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 inclin'd 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 [Page 63]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 seised forcibly on the principal parts? Examples and sad spectacles of these things, are mad-men, lunatick, frantick, enraged,Soul and body are affected with mutual diseases. melancholique 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 fearfull torments. Wherefore they that desire to live in good health, and to be free from such mischiefs, must live temperately, least their minds be darkned with the thick smoak of the humours, and so disquiered with strange and absurd Imaginations,That all Scho­lers must shake off melancholy. and removed from their proper places. But this lesson most concerns those that manage publick 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 melancholique.Tusc. 1. Some are by nature melancho­lique, and most men have contracted it from divers causes, that were by nature free from it.Melanch [...]y whence it breeds. Many have come to this temper by long continued studies, and unseasonable watchings. Others fall into it by fear, care, sorrow, sadnesse: Many from the stoppings of their Emrods and monthly terms, or from some usual evacua­tion restrain'd; 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 fearfull ends thereby. That a man would wonder there should be such great force and violence in a melancholique humour, that it should overwhelm reason, and take away a mans understanding.A simile from a dark Cloud. But as a thick dark cloud shadows the Suns light, so a melancholique 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,Evill spirits mix with me­lancholy. because that humour when it exceeds Natures bounds, is most fit to move us to any wickednesse. 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 followes, that evill thoughts and apprehensions stay long in their minds,Whence melan­cholique 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 fire-brands to cholerick 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, melancholique, and frantique per­sons are wont to be cured by opening the emrods that are stopped, [Page 64]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 Hippocrates, his Aphorism: If the melancholique 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 Emrods are healthfull 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, sadnesse, sorrow, heavy groans, astriction of the heart, ringings 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 Emrods, 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 falsly creep into his mind, at first pleasing and amiable, but afterwards as they grow strong, they can hardly be resisted.

But if adversities and misfortunes have brought on this mischief, you must oppose against it an undaunted courage of your mind, and support your self with Gods Word, and with confidence in him, and so with the lesse labour you shall overthrow those terri­ble phantasms and representations that assault you.The Mind must be underpropt by Gods 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 greatnesse 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 perswaded of, that the Soul must be kept in the custody and watchfulnesse of the body, nor must it leave its sta­tion untill 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 cheerfull and undaunted courage. And let no man think [Page 65]it lawful for him, to end his life basely & beneath the worthy con­dition of Man, & appointment of nature.Melancholique 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 vertue 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 Glasse. where glasses are looked through that are of many co­lours, for through them all things seem to be blew or green, or red, or yellow, or of the same colour alwaies as the Glasse 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 Feavers, think they see divers Hobgoblins, and the corrupt Imagi­nation and organs vitiated, present strange fantasmes to the mind, by reason of the agitation of ill humours, and the spirits that passe 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 stain'd 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 Physitian for a sick mind: A simile from Wild beasts en­raged. and such men must be dealt withall 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 mans 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, causticks, and burnings are use­full: so sometimes we must be more violent, and bridle such wick­ed actions by wholesome correcting speeches, unto which at some­times when the noxious humour boyls over, they are wont to be tempted. And there must be no lesse 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, breaths forth a kind of ach 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 smels and nose-gays, and the body must be fed with juice of the best meats, and they must sleep on soft beds. But wine nourisheth the soonest of all things, and doth least offence to nature. Yet in giving wine, though it [Page 66]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. custome of life, and the Country requires. For wine doth not alwayes drive sorrow from Melancholique 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 dyet 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 mens 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 alwayes angry, and will oft-times beat their Wives: which when they have drank Rhenish wine, or some strong wines, they hold it Religion not to do, for then they are more pleasant, and more ready to kisse than to fight with them. Wherefore Melancholique weary thirsty people, that are dry of bodies, by Horace his Rule,

To which may be added that of Pliny, L. 22. Ch. 25. all sharpnesse of mind is abated by some sweet juice, it softneth the passage of the spi­rit, and makes the way more easie. 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 growes quiet and is still.Hunger kindles [...]nger. Hence it is, that men that are full, are lesse subject to anger than those that are empty. Because the body moystned with meat and drink is not so dry, and the native heat being warm'd, the body is lesse subject to wax angry. For the na­tural faculties are busie about concoction, and yellow choler that useth to boyl 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 moysture or oyl, will stick to the [Page 67]pot, or send form offensive vapours, so that men say usually, Rost and boyl'd 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 over-long, but eat something to refresh natural heat. For the body growes dry with unseasonable fasting, which consumes the radical moysture,Fasting, ill for lean folks. of which we spake elsewhere.

CHAP. XVII.
Herbs are subject to change, and will lose their forces and form,Herbs will de­generate and change. unlesse they be dressed continually.

MAny Physitians complain, that the descriptions of Plants are false, and their vertues 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, Rie, Amelcorn, they think not to be the same, because they do not exactly agree with the descriptions of the Antients. For as I would defend no mens errours 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 Antients; yet we must not think that they are other plants than what were described by the Antients, or of other operations than such as they set down. For Nature it self gave a cause for this Variety, if there be any▪ which daily changeth the form,Natures 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 beautifull. whic [...] is especially seen in Clove-gelliflowers, that by the Gardners art grow so full of variety, that they are nothing like to the descrip­tions of the Antients, and therefore some think they know them not. So Calathiana in Autumn, Erauthemum, blew-B [...]ttles that grow in corn, appear not onely of a blew colour, but also white, red, purple, divers colour'd; so that yellow Marigold Virgil de­scribes on the several Calends of each moneth 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 [Page 68]stock Gelliflowers, Daisies, Hesperis, and all the Winter Gelli­flowers bring forth their flowers. Virgil shews, that in former Ages Gardners did take pains in them.

And though the Industry of the Gardner cease, and the art how to sowe 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 alwayes,De ration. Concionand. are turned to another habit, as if, as Erasmus saith, Natures curiosity would not have the fashion of herbs truly known that might passe 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 drowsinesse.

To this we may adde the state of the climate, and nature of the Ayr,Places chan­geth Plants. and Country, that will change even the hairs, colours, and habits of mens bodies. For Plants, according to the nature and quality of the place, and for variety. of the ambient ayr, grow sometimes more tall, sometimes lesse; some have many branches, others come forth without any stalks at all; some as the earth is, are watry 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 seldome 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, scarse a hands breadth in heighth; 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 oft-times seen with white flowers; so Clove-gelliflowers either by art, or fruit­fulnesse of the ground, will yield a white, red, various colour'd flower, upon the same stem and stalk. So the purple violet colour decayes sometimes and turns blew.The flowers of herbs are chan­ged into divers colours. By the same reason some leafs 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 onely change their [Page 69]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, caus. Which Pliny and Galen speak of the Persian plant transplanted into an Egypt: and Columella hath writ the Experiment thereof in these words:

For this kind of Apple unlesse it be exposed to the Sun beams, over against the South, and is of a cold and moyst juice, and there­fore corrupts quickly, and offends the stomach,Gal [...]de Alimen. facult. unlesse 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 joyn'd.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, then straightwayes 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's direction I tryed upon a vine, and it proved true; Al­so Inoculation, Insition, Emplastrisation, do shew 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 onely 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 bloodlesse, 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 alwayes, though they be not so changed, that their whole kind and species perisheth. For they alwayes 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 [Page 70]people of that Countrey. 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 coldnesse 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 Ayr 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 Sea-Coasts. you take away great part of their vertues. 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:

Many of these if you transplant them into another Countrey they will decay, faint, or dye, or grow very hardly, and can scarse hold their Names and Vertues. Wherefore he that will plant any thing, let him observe Virgil's Rule,

Duynen are to the Low-Countries sandy Mountains.Hence it is, that the Low-Countrey Mountains that run along the Sea side to keep the Sea from entring, and by a long crooked pas­sage from Britany 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 Countrey hath its Mines,Whence Mines come. out of which according to the nature of the ground, and operation of the Planets, brasse, silver, gold Ore are dug forth, and pieces of metal, gravel stone, marble, chalk, ocre, cinnaber, marking stone, &c. 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 Britains 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 brasse 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 mixt, or sophisticated. This comes from the rarity and softnesse 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 fill'd 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 met­tal 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 Jaundies; 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 [Page 72]yelk of an Egg, or like our Marigold flowers, or Saffron. There are some learned Professours 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 Mothers 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 Brasse, Gold, Silver, and other mettals, 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 onely 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 chequer'd 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 turnings are very beautifully chamfered, as garments made of Goat-skins, and Noblemens 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 hardneth like a stone, and becomes black or red, or if the moisture be lesse digested, white; So in that part of Gallia, Belgica, where the Eburones, Menapii, and Sicambri lived, there are stone­cole dug forth,Stone-cole. that are of the Nature of hardned bitumen, with which the inhabitants not onely 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 oyle,Pit-cole is quenched with Oyle, but burnt with water. these cole burn more if you cast water on, but are quenched with oyle. Other Countries have also their mines and minerals under ground, some afford Brimstone, Lime, Gyose, Ocre, 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 swound away, and pit coles, and such as are made, breed the same inconvenience, unlesse you sprinkle salt up­on the fire.Salt strewed on Fi [...] coles a­bates the stench. For by this means, the venome that offends the brain is discussed.

Some ascribe this generative force of the Earth to the Stars (which doubtlesse do effectually operate upon inferiour bodies) be­cause we see many things decay,The effects of the Stars upon inferiour 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, chiefly by reason of the negligence or igno­rance of Gardners. 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 onely change their form, but lose also their imbred vertues. Which as in many herbs.All things bet­ter by dressing. So I have observed in the Violet called Altilis, a most beautifull flower, which unlesse it be yearly transplanted, it degenerates into a mean low flower that is not so sweet. Virgill confirms this:

On the contrary if you dresse wild Plants, they will grow like those of the Gardens, and lay aside their wild natures, as Virgill also observed.

Wherefore Nature brings forth continually new plants, un­heard of before,A simile from base animals and their pro­ceedings. and the influence of the Stars produceth many also, but the Art of Gardning produceth most of all. And as Rats, Dormice, Eels, Lampreys, Shell-fish, Snails, Earth-worms, do not alwaies breed from seed, but oft-times from slime of the earth, and from filth and corruption. So in sandy grounds, such as are the sandy Mountains in Zealand, Theod. de caus. 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 moysture 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, un­lesse it chance that they be confounded by affinity one with ano­ther, may proceed from the scituation of the place, the quality of the ambient Ayre, and the Art of the Gardner. So Pepper, Car­damon, large Cummin, Rhapontick, sowed in our climate, are [Page 74]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 passe partly by the influence of the Stars, and partly by the nature of the ground, and the ambient Ayre. For since the earth is of divers qualities, it happens by reason of the Ayre, 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 tast salt. So men as their food is, and the Ayre they live in, obtain another tempe­rament of their body, other manners and qualities. So Danes by long constance and comerce, change into Spaniards; Germans, into French-Men, 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.

If you add to this that there is a fatall 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 onely live, unlesse 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 Physick is unfruitfull, 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 largenesse 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 hearbs, will pronounce at randome strange things of them;De simp. Medic. l. 5. As Pamphilus Galen spake of, who never so much as dreamt of such Plants as he undertook to write of, and to describe their vertues. 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 spake some hours largely before Hannibal of the duty of a General, and of all military businesse; and when all the standers by much ad­mired him, they asked Hannibal what his opinion was of him; [Page 75]he said that this man spake not the best Greek, but he spake free­ly. I have seen (saith he) many old men dote,Hannibals jear 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 publick office, should prescribe military precepts to Hannibal, who had strove so many years with the Romans that Conquerd all nations? Who will not reckon these men amongst those, who boast that they know the vertues of Comfrey, Licoris, Hore-hound, savoury, Pennyroyal, and that onely from books, and yet cannot tell if the plant be brought to them, what that is that hath such vertues, they so much speak of? For since we cure diseases by medicaments and effectual herbs, who is so mad to endure a Physitian that is igno­rant of these things? Who will not condemn such a Mans igno­rance and neglect, that is so dangerous for the Patient? For in my Judgment, no man is a perfect Artist that wants this knowledg. For as in the Marriner's Art,A simile from the Marriner's Art. there is not onely required the use of the oars to drive forward the vessel, but the Seaman must know all the tackling, least he should mistake a shove for an oar. So a Physitian must be principally well versed in the knowledg 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 businesse and knows not the instruments he must use? I cannot but admire partly their idlenesse, partly their neglect, who despise this part of Physick, so that they have turned off this office to most illiterate Mountebanks: When as it is apparent that of old time not onely Physitians,Kings of old studious in plants. but also Kings and great men were versed in this part of Physick. 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 remaind, unlesse 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 Physick must go in the same way, and not onely 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. Hippocrates and Galen the best Physitians did so with great diligence, who by experience in Physick came to knowledg, 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 [Page 76]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 onely to contemplate, and aim at nothing else, but that they may know them for their pleasures. For as all vertue, so all arts are to be commended for the action onely. Since therefore the Art of Phy­sick 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 Scurvey. Some com­plain, that the Earth is exhausted in former dayes, and will not yield the same abundance and vigorous plants as formerly for the good of men.Keirus l. 1. Which Columella so overthrowes, that he retorts it on mens faults and idlenesse, because they do not till the ground as formerly.

I say the same of the wits of our men: for our Mother Nature hath denyed 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 dayes want not wit, if we have but a desire ready to learn Arts, and take as much pains as they did formerly.Witis 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 businesse carelesly being hard, refractory, intractable, in­humane, 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 Physick, wanting those helps a Physitian 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 then they begin to study Physick when they are called to give Physick to their Patients.In Ingurth. For as Marius saith in Salust, 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 enquire 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 Physitian must do, to have all his businesse ready by praemeditation; that he may maturely perform his work, and never depart from Reason. Also he must consider and know what will follow,In Physick it is folly to say, I did not think. and so determine of the event both wayes; and he must not say afterwards, I did not think: Some­times [Page 77]a Physitian in a doubtful disease that soon hastneth 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;

The Comedian could never speak truer for the whole course of a man's life, and chiefly in curing diseases.In Physick all must be done seriously. For though a man long premeditate before he enters upon a businesse, 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 businesse, 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 successe. For Patients that are sick, easily oft-times, recover their longed for health, and quickly, if they make use of a skilfull Physitian, 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 mens lives and bodies; and as the Proverb is, to try the Porters 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 rashnesse and errour it comes to passe, 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 needfull) toge­ther with the Artists, is despised and neglected. Not to joyn to these the Impudence of old wives, that dare turn Physitians, whom not onely the universal consent of Nations, and Authority of the An­tients hath rejected from practising Physick: or to speak more low­ly, from giving Physick, but also from all practise of the Law, and whom St. Paul hath excluded from preaching, and from bearing office in the Church. For as Persius faith,

To which agrees that of Horace,

The Proverb speaks this in brief, Let every man practise what he knowes. Wherefore Pliny saith, Arts would be happy, if onely 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 Souldiers 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 Physick,A History of this businesse. 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 Common-wealth many Bakers, Butchers, Cooks, Weavers, Carpenters, Carters, Fullers, Bankers, Usurers, Taylors, Marriners, Bawds that make the greatest gain; there was one replyed, that there was no greater number, than of those that professe Physick, 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 wrapt up with napkins all about his face, and counterfeited him­self sick of the Tooth-ache, 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 Physitians were most numerous. And he was not mistaken; For all people almost never so illiterate and un­skilful, professe their knowledge in Physick 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 adde something that is next to the former Argument, I think Physitians ought to consider the nature and qualities of all grounds. For from hence arise divers kinds of Plants, and of divers faculties and vertues. In Epist. Hence Hippocrates 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 thinnesse of the Ayr: but to gather the flowers of them that grow near Rivers and watry 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 plants 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 soyl, 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.

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

The Moons operation in producing Plants.THe Moon gives augmentation, but the Sun ripeneth. For she moves moysture, and makes things swell, but is too weak to ripen them: so we see plants in the day to draw nutriment moved by the Suns heat, and in the night they powr it forth again, and by the moysture 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 drunkennesse 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, Lillies, and all flowers do not open and spread in the day-time, but in the night, and before Sun-rising.

CHAP. XX.
Why Hesiod dislikes soyling?

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 fruitfulnesse. For he thought the Earth should be soiled with other soil than with dung-hills; and judged that fields would be made abundantly fruitful, if men would seasonably turn up with the plough-share 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 spoil'd with Weezels, and all sorts of pulse growing in those fields, can neither last long, nor be preserved well, but they wil either be mouldy, or worm-eaten. Also Ale & Beer in the Low-Countries boyl'd from such Corn, will not last a whit, but growes sowr. 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 onely come to maturity by their clean native moysture and heat. For what growes from thence will last long [Page 82]uncorrupted, and yield more healthful nourishment. And it cannot be that men should live long healthful in these Countries, where the Ayr or their food are naught and subject to corruption,Ayr and food hurt or help our health. The one comes to passe where Lakes and bogs send forth ill sents: the other where the ground growes not fat by its native goodnesse, but by dung and soil.

CHAP. XXI.
How Weezels and other Creatures that hurt Corn may be driven away or kill'd.

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 Weezel that destroyes whole granaries: for this kind of Worm with a sharp pointed proboscis and snout,Calanders Wee­zels. eats into the Wheat on one side, and so devours all flowr, 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 win­dowes of granaries stand against the South winds, and not toward the North. For drinesse makes all things lesse subject to cor­ruption. Some are perswaded, 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 hide their corn, or keep it up too long, to the great damage of poor people, who cannot live without it. For Gods good providence hath plentiful­ly given us this food, that if all other food fail, men can live with bread onely.Engrossers of Corn hatefull. Wherefore Corn-Engrossers are highly to be bla­med, who hurt the poor by raising the price of Corn, and in the greatest famins will not open their granaries,Corenby­ters. that they make the more profit. These are injurious to the Common-wealth, 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 peoples curse; Pro. 11. buc he that brings it forth, shall be blessed by them. But God oft-times suffers us to be thus afflicted, when we are ingrate­full 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 Gods wrath do send this mischief, [Page 83]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 Weezels than brine in which Garlick is boyl'd, if the pavements and walls be moystned with it; for they presently creep out of those granaries, and dye with the very vapour of it.

Also Sagapenum, Oyl 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,

So they flee from the strong smelling flowers of Hops, which also are offensive to mens brains, and cause heavinesse and drun­kennesse 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-leafs, 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-Countrey factors make so great profit of, hath a wonderful force in killing Weezels, not by any venomous quality, but by the sweetnesse of it. For it is sweet and oyly, and the Weezels 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 cunningnesse of Worms in Mans 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 [Page 84]natural motion, if a man be long fasting. For then they bite the stomach,Worms creeping out at the No­strils. and seek for meat, and when they find none to satisfie 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 oft-times observed this in sound people, and when I shewed them the cause of it, I gave them content.

I have seen this also happen in sick people, but not without some imminent danger foreshew'd 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, Hippocrates holds that to be healthfull; 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 patient, 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 moneths before they fall. For they naturally per­ceive that the frame of the house begins to part, and that the house will shortly fall So Lice and Fleas, where they find mens 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 naturall 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 hide themselves in that pit of the stomach where the breast blade ends, or in that grisle that lyes upon the vocal arterie. For those parts being next the heart, are hot untill 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 dryed 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 oyl or wine, the ashes of Scor­pions.

So our Countrey-men say, that the biting of a mad-dog is cu­red by the burnt hairs of the same creature, drank in wine. For it drives forth the venome, and keeps off all the danger of it, and makes the body that is bit, that it is of force to attract, and over­come [Page 85]the venome. So sometimes two contrary poysons mingled, do cure and not kill: As Ausonius wittily sets down in an Epi­gram, concerning a woman that would have poysoned her hus­band with Wolfs-bane:

CHAP. I.
That humours and not bad Angels 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, progresse, 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 be­witcht, 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 entring the veins every third day, are said to be troubled with an evil spi­rit; and the like is said for quartans, and continent feavers, as quotidians, diurnals, and all burning Feavers. 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, moyst, cold, dry; what can be said more, than that diseases arise from the distemper of these, by defect, or excesse, 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 Emrods, al­so by the giving of Glysters and Suppositaries. But God for his inestimable Wisdome hath appointed orderly motions in the na­ture of things, and would have nothing done rashly or by chance, [Page 87]but all things in a decent order and continued series. So the Stars, the Elements, the Sea, the times of the year,Natures order and progresse. 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 mans 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 mans body, so it is that the blood in the spring is in force, and breeds feaver and di­seases of its own nature; so choler every other day in summer with cholerick burning causeth a tertian Flegm,The humours keep their times. corrupting in the win­ter quarter, causeth a quotidian intermitting, and melancholly 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 enflamed. 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 hearbs and plants springing forth. But that is admirable that the four humours make choise 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 feaver 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,Mans mind more lively in the morning from the va­pour of bloud. in which time the blood is concocted and elaborated in the Liver, Hence it is that the mind before day break is more chear­full, and all people both sound and sick, are more light-hearted by reason of the sweet vapour of the blood, but yellow choller hath its turn from three in the morning, till nine in the morning, in which time the natural faculty doth part the choller 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 melancholique 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 grosse humour which is sent to the Milt by nature; hence it is that in those hours the understanding of man is clowded, and his mind is sad,All the hu­mours are vigo­rous at certain hours. by the dark grosse fumes that arise from thence; Flegme moves from three at night, till nine at night; for then supper being ended, concoction begins in the stomach to be perfected, and the meat to be boyled and turned to juice. Hence it is that flegme 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. Feavers 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 Feavers, 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 [Page 88]hour, both of day and night. Quartans come about the ninth hour, which is to us three in the afternoon. The quotidian comes from flegme, about the first watch of the night. But if the hu­mours overflow, and are mingled one with another, as they are wont to be, then they keep not their lawfull times and orders, for they are more sharp,A simile from the concours of the Winds. and continue longer. For as winds coming together, raise more grievous tempests.

So a disease is more violent by concours of humours, and diseases joyned to, cruelly torture mans body.

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 feavers. But when bloud 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 bloud runs, as through Conduit Pipes. Wherefore nature like a wise and faithful consul, in a Civill and intestine war, is alwaies at work, and without intermission, to cast forth the disease. But flegme,A simile from the Wisdome of a Consul. yellow choller, and black, because they are not in so great quantities, and are without the straightnesse 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 principall parts, and therefore cannot easily do so much hurt. Yet some of these Feavours last long, partly, because the humour abounds, and, partly because of the clamminesse thereof, that it can hardly be melted and con­cocted. Wherefore Melancholiqe men are seldome merry,Melancholique people not easi­ly drunk. unlesse they drink deep, and of strong wine; for that humour is wonder­full 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 melancholique people from bur­ning Iron. that it may be hammer'd. For they want much strong Wine, and they can well endure it, and when they are well whittled, they will play the mimicks, and make sport, and dance like Camels. For being crabbed by na­ture, when they are in drink they desire to seem very merry,Melancholique 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 drunkennesse. For when they drink abundantly, and eat excessively; it falls out that the thick grosse vapours stick faster to the brain, so that the day following, melan­cholique 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 [Page 89]set on fire, which though they are not wholly consumed by fire, nor quite burnt up, yet a burnt smell affects our nostrils and brain:A good Simile from houses on fire. so making ill favoured sents and vapours arising from the drink the day before, are very offensive unto them; and trouble their brain and minds, and when they cannot discusse these, and that they perceive their phantasms to increase, they fall to drinking again, to expell those vapours of the former wine,Crudity hurts Melancholique 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 accesse, and coming on of feavers, than from the quantity or quality of the humours; Let no man think that evill 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 Divels, or aereal spirits are very knowing, and find out all things for their purposes, and do not onely mix themselves with the humours, but also they entice and urge the minds of men to all wickednesse: and that the good Angels help men in all good things, and are companions and assistants unto them. So Raphael travelled with Tobias his Son. So the spirit of the Lord came upon Sampson, and he rent 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 evill spirit troubled his mind and stirred him up against David. So they thrust themselves into tem­pests, and cause thundrings and lightnings. So that with their help we see Towers and Mountains are rent in pieces; Corn, Cat­tel, 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 clowds fire is cast forth, that sail-yards 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 onely 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 Divell by Gods permission or grant may intermingle with them, and make all worse. So Satan exasperated Sauls 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 errour may be referred to natural causes, therefore it appears that the Musick 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 melancho­lique men grow more sad, by losse of their estates and other ca­sualties, and cholerick people grow angry by drinking Wine, or by being jear'd, and mock'd: So evill 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 Sathan. [Page 90]For Christ cal'd him so because he was against him, and strove to divert him from our redemption that he was about. And unlesse 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 tryes all waies, 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 passe, and limits Satans rage, for he can go no further then 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 shews a way to escape from the tentation, that the affliction may be no more then 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 divells, the Stars, and the quality of the ambient Ayre, 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 onely 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 moysture 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.

Melancholy juice makes men stable and constant, and that will not easily depart 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 cholerick people, for they by reason of their un­stable floting humours, and thin spirits are quickly transported, and though they be very hot and clamorous, yet they are soon pleased, and not so obstinate. Flegme is unprofitable to form mens manners, and therefore flegmatique people are dull and unfit for any great matters.

CHAP. II.
Melancholique, 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 Divell.

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 feavers, will speak some tongue they never learned; sometimes elegantly, sometimes im perfectly and confusedly, which I do not much wonder to be done by those that are possessed with the Divell; 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 smoak 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 Divell, these di­seases would not be cured with purging medicaments, nor opiats by procuring of sleep. For by these and many more, wherewith the Art of Physick abounds, being rightly administred, 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 mans 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 it self the knowledge of all things; but it being oppres­sed with the weight of the body, and thick humours cannot easily illustrate it self, 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 sweetnesse of plants. For as some plants smell not at all till you crush them in your hand: so the imbred faculties will not shew themselves unlesse they be tried like Gold on a Touchstone. By the same reason Jet Amber, will not alwaies draw chaff and straws, and such other things as are driven with the wind,A simile from the effect of stones and plants. but onely 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 Piony, Mis­seltoe, Fruticulus, Vervain, Corall, bloudstone, Pearls▪ Emrods,Whence there is force in raysing spirits. and other Amulets, that is, such things as drive away things hurtfull, applied to the body, or hanged about the neck, by a present force, either discusse diseases, or stop bloud, 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) then it shewes its force, and will make dull fellows very eloquent in speech. For the heat of the wine sharpens the mind, and brings forth what lyes hid in the brain. Just so do the humours affect men, when the whole force of the disease hath filled the cranies of the brain, and the mind and spirits both vital and animal begin to be stirred. We see some in burning Feavers, 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 devils 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 ap­plyed to their heads, and so brought them to their right minds; when the disease was gone, they forgot all they spake or did; and when I told them of some things, they were ashamed of them, and wondred they had so much forgot themselves. So those that are dying, because there is an ardent force of the mind rais'd in them, and some divine Inspiration comes into them before their Souls depart, use to prophesie, 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 shewed by me in its proper place.

CHAP. III.
Of the Epilepsie's 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-sicknesse, Lethargy, or Apoplex.

WE have shewed elsewhere what effects the humours work in the bodies of men; but since they do diversly 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 onely 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 Epilepsie that is weaker in children and women.To whom the Epilepsie must be ascribed. The Falling-sicknesse, against Hippocrates mind, was ascribed by the Antients to some special Saints; for when those that stood next saw the diseased so sud­denly tortur'd and pull'd,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 [Page 93]sent such mischief; wherefore they made vowes to them, and set up Tables for their deliverance. Hence our Age hath distinguish­ed the Epilepsie 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 per­swade 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 largenesse 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 grosse 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 moyst.The Moon exasperates moyst diseases. For moyst bodies that use moyst meats, and are in a moyst 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 dryer temper, and if it continue beyond that age, it useth to ac­company one untill Death, that is, it never ends till death put an end thereto. Since therefore the cause of the Falling-sicknesse is so Evident,The habit of Epileptick per­sons terrible. I would perswade 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 swoln, and strutting forth with a frothy hu­mour: and should not be dismaid 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 dayes, 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,Apoplecticks are not to be presently bu­ried. especially those that are strangled by the Apoplex, Epilepsie, or rising of the Mother; for oft-times their soul lies within them, and they live again. But when the Plague and pestilent Feavers rule,Men dead of the Plague must be present­ly enterred. 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 lesse 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, [Page 94]as with Torches and Candles, that whilest 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 Carkasses, and they do by little and little send forth filthy exhalations, and corrupt fil­thy matter runs from them, which happens but seldome in the Apoplex and other cold diseases of the brain,The motion and revolution of humours in such as are dead. unlesse 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 dayes 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 Zodiack, 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 dayes,John 11. lest any man should say he was not dead, but onely in a trance, and come to himself again.Why Christ rai­sed Lazarus no sooner. Also when he by his Death and Re­surrection wrought mans salvation, he took the same occasion. For besider that he had a mortal wound on his side, he lay three dayes 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 errour and madnesse 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 Physick, 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 losse of memory, vertigo's, 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 ef­fectuall,Remedies for the Night-mare. not so much approved by experience as by reason. The round black Piony seed; for the corner'd and red colour'd seed is uselesse herein: the round bulbous root of Squils, the shavings of mans skull; and Misseltoe. I should shew severally how they perform these effects,The force of Pionie. and by what reason they perform it.

Galen eryes up Pionie as much as Cato did Coleworts, which not onely 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 flegmatique 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 venemous miosture, and [Page 95]brings the body to a hotter and dryer 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 decay'd.

What sorce Squills have in the Epilepsie.Squills are better than Pionie, and have a wonderfull force and faculty, not onely for the Epilepsie, 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 mouthes with vinegar of Squills, so as to swallow it down by degrees.

Also I find, that the shavings of mans skull are a present remedy to dry up those humours that cause those diseases, if some part of a mans skull scraped off be given to a man, or of a womans skull to a woman, and that in wine, or Oxymel of Squills, not by any hid­den quality, but because it dryes exceedingly: for which cause the runner and blood of a Hare stayes the bloody flux, and other fluxes of the belly; so I find by experience, that mans 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 Mummie, if you mingle but a little; sea-Amber, which is called Sperma Coeti. Misselto a Plant, what force it hath against the Epi­lepsie. 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 venemous glew, and snotty matter called Ixia, that will inflame the tongue, and glew all the Entrals together: But a shrubby plant, that the Priests and Druides of France, as Caesar calls them, held most sa­cred.Comment. l. 6. It never growes on the earth, but is alwayes green, upon the Oke 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 leafs, almost Saffron colour'd, Which Virgil the Father of all Learning, and who was as well versed in the knowledg of all things as any man, sets down in elegant verse;

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 colour'd shrub. For it discus­ses, extenuates, and dryes clammy humours, and by a wonderful force it cures the Falling-sicknesse, 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 Epilepsie, 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 moyst,The South wind raiseth the Epilepsie. and the South-wind blowes most com­monly, which is the most unhealthful of all winds, so that you shall see them in the publike wayes 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, cryed out strangely, and fell down on the earth, and knockt 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 applyed out­wardly can abate diseases. the disease presently left her. I think this is done by some special hidden property, or because it dryes 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 brasen 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 burnt sent 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 poyson,Unicorns horn resists venom. and kills spiders by touching them. I shall speak of stones taken out of the mawes of Swallowes, and by what vertue they cure the Falling-sicknesse, in another place.

CHAP. IV.
Whence comes it that diseases are long and Chronical, and will not easily be cured: Whence come Feavers 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 skilfull Physitian, 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 Physitian is Na­tures servant and takes care for her preservation with all his might.The Physitian is Natures 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 stoppings and cor­ruption is augmented, and the disease gathers strength, and all force of the body fails. But if diseases fall in Autumn,

Now there riseth together a double cause of duration, partly from the abundance of cold clammy matter, and partly from the toughnesse and clamminesse 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 lesse, 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 lesse to these mens bodies, than the lees and dregs do to vessels, which must be soked with salt water or pickle,A simile from rubbing of ves­sels. and rub'd with beesoms to make them clean, and take away all ill smels from them. Other­wise whatsoever is put into them will grow sowre and be spoiled. Wherefore Hippocrates 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 vitious humours, and [Page 98]so the disease lasts the longer, or if at any time by the Physitians skill or force of nature the disease begins 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 Hippocrates: If there be any remainders in the body or reliques,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 Physitian, not use a good diet. Now these Feavers are with Intermission because the humour is without the veins and farther from the heart.Whence comes intermission in Peavers. But in continual feavers men are tormented con­stantly, by reason of the sharp biting vapours of blood and choler inflamed within the veines, 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 feavers alwaies rage, and soon come to their state. Whence Hippocrates maintains that such diseases dure not above fourteen daies;L. 2. Aph. 23. and sometimes where the matter is surious and swels, they end on the fifth, seventh, ninth, or eleventh day. The causes of Feavers 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. Feavers grow stronger and come sooner where the humours are increased and more inflamed,Anticipating Feavers. or where some errour hath been committed, or there hath been some intemperance in meat and drink.Feavers that come later. But Feavers come later and more gently, when the mat­ter decreaseth, and the stopping and corruption being discussed, it abates and decayes sensibly.Instable wan­dring feavers. But when one humour takes upon it anothers 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 Feavers A long fit is made by a plentifull humour and vapour, and that is diffused all through the body, and that which is clammy and grosse. For as moyst 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 shew'd before that humours corrupting without the veins, and when they are in­flamed in any other part of the body,Intermitting Feavers.cause intermitting feavers than give us time to breathe; yet of times we observe that these will [Page 99]more continually though they be without the veins, both by rea­son of plenty of humours, and from the sharpnesse of them. As we see in parts that are inflamed, as in carbuncles, bubo's,Carbuncles without the bo­dy cause conti­nual feavers. and all contagious and pestilent Impostumes, In which a continual fea­ver and not an intermitting is kindled; though the venome break forth without the veins, and be far from the heart, for the pesti­lent venemous force penetrates to the heart, and hurts the princi­pal parts, infecting both the naturall and viral spirits. Whence it is that these diseases are numbred 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: unlesse it can with Ordnance and Engines make opposition, or can sally out and beat the enemy away. For to yeild 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 hurtfull, for the Conquerours 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 dayes, if they can hold out so long, unlesse nature be strong and well assisted by the Physitians 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 reedifie and fortifie her batter'd walls.

CHAP. V.
Of those that come forth of their Beds, and walk in their sleep, and go over tops of Towrs, 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 venerious 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 night-mare,The night mare. and are toiled [Page 100]in their sleep, which happens when smoky fuliginous grosse 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 alwaies a crudity on their stomachs,Ill to ly upon the back. and that lie often on their backs. Whence it comes that they ly 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 streightnesse, 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 noyse 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 condition'd men are of fine and loose 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 joynts of their hands or feet, they will ballance 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 fastned to a mighty great stone: yet they flote and swim in the Sea, nor do they fall to the bottom unlesse they come asunder: because they are filled with winds and blasts, bellows being joyn'd to them for that purpose. So they be­cause they are swoln 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 leasurely, and without fear or respect unto danger, which will sometimes drive men that are awake from earnest businesse, & dangerous attemps. For they go about these things no otherwise than men that are drunk or mad, who inconsiderately, and with great rashnesse and boldnesse fear not to adventure upon any dan­ger [Page 101]which if the next day, or when they come to themselves they think upon, and what danger they were in, they will really professe 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 onely 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 Hippocrates saith, hath a hot brain, as cholerick and not flegmatick persons have, these will cry and brawl in the night, especially if they do unquietly perform their dayes la­bour, and have care of their businesse, having much to do. As are some busie-bodies, 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, cloathing, and whole habit of their bodies, all which they com­pose divers wayes, 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 tosse up and down. Which Lucretius sets down in verse thus:

For what hath tryed 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 drown'd, mens bodies will flote on their backs, and womens will flote 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 mens bodies when they are drown'd lye on their backs with their faces upwards toward Heaven; but women lye with their faces groveling downwards, and flote 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 spungy and swoln; which because they are fill'd with abundance of humours, the belly is made heavy, and being thus stretched with the water, inclines downwards.

A Simile from floting blad­ders.Which thing we see in bladders and vessels that are stopped, that part of them which contains the Ayr flotes upward; but where the water is contain'd, that part is downwards. The same you may see in an Egg,An Egg and Ambergreece put into brine will swim. that cast upon salt brine will flote, but that part where the weight is, will sink: but the part filled with Ayr, namely, that which when the shell is broken is empty, when they grow old and rotten it will swim a top. But unlesse 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 growes? what remedy were there for painful labour in child-birth, where the parts must be stretched forth and dilated, that the child may come forth with more ease? what lastly would serve for the childs nourishment? unlesse the womb and entrance of it were so made; unlesse 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 moysture; it must be that that part should sink downward that is most loaded with wa­ter. But a man hath narrow guts, streight urinary passages; and is more endanger'd 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 joyn'd 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 drown'd cannot come above water presently. For when [Page 103]their bodies are full of water, and kept down by the weight of the water, they cannot come up, because there is no ayr 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. dayes the body will flote, for it is dissolved and corrupts, and the lungs gather much Ayr. Hence it is,What day men drown'd 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 moyst parts that are flagging, whence the body when the flesh is rarified flotes; and the lungs that are hollow like a spunge, taking in a great deal of Ayr, raise the body above the water: For this part ballances and sustains bodies floting 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 voyce 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 Dydapper he would for half an hour lye 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 lye longer upon the waters; and if he fall into any deep River he will not be so soon drown'd; and when he is drown'd he will flote in a few daies. And if these bellows of breath be taken out when a man is dead, as I hear some Pyrats 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 drown'd 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 [Page 104]buried. But how this should be, it is no easie 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 moysture affording nutriment to outward heat. So Plants and shrubs cut off, will grow green for some dayes, and bear flow­ers if they chance to be moystned 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 leafs wither 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 carryed 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 dyed 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 loose body, when it hath layn unburied two or three dayes, 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 hang'd 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 carkasse, because the natural facul­ties and mind happen to be vehemently moved and shaken, and the humours do not stand still, but flote 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 passe, 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 drawes 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 boyl, 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 caul, wherewith the face is covered as with a vizard, or covering, when they come first into the world.

An old Wives opinion of the caul of chil­dren.THere is an old opinion, not onely prevalent amongst the com­mon and ignorant people, but also amongst men of great note, and Physitians also, how that children born with a caul 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 coverings or membranes that involve the Infant in the Mothers womb: The outmost is called by the Greeks [...], or in Latine 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 womans seed that is put upon the head, but­tocks and feet, and lyes upon the eminent parts, and the use of it is to receive the urine of the child formed. The last is a very thin skin or membrane, that drinks up the sweet and vapours that come forth of the child when it growes up, and compasseth the child round about, it is called Amnios, from its thin lamb-like tender­nesse. Which fences and helps in child-bearing, 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 fastned to the parts they are ap­pointed for, especially when the passages are open, and the secrets of the woman and genital parts are loose, and open wide in bear­ing. But if the child can hardly with great strugling get forth of these streights, 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, un­lesse 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 pro­phesie that he will be a notable child, and shall have great suc­cesse in all his affairs. And this superstitious old opinion was held also by the Antients.Antoninus had a Diadem on his head. For Aelius Lampridius in the life of An­toninus Diadumenus, whose head was crown'd with a Diadem and a [Page 106]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 chil­drens Helmets. But since those membranes are seen of divers colours, I think that onely comes from the humours that flote about in the matrix, for those vary the colour of them.

When therefore the Womb is wet with a fowl and vitious moisture, which grows together with the seed of both Parents, the membrane is of a dark brown colour, and the childs skin of a smoky dark colour also. But if the seed and bloud 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 onely 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 dayes or thereabout, and there is not much behind, onely a day or two that they have to run more, the natural time is hindred, 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 staid, 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 foul­nesse.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-Countrey people will set forth a man of an unconstant brain,The Proverb to wander amongst beans. and unsetled mind, who in his manners gestures, words, and deeds, and all his actions is like a mad-man, 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 brain'd men that want judgment and rea­son. For we see in the spring-months when bean-stalks begin to flowre, that some men will grow mad and speak many ridiculous, [Page 107]and absurd things; and sometimes they grow so mad that they must be bound in chains. For at the begining of the spring the hu­mours begin to overflow, and to choke the brain with grosse fumes and vapours, which when bean flowrs do exasperate if they smell to them, the mind begins to rave, and to be troubled with furies. For though bean flowrs 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 cholerick and melancholiqve humour. Whereupon some of these are disquieted, and wander, then they grow clamorous and full of words, and others again are pensive and alwaies mu­sing.

And as some things dissipate fumes, and discusse what is hurt­full 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 sented wine, for these breath forth a thin and pleasant ayre; so other things cause pain, and make the head heavy, as Garlick, Onions, Leeks, Elder, Worm-wood, 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 Hippocrates shewd 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 moysture to the upper parts, even the very smels 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 boil'd flesh, and when they faint and swound 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 grosse thick vapour, as those that sit down in a dinining room that is fil­led with smoak, whose breath is stopped and intercepted,An example from smoaky houses. unlesse the dores be set open, and fresh Aire be let in the windows, that the house may be Ayr'd, and the wind may passe 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 smels 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 Goats 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 began to faint, but one presently clapt some fresh smoking warm hors-dung to his nose, and fetched him again.

CHAP. X.
Every strong filthy smell is not hurtfull to man: For some of these will discusse 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 discusse the faulty troublesome Ayre and vapours, as Castoreum, Galbanum, Sagapenum, the dregs of Ma­sterwort, called Asafaetida, Bean, Trifoly, Brimstone, Gunpowder, the fumes of burnt horns and skins.Ill smells some­times usefull. For these are of a strong fil­thy sent, but they cause no contagion, but they represse and strike back the filthy sents and pestilent vapours, which lakes and stan­ding waters, and the hearb 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 smels that rise from dead carcases, and muddy waters, cause corrupt diseases, and infect the Ayre, by rea­son of heat and moisture, but not the vapours of those that tend to drinesse. Hence our Country people cast snips of leather, horns, and wet bones into the fire,Ill smells some­time resist the Plague. and with those sents they Ayre their houses to dispell the contagion of diseases, and keep themselves and their cottages free from pestilent Ayres. Hence came the Proverb that Horns are burnt there.A Proverb that horns are burnt. Whereby they signifie 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 Souldiers of the Garrison in the Fort, fill'd 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 hapned that by the great noise and strong smell, the contagion of the Ayre was removed,Fire dispells contagions of the Ayre. and the City delivered from the Plague. For this is as powerfull to dispell contagions of the Ayre, as Hippocrates remedy by making bon-fires, and burning many fagots 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.

PHysitians 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 alwaies 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 Pleurisie, Quinsey, Lethargy, and many more acute diseases, but in the joynt and Hip gowt, that is preva­lent in the Spring and Autumn, the force and natural facultie 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 gowt of their hands and feet, all whose joynts were swoln and in bitter pains,The ring finger. onely the ring finger of the left hand, that is next the little finger, was free from it: for that by the nearnesse 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) unlesse a confluence of humours fall upon the left side of the breast, under which part lyes 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 weakned, and the vi­gour fails, and all power of the mind and body sinks down. Hence the Antients had a custome, to wear a ring of gold on that finger, and to adorn it so above the rest: Because a small branch of the Arterie, 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 swoond, by pinching this joynt, 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 Physick finger. unto which this finger is joyn'd: wherefore it deserved that honour above the rest, and Antiquity thought fit to compasse it about with gold. Also the worth of this finger, that it receives from [Page 110]the heart, procured thus much, that the old Physitians, 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 it self 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 ex­plain'd in that place. Whereby he intimates, that though he had been very gratious a little before with him, and well be­loved, and of great repute, that he delighted in him, as in a gold ring with a pretious 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 wickednesse: by which Argument he would have all men know, that the good­nesse of our former actions will do us no good, if we fall away from them, and follow wicked wayes: And again, our former wickednesse shall never hurt us,Ch. 18. as Ezekiel testifies, where men repent and forsake their ungodly practises.

CHAP. XII.
Some things will not burn, but are invincible in the midst of flames; and how that comes to passe.

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 Lye, or Wash-balls to take out the spots, but they cast them into the fire, and they will flame, as earthen pots that are very greasie, and become very clean and extream white. This kind growes in the desarts 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 ayr, 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 Crafish, Loosters, Scallops, and other shell-fish, in which, as Pliny saith,L. 9. c. 33. Corall is taken in the Ligurian Sea. Nature hath varied and sported her self, 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 hardneth 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 softned 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 [Page 111]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 linnen cloaths made, as from the Silk-worm and woollen-trees Silks are made, but with greater labour: for the matter is stiff, and is not so ductil. That kind of Linnen is called Asbestinum, from the likenesse and nature of Lime that is purged by fire, and is not consumed, nor suffers any losse. Like unto this is the stone called Amiantus, and it resembleth Scissil Allum, commonly called feathery Allum, 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.Allum resists fire. So wood and planks be­smeared with Allum will not burn, nor posts, dores, beams that are wet with a green colour; so it be laid on thick,Things anoint­ed with a green colour will hardly burn. and allum 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 thickned and pressed together, and is hardned against fire and water.

Archilaus the General of Mithridates made proof of this in a woodden Tower, which when Sylla strove to fire, he could not do it, and was forced to depart, leaving the businesse undone, because it was all over anointed with Allum that binds exceedingly. So C. Caesar lost his labour,Vitruv. 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 onely remain free from worms and rottennesse, 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 flote, 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 hardnesse 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 onely 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 moysture that is the substance of imbred heat, and these stand both in need one of the other. Moy­sture is the food and fuel of heat, and heat subsists by it; which two,By beat, moy­sture, spirit, the body sub­sists. being full of spirit, and united together, do passe 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, decayes, and all natural forces and faculties come to ruine. But since many things are to be observed, concerning these, and they are obvious amongst Physitians every where: I shall let passe all superfluous things, and speak onely of such things as being applyed 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 colour'd hair, and not spotted with many divers spots on their skins, for these not onely foster imbred heat, but ease pains also. So in all sorts of joynt Gowts, of the hands or feet, or elsewhere, there is nothing more ready to asswage 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 decaid 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 joynts 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 applyed, a little boy of a good constitution is best to lie in the bed, so that he may alwayes lye near the abdomen. There are some (saith he) that keep young fat whelps for the same purpose, not onely when they are sick, but when they are well [Page 113]also. Such therefore are fit for those that have a weak stomach by reason of drynesse, and above all, care must be had, that the little boy have not a moyst 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 bosome. So David when he was old and cold had this remedy, that a young Maid lay in his bosome to cherish him; not that he desired to lye 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, Leprosie, 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 Leprosie, in hogs call'd 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 cu­stome. partly, because the force of the mischief is subdued by the Physi­tian, and the cruelty of the humours is asswaged; and partly, be­cause Nature by custome is hardned 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 boyling growes col­der, and the humours flow not so much together: or Nature in time accustomed to the disease, and being made familiar, and domestick to her, she no longer contends with it; or else she is nourished with those vitious humours, and is not offended: For as Sows that wallow in the mud, and Coblers,A Simile from hogs in the mud. and such as cleanse Jakes and publick vaults, smell no ill smell; so diseased people are fed with filth. And because they are hardned 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 fastned 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 growes 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 weakned, as strong Wine is with Water. Yet the footsteps of the old disease and reliques of it alwaies remain; which if they fall down upon the Lungs they make the sick hoarse, and short winded; if it fall on the joynts it makes them subject to the Gowt in the feet, hands, hucklebone, and it returns at certain [Page 114]times. So all that have pocky sores are gowty: But all that have the Gowt in their feet or hips,All that have pocky sores have the Gowt, 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 pisse,A Simile from Trees that are corrupted. or some salt water or filth is cast. For when the root is hurt the leafs fall off, and the branches wither: yet the Tree dyeth not at the root, but it decayes, 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 shew certain arguments of their departure, by making a murmuring noise, and none of them die, but have this mark before.How those that dye 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 stop­ed, 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 passe 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 grosse and thick spirits. But in those that are wasted in their bodies,Who dye 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 dye 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 mans rebellion hath drawn this upon him deservedly, that we must all tend to destruction, and dye. 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 hurtfull unto them; and to be very carefull 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 shew the imbred weaknesse of mans 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 wer't young (saith he) thou wandredst whither thou wouldest, and didst gird thy self, but when thou growest old, another shall gird thee about, and lead the whether thou wouldest not. Whereby he shews the desire and weaknesse of man's nature, that is strick­en with the terrour 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 creatour, to be punished with all pains and vexations, diseases, hunger and thirst, and unquietnesse 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 mans 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, [Page 116]takes away from us all terrour 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 ruine, 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 & dis­joynted, 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 drunkennesse, and what things will resist and cure it.

THere is an old custome of force, amongst the High and low Dutch, that they care for no mans 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 drunkennesse: 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 civily 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 subtill 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 cosen his fellow drinkers. In the mean while let every man consider well the reward of this inveterate and unworthy custome and errour, 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 onely hurts memory the most pretious faculty of the mind,Intemperance in Wine hurts the memory. and makes it weak, but totally ruines it, making the eyes dark, and causing blindnesse, the cheeks are blabber'd, 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 alwaies heat a man; but when he drinks more [Page 117]than he can conquer, it causes cold diseases. For the natural heat is extinguished and choaked, just as when you powre abun­dance of oyl at once upon a little flame. I do premise this that no man should faslly judge that do give occasion, or open the dore for such wickednesse. 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 bankets. these solemni­ties cannot stand without it) that they may not want helps to drive away drunkennesse: amongst which I set down bitter things, and as many such means as will purge away watry humours by urine. For by this way the fumes are derived from the head, and the Wine is hindred from going into the veins,Bitter things hinder drunken­nesse. also by their bit­ternesse 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 vertue, also the infusion of Roman-Worm-wood, and nutmeg; For all these open the passages, and make them wide and loose, as also oyl pressed forth of Olives, or two ounces of oyl pressed forth of the seeds of Sesamum drank in the morning before Sun-rising: for it makes the belly slippery, and extends the urinary passages, so that drink staies 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 dipt in honey, he shall do well. For honey takes away the force of wine, and blunts the sharpnesse of the fumes. Cabbage is better than them all,Cabbage hinders Drunkennesse. 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 cole is best to resist drunkennesse, if you chew the leaves in your mouth and swallow down the juice, or eat them boyl'd for the first dish at table. Yet the sea-cole,Sea-cole-worts. and sea-purslane that grow plen­tifull by the sea in Zealand are far more effectual; which we use in sallets 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 drunkennesse, 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 thy self, go forth and vomit. Vomit is good. After this the testicles and genitall parts must be soked in cold water, and wrapped up in a wet napkin: but wo­mens breasts must be so wetted. For presently the vapours being turned away, all drunkennesse 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, [Page 118]and have some cutting and abstergent faculty. For though drunkennesse ceaseth either by sleep or vomiting,Head-ache from yesterdays wine. yet the head will ake 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 yesterdayes wine.Helucus is the head-ache from drunkennesse. Tertullian useth this word for that affection, whereby men are made sleepy by the drinking much the day before: when he saith, The vertue of Ivy is to de­fend the head from this drowsinesse,The force of Ivy in dispell­ing drunken­nesse. by its discussing and drying quality; whereby also it is thought to keep men from being drunk, if it be applyed outwardly to the head, or by taking before-hand some of its berries that are yellow-colour'd.

CHAP. XVIII.
Intemperance of drink is worse than of meat.

SOme say, that men are lesse hurt by drinking than eating, if a man do take either immoderately, and above the strength of Nature.L. 2. Aph. 11. Moyst things soonest nourish. And this they would maintain by an Aphorism of Hip­pocrates. It is more easie to be filled with drink than with meat; but I think they are fouly mistaken. For he meant, that moyst 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 Hippocrates. When you eat meat,L. 1. Celsus explain­ed. it is never good to eat too much; and oft-times 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 easie and ready for Nature after drink.Liquid poysons most hurtfull. This is proved by Cats, Dogs, Dormice, Rats, if they eat any morsels that are mingled with poyson, they easily vomit them up, by Natures faculty provoked, which in moyst things is very hard for them to do; wherefore poysons 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 destroyes the sooner. But immoderate meat is a dangerous thing to choak a man, and the stomach so swells, and is extended by it, that you would think it would break,Fat things resist poyson. 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 [Page 119]forth by Vomit sooner. So when we would prevent venomous potions, we must eat butter, oyl, and all fat things; for so the ve­nome 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 drunkennesse 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 venome of some dangerous meat, repercussives, sowr, sharp, astringent things that bind and shut the pores, must be avoided, and abovs all things, sleep.Sleep is dan­gerous after poyson 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 poysoned potions, if men fall asleep, they are in worse case, and the venome sooner takes hold of the vital parts. Wherefore they must be pulled and kept waking, lest the venome 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 cheerfull to make opposition against diseases. Whence it comes that they are forced to yield to the Conquerour, not onely with the losse 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 moyst and soft, yet the nerves proceed it, as threads from the distaff of Wooll 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 clowded with grosse 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 onely backward, and lye on their backs; but such as are drunk with wine fall forwards, and ly up­on their faces: So that these hurt their cheeks, forehead, noses, [Page 120]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 possesse 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 grosse 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 grosse men, and will be longer before they be drunk.

DAily examples shew, that men with grosse fat-bodies are spungy,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 amisse, 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 vertue 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 Hippocrates, Men naturally very grosse 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 mens bodies grow crooked,The Inconve­niences of Tall bodies. and become heavy and unweil­dy. Wherefore though these exceed the other for large limbs and greatnesse: 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 quick-witted, and have nimble minds: and they not onely exceed the others or equal them in the chearfulnesse of their minds, but for strength, swift­nesse, eating and drinking.

I have seen sometimes dwarfs 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 praise-worthy:) whereas the [Page 121]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 onely in the capaciousnesse 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 burnt bricks, and glowing hot iron, that is sometimes sprinkled with water; or else to dry thirsty land. For presently it drinks in all the moysture, or it vanisheth into a very thin vapour, so that they have no need to pisse often, for their imbred heat consumes all. Now that which the intensive heat doth in men, the spun­ginesse of the body, loosenesse and softnesse 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 loose passages they are forced to make wa­ter now and then: wherefore they are justly infamous to men that know of their drunkennesse. But old people can least of all en­dure to drink much wine: For they are dry of body,Old men soon drunk. and without moysture, 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 moy­sture, 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 sicknesse, 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 lesse. 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 alwayes expedient, that any man should eat nothing till dinner, especially one that hath a hot stomach: as every cholerick person, or one that is forced to labour hath, and Students that study much.Scholers cannot endure hunger. For their vital spirits are extenua­ted, and the forces of their body will fail. But in this businesse custome 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 wasts and consumes. But old people and such as are come to their decrepid 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 oyl, so is the heat of old men by much eating and cram­ing [Page 122]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 staffe. For what old age impaires, and what fails of the natural moysture of the body, meat and drink make up again. Wherefore they and all sedentary people and Students and Magistrates that serve for the publick good, may in the morning eat Raisins, Dates, Figs, Cur­rans, 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 lesse 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 chiefly 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 alayd. 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 rost or boyl 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 boyl 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 untill dinner, lose their appetite, the heat of their stomach being very feeble, and almost quite gone out. Adde to this, that the passages being fallen down and shut whereby the nutriment should passe, 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 fore-noon drinkings, than if they should drink much at supper. For to passe 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 discusse, and to take off the fumes of the wine.

The use of Bread.But since bread is a great part of mans 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 hurtfull 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 stayes long in the stomach, and binds the belly. But my opinion is, that choyce and a difference should be made. For wheaten [Page 123]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 perswaded, that it is not good to joyn 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 growes spungy, and their flesh loose, and their breath stinks and corrupts. Wherefore eating of fish because they soonest corrupt, requires most bread with them.

We see that all meats will suddenly corrupt and stink, in three days or a little more unlesse you salt them. And Egs, Fish, Flesh, and all such meats will be unsavoury. But bread never corrupts, or smells amisse. 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 entralls, 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, chiefly when they must exercise and labour hard. For unlesse Ditchers, Porters, Marriners, 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 stomachs 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 Grasse to grow for the Cattle, and hearbs for the service of man, both sick and well. So that his body anointed with oyle may shine, and anointed with ointment may be refreshed. That the heart of man may be cheered with Wine, and sadnesse being driven away may be made mer­ry, and that bread the staffe 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 onely 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 [Page 124]a needle,How to try Nutmegs. will sweat forth an oyly substance, with an excellent sweet smell: the heat of man preserves these properties, and which is wonderfull will make it more pleasant to behold, and to swell more with this oyly 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 soked with them grows more clear, and sweet sented. For it is fed and delights in an aereal vapour, and a warmayre inclining to heat, and such youthfull bodies do breath it forth as a thing that is most familiar and agreeing with it.Why the cloths of Alexander the great, smelt sweet. So it is written that Alexander the great King of Macedonia, had his cloths 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 hearbs, destroy seed, and take off the Lustre from a Looking Glasse. 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 Co­rall led. which qualities can keep and preserve no­thing: but a man hath a gentle sweet vapour that proceeds from his substance by naturall heat, and he is allmost aromatised by it.To make mu­stard seed or Corall red. For which cause Mustard-seed 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 unfruitfull whose seed runs from them of its own accord, and they pollute themselves, and how that comes to passe.

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 mens company. The Greeks call it Gonorrhaea, the Latines 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 watry and thin. Where­fore it is unfruitfull and unfit to beget children. For as a Willow that loseth its fruit,A Simile from unfruitfull Trees. casts off his seed for lack of heat before it be ripe.

So these have their generative humour too cold and moyst, 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 weaknesse of the sper­matick vessels, so there is also another vice contracted by venery and contagious copulation when men lye 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 moyst 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 intollerable pricking, as if they were wet with Allum or salt,They that have the French Pox are alwaies lea­cherous. and by this means all that are diseased with the Pox are ex­tream letcherous 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 Letchers chiefly seek and hunt after such as they know to be of a wholesome and sound constitution. For they powre 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,Sharpnesse of urine is proper to this disease. and filthy copulation with Harlots. It is not a seminal and fruitfull 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 fore-part of the yard, so that their urine can hardly come forth, and is now and then stopt by the purulent matter.Who have their urine stopt. And if at any time they begin to lust and tickle and their yard to have erection, they suffer intollerable 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 intollerable pain. This disease is taken from pocky sick people, and by lying with whores whose privities are infected with bubo's, & other contagions. Which disease being it consists about the pri­vities and secret parts,Swellings of the groins not to be repressed. and from putrid humours causeth filthy tumours: it is call'd the gowt of the secrets, or a Winchester-Goose. But if the contagion doth spread it self, as it useth to do, when the body is not presently purged after the disease contracted, and where outwardly discussive cataplasms that may represse the mat­ter, and not such as may ripen it are applied to draw it forth, the whole masse 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 intollerable [Page 126]pains. The Dutch call this disease in their language, Pocken met de Lempten: because all the parts are rent and pierced with cruell pains, and the symptoms that accompany the disease, and come from the fiercenesse of it, cause as great anguish as the disease it self. For they are not racked with one kind of pain onely, but with many kinds of torments, that rend and tear and prick the nervous parts that are of most exquisite sense and motion, Note: 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 possesse all parts none excepted, from the continual pain without any Intermission, our Country-men 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 Physitians 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 rent 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 Ants, for the body is defor­med outwardly with filthy bloches, and pushes, and inwardly they feel as it were Ants that bite 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 alwaies scrub themselves.

Fornication comming upon the French-Pox.Wherefore our Country-men 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, leprosie, and many more, that shew 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 swellings 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 Vineger, 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 swellings 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 [Page 127]the wound along time open, least 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 urin must be qualified, Benedicta Laxativa, is good with the decoction of Guaicum, which I hold to be a sort of Ebony. And unlesse 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 Leprosie. 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 shamelesse and reproachfull in respect of other mens 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 Mothers Pox,A proverb upon those that are sick of the Pox. but if it be but in one part they call it the daughters 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 swellings of the groins, the body is full of ulcers and boyls.

CHAP. XXIV.
When men are sick they grow tall though they ea [...] lesse, but they lose in breadth.

What hinders tallnesse.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 moysture, 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 talnesse. Which I should think comes to passe by rea­son of drinesse. For the bones are dry, and are nourished by such like nutriment. For since the humours, and aliments sick people take in, grow drie by the heat and drinesse 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 moyst and ductil like clay, and may be drawn forth in length.A Simile from clay that is duc­till. Yet [Page 128]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 favour'd: and that force of growing in length is seldome extended beyond twenty five years of age,How long time men grow in tallnesse. 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 grosse 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 tallnesse, another breadth but square and grosse. 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, &c. Which if they increase and grow long, the body increaseth also, though it consume and wast 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 decayes may be restored, and what the qualities of the ambient Ayre 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 Feavers like Wax, by the heat and vertue of the seminal excrement, which in the vigour of years is very forcible and effectuall 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 lye upon their breasts.

CHAP. XXV.
Whether it is best to open a Vein when one is fasting, or after meat; and whether it be lawfull to sleep presently after blood­letting.

IT is needlesse to relate here what profit it is to man to have a vein opened, and what good, men find by it in health or sick­nesse, and who must be let bloud, and when. For every one may learn this from a faithful and honest Physitian; not from that common and triviall custome 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 swound 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 smels 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 quickned 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 colour'd. But it is a question whether it be fit to sleep presently after bloud-letting.Whether we may sleep after a vein opened. I, unlesse one be used to it, or be weary with heat and long travell 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 losse 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 Ides of May, An example of one that died by sleeping. when prayers unto God, and abstaining from [...]abour are commanded for three dayes, he had a vein opened at that time, and as the cu­stome is, at dinner he eat green garlick, and drank wine plentiful­ly: about noon his head being fill'd with fumes, he first slept, [Page 130]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 bloud be setled; 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 lye 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 unlawfull 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 unlawfull arts, for the most excellent men were very studious in it, and carefull 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 appeare 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, covetousnesse, aemulation, and all inter­nall 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 shew of their Countenance doth witnesse against them.

Whereby he shews, [...]at wicked men may be caught by their looks. For their countenance shews what malice they are fill'd with, what they meditate, what they desire to undertake, and whither their wicked intentions are bent. There are many things [Page 131]to prove this, that we may read in David and Solomon's lives,Psal. 34. whereby they do condemn the wickednesse of some men, and ex­presse it by their forehead, eyebrows, eyes rolling up and down, biting of their lips, their nostrils wrinkled, their cheeks swoln, 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, frowardnesse 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 expresse an honest and comely mind; as also in the face, wisdome, honour, honesty and other vertues appear.

But though all things do not exactly answer the praedictions 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 shew the condition of the Mind For where there is an errour 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 malitious; because the de­pravation is communicated to the heart, that is the fountain and beginning of life. Next to these are squint, blind, blear-ey'd 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 weaknesse of the nerves and muscles, are not free from vice, yet they do not deserve to be much blamed for it. For the lesse noble and generous the part is, that is subject to errour, the principle parts are the lesse 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 errour is communicated thereby to the mind and rea­son; so that they are not sound in all their perfections, and some­times the rule of Judgment fails and is carried obliquely; so that the animal faculties cannot perform their functions and offices as they should. Yet it is not alwaies necessary, nor doth it follow, that the condition of mans nature, his manners, studies, purposes, propensions of his mind and agitation thereof should be fitted to the outward marks, and to be measur'd 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 enclined to noble arts. And on the contrary a man may have a [Page 132]very comely body, and yet be of wicked manners, and lead a vitious life.We must not despise Natures Errour. Wherefore we must not insult over any man's fail­ings that are natural, for neither bunch-backt, nor squint-ey'd, nor lame, or such as have crooked legs, are to be reproached or scorned: when they desire that these errours of Nature were rectified, and that their bodies had been better formed; yet there are some of these that urge men to speak ill of them: for some of them are cunning Impostors,Marked Syc [...] ­phants. false, deceitful, and not onely 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 formed. 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 diversly 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 deceitfull, and full of crafty and cunning practises. But that Iame people are extream letcherous, and have their secrets exceeding great, the Proverb from thence declares. A lame man is the most letcherous. The Proverb of lame people. For all the nutriment that should support the weak foot, staies about the generative parts, and is converted into seed, the force and plenty whereof causeth erection, and causeth the obscene parts to be all waies 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 passe out and in, and will not smell so strong; for they that sleep with their mouthes shut, have an ill sented and stinking breath. But I am other wise perswaded. For as lying on the back is hurtfull to the Lungs and midriff, so that they will swell with humours powred 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 vo­call artery, the obvious Ayre, 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 Ayre, comes in and goes out not by heaps but by degrees by the windings of the nostrills, and by a turning revolution, and so passeth to the lungs, and tempers the [Page 133]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 Ayre tossed to and fro, have their tongues and palates dry, and desire to be moist­ned 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 Kit­chin. For as pots and ket­tles that are to boyl meat in, will sooner boyl it, if they be cover­ed, because no heat of vapour comes forth: so heat in mans body kept in and covered will sooner digest the meat. Wherefore such as have weak and feeble stomacks, 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 counsell them that they smack with their mouths, and hem 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 withall, 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 mortall men is fallen into so great cruelty, all humanity being laid aside, that they are not onely barbarous to strangers, but they are cruell 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 terrour 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 passe, that not onely young children, but such as are of riper years, which reverence and honour their Parents, are shaken with [Page 134]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 lesse mischief in their bodies. Wherefore me thinks the old Hebrewes 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 happinesse to their children, both at home and abroad, not from fortune, but from God. Also their children were wont with great devotion and godlinesse to obey and honour their Parents, and with their best intreaties, 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 daies.

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 perswa­sion 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 mortall men, that though they be vexed with long diseases, and are tossed with dangerous and hazardous voyages both by Sea and Land, and wandring 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 errours and vitious 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 passe, 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 gon, it [Page 135]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 sollicite 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 sicknesse of a friend; that we are best when we are fastned by diseases to our beds. For he that is sick, if he be tempted by lust or covetousnesse, 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 harmlesse 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 shew, by whose conduct help and inspi­ration this was to be effected. For unlesse we are sustained by the power of God and his word, upon every light occasion we shall fall back to our former errours, and the floud 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 Gods 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 rejoyce, and make merry, and to fall into all kinds of Luxury and deceitfulnesse 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,

For so great is the inclination and pronenesse of mans nature to that which is worst, that unlesse 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. onely 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 feavers 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 [Page 136]from his maker, than prosperous successe and abundance of all things:Prosperity makes us slug­gish and negli­gent. onely affliction calls us to repentance and mourning, and to a purpose of a better life. And no man can be perswaded that God is displeased with his way of living or that his manners and customes and studies are not approved by him, unlesse his mind be afflicted with some grief and sadnesse, and his body with some diseases. For the mind is so deaf to all wholesome admonitions and counsels, and the understanding is so hardned with the cu­stome of sin, that it will either reject milder corrections, or not be much moved by them, and there appears no hopes of amendment unlesse 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 foulely 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 suffer'd 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 re­membred 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 successe, 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 errours 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 Commandements, 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 licen­tiousnesse in sinning restrained, every man might turn to lead an honest and innocent life, and to sober and good manners. For it is Gods 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 [Page 137]loosly, and to be involved in all corruptions,Heb. 12. and doth not by his secret spirit call them back from their errours, 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 shew examples, that have layn with other men,Adulteries no­ted. before they lay with their hus­bands to whom they were before contracted, so that another man had their Maiden-head, 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 custome 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 restlesse 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 passe to eternall punishment, and in­tollerable 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 thankfull 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 Mannors, 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 principall and is chiefly required at out hands, we have a thankfull heart towards God, and are bountifull to our neighbours and poor people.Deut. 8. Moses the Law-giver 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 owe our selves and all we have. When (saith he) thou hast eaten and art full, and hast built goodly houses, and when thy heards and they flocks, thy Silver and thy Gold are multiplyed, 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 least that should be objected to them for their ingratitude and forgetfulnesse, 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 unthankfull to the Au­thour of his salvation. Wherefore to such backfliders Moses threat­neth terrible threatnings 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 vertue they have, and by what means they perform their operations.

BOth reason and experience prove that stones and Jewels have great vertues, so they be not counterfeit, and artificial stones. Wherefore to wear a ring or a Jewel that hath a handsome and effectuall stone set in it, is good for the eyes to look on, and is healthfull for the body by the vertue that proceeds from it, and that not onely by a hidden and secret faculty, which it hath from the stars, as Marsilius thinks, but from a vertue that pro­ceeds out of it,A similitude from Jewels. that recreates the vitall spirit. For as Jewels are clowded by the ambient ayre, and receive in a grosse vapour, and abundance of fumes; so they do send out of them a thin and invi­sible vertue. 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 sky-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 vertue 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 clowdy, and dark by the foul vapours they contract from those that wear them, and from whores whose company they frequent. For they draw some venemous 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 looking-glasse. But if Jewels were ineffectual and of no vertue,Exod. 28. Moses would not so accurately, and diligently have commanded to adorn the Priests vestment, which they call Rationale, with twelve Jewels, whereof both Ezechiel, and St. John in the Apocalyps make mention: wherein he would not have men to observe the beauty, and alluring rarities of the colours, but the wonderfull 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 begins, and the Moon increaseth, there is a stone taken out of the belly of a Swallow,The Swallow-stone. called a Swallow-Stone, or [Page 139] Chelidonius from the bird it comes from, this is a present remedy against the falling sicknesse: for it dryes exceedingly and drinks up the viscous and clammy moisture that is the root of this disease. For the swallow, whose dung blinded Tobias's eyes,Tob. 2. is of a hot and dry nature, whence it is that they make their nests so artificially of moyst and soft mud, and hang them up in arched and vaulted places. For by touching of it they consume the moysture and make the mud hard. Hence it is that Physitians make Cataplasms of them, and find the powder of burnt swallowes to be most effectu­al in dissolving the quinsey, and other swellings of the throat. Also snails that are very great, yield unto white, something long, rough,The Snail-stone what vertue 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 easie 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. Cry­stall is of the same vertue, if a while steeped in cold water it be put into the mouth. Amongst hearbs, Purslane, Cucumbers, Housleek, commonly called Jupiters beard, do the same. Also Toads yeild a stone, that sometimes represents the picture of that Creature, but they are very old,A Toad-stone. and have layn 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 discusse swellings and tumours arising from venemous 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 venome. For if a Rat, Spider, Wasp, black Betle, or rere-mouse, 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 cholick, and break the stone of the reins, not onely by their weight and heavinesse, as some think, [Page 140]but by an imbred property, whereby they discusse and dissipate the collection of humours.A stone is taken out of the head of a Carp. The triangular stone of a Carp pow­dred, will stop the blood that runs out of the nostrills, by its great astriction, which you may perceive also by tast.

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 un­doubtfull and uncertain things, that disturb the tranquillity of the mind, forbad that no man should be curious in observing them, and make rash interpretations upon them,Levit. 19. Deut. 13. and fain doubtfull 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 shews 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 compasse of natural reason, yet so that we must not fasten and rest firmly up­on them; for oft-times our conjectures have not the desired end. For Imaginations and such representations as we see in dreams,Natural dreams to be observed. are raysed from the concourse of the spirits and motion of vapours, which if they be grosse, 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 stupified with immoderate drinking or eating: we see in our sleep filthy terrible and horrid visions, as if we were at copulation, or killing beasts or men, or to be wickedly defiled with bloud, and to do many impure, rash, and impudent actions. But they that lye down after moderate eating, that part of the mind wherein reason consists, and counsel, being chearfull and ready, and the body not being dejected with too little meat, nor oppressed with too much, then will it come to passe that the mind will shine forth, be live­ly and sharp in dreams, and peaceable and true dreams are re­presented [Page 141]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.

And indeed when the body is in a good temper, we see in out sleep no other visions and apparitions, then 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 shews that our bodies abound with grosse 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 me­lancholique people, dead men, and sorrowfull and sowre faces. But they that abound with yellow choler conceive they see fire­brands, slaughters, burnings, fightings, brawlings, and scolding,Dreams are va­rious as the hu­mours are. as sanguin people dream of dancing, singing, sporting, laughing, and all lascivious matters; and flegmatique people dream of abundance of water.

Wherefore Physitians shall not lose their labour, if they enquire now and then of sick people how they slept in the night; and what they dreamt of. For dreams shew the diseases and affects of the body. For if any man dream that he roles in filth and dirt, it shews that his body is full of corrupt naughty humours; but if he dream he hath been in gardens amongst sweet flowers and hearbs, it is a sign that the humours of his body are very pure and clean.

CHAP. XXXII.
Of the Climacterick or graduall 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 Criticall dayes, that is, of the judgments of diseases, whereby Physitians un­doubtedly foreshew whether the sick will live or dy.

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 seldome passe 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 Mans Life, and great dangers; wherefore 63, that containes 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 Climac­tericall year, because beginning from 7, it doth as it were by steps finish a mans Life. And therefore all those years that arise by 7, or 9, are called decretory or judiciall, wherein men undergoe 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 losse, 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, yeare, 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 haire begins 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,Yeares not to be superstiti­ously observed. Why Climacte­ricall years are dangerous. that may in these years prove to be the fuell, 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 passe, 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 Vessells cannot endure the plenty of humours, they must needs break out into a disease.How to avoid the danger of the climacteri­call year. Wherefore we must do all we can to evacuate the peccant matter that abounds, which al­waies 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 climactericall year falls upon, or to be endanger'd by any mutation arising thence. From [Page 143]this observation of years there hath been a long custome 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 lopt and cut every 7, or 9, years.

Judiciall days.In like manner Physitians observe criticall days, which, if a man shall exactly observe the accompt as Hippocrates hath set it down, he shall seldome misse or fail in his praedictions.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 referr 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 halfe a great Circle that she was in when the disease first began. But she comes to these Radii, Starrs do con­ferr to the judg­ment of disea­ses. som­times sooner, somtimes later, as her course is swifter or flower. The Crisis is not to all men alike, because mens 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 judiciall 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 shews the disease will be dangerous or Chronicall. But if the Moon decreasing accompany Saturn, when the disease begins, it shews it will be Chronicall or Mortall: But if that happen when the Moon increaseth, it is a sign the disease will soon begon, and is not dangerous. But as I would not have the healthfull and hurtfull signes of the Stars, to be neglected, so I think it not good to be superstitiously tied unto them; but rather to build on Hippo­crates his observations, which seemed to me to be alwaies more certaine, and not so doubtfull and deceitfull, if so be a man ex­actly consider all things. Therefore I referr this reason of criti­call days, not so much to the Starrs, 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 hapneth 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 needfull, 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 somtimes the battering of it is staid, 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 [Page 144]comes again with such violence, that Nature can hardly endure, nor life continue untill 7 days be expired.

But since the force of the 7th, number is observed in many natu­rall things, and Divines are perswaded of the great vertue of it: Physitians have principall cause accurately to observe it, for daily experience shews that in health and sicknesse, in the revolution of days,The 7th, number Sacred. months and yeares, and for the judgment of diseases, it is of great concernment. So that such as dye of hunger, dye the 7th day, or if they do lick or swallow down somthing, 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-glasse represents objects, and what good the polished smoothnesse, of a Looking-glasse, can do to Students and such as tire their eyes in reading, and how it may restore a dull sight.

Women very carefull to dresse them­selves.LOoking-glasses that in our dayes are abused for luxury, und by which some women strive to make themselves beautifull, when they kemb and dresse 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 deli­gently 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 glasse; for when they saw their ill favour, there, they would the soner leave off their solace. And Socrates was wont to advise young men to do the like, that if they were of a beautifull and no­ble countenance they should not defile it with vices: but if they were ugly, and not so comely of stature, they should recompence that with good Ornaments of witt and honest behaviour. Where­fore Seneca saith that Glasses were invented,Natur. quaest. l. 1. that by them, a man might know himselfe. For many from these came to know them­selves, and how to lead an excellent course of Life. A beauti­full Man,The chiefe use of a Looking glasse. to avoid infamy; an ill favoured man, to learn to re­compence the defects of his body by virtues: A yong man, to know that by age his beauty will decay, and therefore he should provide himself with such things that old age cannot wast, but augment. An old man and wrinkled woman, to leave off the allurements of the flesh, and remember that death is neere. Wherefore from a Glasse Nature hath obtained a faculty, to see and to contemplate her selfe, and that by looking on a Mans face, and countenance in a Glasse, which are the signes of many things, a man might contemplate himselfe and consider his own inclinations.We discern our own condition in a Glasse. 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 bo­dies [Page 145]lineaments, and we may endeavour to amend them. So Plautus speaks wisely in Epidicus.

Also this is the profit, the use of a Glasse may make unto us, that it may sharpen our eyes, that are grown dull by continuall poring, and help to recover and refresh our weary sight. For the visuall Spirits are gathered together, and are recreated by new Spirits that result from the brain;What good a Glasse may do the eyes. But many doubt how it is that a Glasse should represent the image of that stands over against it. For some think the images are in the Glasse, that is, the figures of our bodies sent forth from our bodies: others think the images are not in the glasse, but that we see them in the reflected sight, that is beat back again upon it selfe. Wherefore Glasses shew many things by reflected beams. For reflexion is from thick bodies,Why a Glasse re­sents the form of what is over against it. there­fore Glasses are foild on the backside, that the light may not pene­trate directly through them. But the opposite body appeares, 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 turn'd from us; because the species which passeth from a solid body to the superfi­cies of the Glasse through the Aire, is pure and simple: where­fore the images shine in the Glasse, when as light radii are rege­nerated from it; for they being beat back, come home to the eye, in which it sees it selfe, and every one doth behold his image clearly. For we do not see through the Glasse, nor is the image formed in the Glasse, but in the eye, but the Glasse 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 Glasse,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 rawe pictures, without distincti­on of colours or painting, for there the right parts alwaies an­swer to the left of the mole. But how it should be that the Sun should appear double, being seen in a Glasse under the water, which also is wont to be seen in the Clouds, as a signe of some fu­ture ill as some ignorant people judge, many have not observed, some think that the dogg-Starr or some other Starr neere it is seen, [Page 146]when as the Suns brightnesse so darkneth all the stars, that they can­not be seen in the day.A double Sun seen in a glasse under water. But the Suns Image appears double, first by reason of the water, and then by reason of the Glasse; For that clown in Virgill testifies, besides our own experience, that water may serve instead of a glasse, and makes all things shew larger.

Wherefore first the brightnesse of the glasse, by reflexion shews the Suns form, and next the water, from the superficies whereof the Sun-beams are beaten back. The like reason serves for a Candle, Torch, or the Moon being over against a Glasse put under the water, for it will by reflexion return the object double. Also concave Glasses are invented for another use, that being held against the Sun, by reflexion will burn and make some combusti­ble matter flame, setting on fire straw, Chaff, and other dry fuel. So Archimedes fired the enemies 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 vertue Aqua-vitae hath, or the spirit of Wine distill'd, 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 mans health, and to drive away sicknesse, whereby we distill from hearbs, juices, and Physicall liquors, which, though it be certain that they have not so much vertue and force as the Infusion and decoction of the hearbs 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 oft-times, from the lees of any small dead sowre wines by a Still in a furnace, with a gentle fire. For oft-times I made trial of the wonderfull force of it.The force of Aqua-vitae. 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 thinnesse that it hath. And if you would try whether this quintessence be pure and without mixture,How to try A­qua-vitae. wet a Table-cloath or linnen Towel with that liquor, and put it to the flame; if it burn [Page 147]presently and do not touch nor hurt the linnen, it is pure and un­mixed. For linnen wet in this water will flame and not be con­sumed. For the flame will but gently lye upon the finest linnen, 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 then melted lead or boyling oyle; so that if you put a Tin or lead spoon into scalding oyle or melted lead, it will presently melt, which you shall never be able to do in the most boyling water. For oyle and all fat things become most hot, and are extreamly 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 rosted on a Gridiron, will burn a mans 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 Oyle. The lightest of all these and that weighs least, is spirit of Wine, that being mingled with Oyle will flote on the top, and swim above the Oyle: for all terrene matter is taken from it by concoction, and all the sub­stance of it is fire and Ayre.

Next to this in lightnesse is the Oyl pressed forth of Linseed and Sesame, which never, contrary to the nature of other Oyles,Oyle of Linseed and Sesama will not freeze. grows hard with cold, by reason of its softnesse and inward heat.

Next to this is the liquor distill'd from green hearbs by force of the fire, and cleansed Wine that hath no sweetnesse mingled with it. For that Forreign Wine, which they call bastard, and we call Serope or Zerape, is heavier than all liquors, so that vessels fill'd 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 Ayre 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 mans body that is lighter or more penetrating than Aquavitae, as it is called, because it sustains mans 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 healthfull 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 moysture. But for fat bodies and moist, and such as are full of flegmatique humours, it doth them no hurt. [Page 148]For it concocts the excrementall 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 spoonfull very well sweetned with Su­gar, and a piece of white bread put into it that it may not penetrate and fly up to the Nostrills and the Brain, or hurt the Liver with its piercing heat. But being used outwardly to the Nerves and Muscles, and to parts chil'd with cold, it will help them, and by its heating, and quick penetrating qualities, restrains and dis­cusses all painfull effects that consist in cold humours. Also it restores speech to Apoplectick 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 increadible 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 mettals are made of, The one is Brimstone as the Father that effects and acts all:Brimstone and Quicksilver are the principles of Mettals. But Quicksilver is in stead of the Mother, which suffers all those to be elaborated and produced out of it. First Gold, then Silver, then all kind of baser mettals, as Tin, Lead, Brasse, 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 watry and running silver, what quality and force it hath, and whether it be cold or hot, Physiti­ons 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 Palsie: 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, Chirurgions use, call'd 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, Salt-peter, and Allum, it acquires a fiery caustick quality by this way of preparation. But since this Sil­ver colour'd liquid substance dissipated and pul'd assunder, will come together again as it was, and run on heaps, that you can­not [Page 149]handle it, or frame it, or mingle it with any medicaments, un­lesse the motion of it be hindred, the Industry and reason of man hath thought on some wayes how to do that, and to stop the quick­nesse thereof.

Amongst which the safest and with least danger is, to do it with mans spittle, to which there is mixt a little ashes or powder of cuttle-bone. Now a cuttle is a sea-cat, whose white crumbly bone the Gold-smiths 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 mettall, as Steel, Iron, Lead, and all sorts of Brasse, one­ly Gold sinks below it, and is swallowed in, and becomes silver colour'd, that can be got off onely by fire, for so it evaporates into fumes into the Ayre, 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 mettals 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 mettals it is worst to stick to Silver, bad to lead, very hardly to Iron, and somewhat difficult to stick to Brasse. Melted lead in some respects is like to this Silver colour'd liquid substance. For all things will swim on the top thereof, Iron, flints, Potsheards, 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 powred forth on a plain table, and the drops of it sprinkled here and there, it doth not make it moyst, and slippery, nor doth it stick to the Tables but with increadible swift­nesse 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 Ayre. Whence it hapneth, that not onely 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 wonderfull force of Salt and Vineger.

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 tast and Pallats, and procures an appetite to our meat, it preserves all things from corruption, especially that which is boyld, till all the muddy dreggs 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 aire cannot make them putrify.Salt makes fruitfull. Yet all men must needs wonder that Salt should cause fruitfullnesse, and cure barrennes: and that some fields have been made fruitfull by Salt strewed upon them, which experi­ence hath proved to be true. For far women that are commonly barren, become fruitfull and fit to conceive by eating Salt mode­rately with their meats, for it wipes away all foule moysture, and dries the overwet matrix, and causeth the genitall 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, moystning things must be given, for Salt and sharp things are naught for them. Also the Low-Countries shew that it will provoke the reines, 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 lustfull, and are of a hot biting nature. For which cause the Aegptians,Sin sympos. as Plutarch says, abstained from Salt, and all Salt meats, because they were perswaded that Salt caused ve­nery. Wherefore they though fit rather to eate unsavoury meats, than to use the most savoury sawce, 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 mans body, and consumes all strange and accidentall humours. Add to this that it hath an imbred force for generation of Children, whereby the conjugall 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 cheerfull and ready. But that it helps fruitfullnesse, it is proved because a wonderfull number of Rats and Mice are bred in Ships at Sea, and that women that deal in Salt are alwaies itch­ing, and have many Children: who are commonly helped by Sea-men and Fisher-men that come into the Havens,Salt makes field and Mares fruitfull. and these are lusty fellows to do their businesse. For this reason in some Countries, Husbandmen use to strew some Salt amongst the [Page 151]Mares 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 fruitfull, 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 effectuall, when the Salt liquor will bear an Egg or Ambergreece. Next to this, to preserve meats, is Vineger, but it will not last so long, for unlesse after some months you poure off the former, and poure on fresh Vineger, on the season'd meats,The force of Vineger. 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 egge steeped three dayes 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.Vineger con­sumes an egge and dissolves a Whet-stone. Also a Whet-stone or a Flint steeped 7 dayes in Vinegar, may be crumbled with your finger into powder. Hence when Hanniball was to passe the Alps, to go into Italy, He made the Rocks dissolve with boyling Vineger, with the losse of one of his eyes. For so great and penetrating is the force of Vineger, that it will eate and break stones. I o [...]ce made experience of it in a Jewel, and a Pearl, but it was not so pretious as that of Cleopatra, Queen of Aegypt; Pearls will dis­solve in Vine­ger. which she steeped in Vineger, and dissolved and drank it up; for the sharpnesse of the Vineger will consume Pearls. By the same reason it resists Ve­nomes, and drives away the Contagion of Pestilent diseases: Therefore me-thinks, they do well who, when any publick disease is spread in a Country, do moderately use Vineger: For this will disperse and scatter the faulty Ayre, and if you eate any of it will keep the humours from infection and corruption. So those that suck out venome with their mouths, and any stinking wounds, do wash their mouths with sharp Vineger. But great care must be taken that we do not use Vineger too much and immoderately; for it dryes the brain, and hinders sleep, wherefore I Counsell you to mingle some Rose-water with it, and a little Rhenish-wine, and Saffron a smal quantity. For so it will do the head lesse hurt. Of the same nature almost, and of the same efficiency, are all very sowr and sharp things, as Pome Citrons, Oranges, Lemmons:The juice of Lemmon, cor­rodes. for the Lemmon that is commonly Ovall hath a juyce so sharp and cor­roding naturally, that if you put a peice of Gold some hours in a Lemmon, 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 effectuall 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 naturall moysture.Honey Syrup. Also Honey, and Strope as they [Page 152]call it from its last like honey, though it look somwhat black, and sod Wine which the Spaniards call Aroba, have a virtue to preserve, especially Cherries, Prunes, Peaches, Grapes and all wild fruices:Verjuyce. which I have tried in sowre Grapes; But most ef­fectually, if you place in order any kinds of fruits in an earthen­pot, and cover the pot well with a cover, and smeer the same with Pitch, that no Ayre 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 yeare is over, you shall find them all fresh, and of an excellent tast; For when they are so farr removed from the ambient Ayre, and all corrupt vapours, they cannot corrupt. For moysture makes all things subject to cor­ruption, which being removed, and driness put in the place, things will not easily consume. So stock-fish, as we call them, in Latine Merlucae, Stock-fish. (for Salpa is another kind) and many more hardned and dried in the wind, may be kept many yeares, as al­so bisquit, that will never mold, because all the moysture is bak­ed out of it: Wherefore extream heat or cold because they both equally cause driness will keep things from Corruption.

Hence you may collect whence it comes to passe, that in Win­ter; and hard frosts,Frost is apt to break ones legs a mans leg will break with the least touch almost; For the bone will easily grow brittle and break, by rea­on of the drinesse of the outward Ayre, 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 moistned; & hence it comes to passe that women are more lustfull in Summer, & more desire mens 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 naturall moi­sture, but they heat the Matrix of Women by consuming the su­perfluous mixture, and so make them Lustfull. Wherefore it is, that that Sex desires to be filled with strong Wine, but fat & ruddy Women, that are full of moysture, 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 [Page 153]lean slender woman of declining years, hath such a one as is al­waies itching, and will never be satisfied; let him know that he hath got a perpetuall torment, that is continually lusting, and is daily more and more exasperated: she will stick to her Husband like a Horseleach, 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 severall times, when he is thirsty, or is sat at Table.

THe principall way of preserving a mans 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 wayes or doctrine, which no man may pre­sently break off, but he will be in danger to fall into some sick­nesse. 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 customes they have long used, and as their strength is, and as the Wine is strong or weak. So Beere or Wine, or other drink must be prescribed to quench a mans thirst, and that the meat may not be dry nor flote, 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 goe into the veins by concoction, and be digested into the body. But all drunkennesse,Dioscorides detests drun­kennesse. L. 50. c. 7. especially continu­all, as Dioscorides saith, is pernicious, because the nerves being soked continually with much Wine, are softned, and the whole frame of the body is dissolved. Wherefore a man ought to drink moderately all drinks that cause drunkennesse, 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 peices they poure 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 eate it, by drinking moderately.When digestion begins we must not drink. But it is hurtfull to tire 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 powring in cold water: So the stomach hindred by drink powred 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 [Page 154]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 Feavers 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 counsell 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 feavers,Who must drink largely. and desire to be refreshed with drink, must drink abundantly, but not suddenly and in haste; but leasurely 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 Smiths shop. For as Sea-coles in Smiths forges wetted with wet brushes, sometimes will flame and burn the more, so the heat of a Feaver is kindled the more, and not quenched with a lit­tle drink and makes the sick the more thirsty. But they that are thirsty from wearinesse 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 joyn to this argument such as consume by a hectick Feaver 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 waies 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 lye one upon the other, drink being thin and not weighty cannot open them easily and passe down inoffensively, unlesse 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 passe to the nerves as the meat. or the Apoplex. For the spi­rits being thin and subtile do not easily passe 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 paralytick limbs are nourished when they want both feeling and motion: for the parts receive nutriment by the broad passages, and by their thicknesse make themselves a way which the spirits are too thin to do; wherefore the nerves being de­prived of the animall spirit,The nerves have sense and motion. deprive the parts of sense and motion, but they are fed by other wayes than by the nerves, namely by the rivers and receptacles of bloud 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 shew 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 soonest breed teeth,It is ominous to be born with teeth. as some are born with teeth in their heads, soonest cast their teeth. For their first teeth by reason of the softnesse 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 leasurely, 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 withall. 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 ripenesse that comes in haste decays first.Those that are soon ripe are not so solid. Wherefore we like in young boyes 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 dye in a short time. Hence the Hollanders have a proverb.A common Pro­verb on chil­dren that are active too soon. They make too much hast; 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 venemous quality, by the sitting of some venemous creatures upon them; Likewise in mens 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 onely 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 dayes, 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-mice, 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 pare 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 Aire, caterpillars, butterflies, ants, locusts, grashoppers; 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 effectuall reason, that yeilds a seminary cause for this busi­nesse. 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 mans body,Animals bred of their own ac­cord from no seed. proceed from a vitall 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 Ayre. 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 mans use and commodity? For there is nothing more fruitfull than the Sea;Why the sea is fruitfulll with fish. because the substance of it is grosse, and is full of a vitall 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 Shell-Fish are first bred from some muddy and slimy moi­sture, and all glib fish, as Eels in speciall, which afterwards by copulation breed whole sholes.Spearing or Groundlins. Groundlins, very small fish in [Page 157] Holland are bred abundantly from the froth of the Sea, when after long drouth, rain falls in great quantity. For when the Mouths of the Rhine and the Mare are very Salt by the Seas continuall in­fluence, especially in Summer, those Rivers being supplied with a great deal of rain, and watred very much, abound exceding­ly 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 guift of God is spread every where: let no man think it an old Wives dream, that some pro­digious Creatures are framed in mens 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 Wormes breed in abundance. Add to this, that from filthy Ulcers and Impostumes, pieces of Nails, Hair, Shels, 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 Ants, 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 wash'd 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 naturall parts, nor yet so healthfull, generally, as some Noble men and Gentlemen are, that will suffer no meat to come to their Tables, no not the purest White-bread, untill the outside and crust of it be finely chipt off, and the rest of their provision must be curiously and accurately provided with all decency and cleanlinesse.Cleanlinesse in diet is joyn'd to health. And this I find no fault with, so long as all is done, farr 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, comlinesse, 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 Phillip; the most powerfull King of Spain, and England, The prayse of King Phillip. and Prince of the Netherlands, giveth us an example of this, who for his most large endowments of Nature, doth represent a divine pat­terne unto mortalls, 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 Emperour, are governd 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 Ayre. By the way, whence proceeds the ebbing and flowing of the Sea, that is interchangeably twice in the space of a naturall day.

The effects of the Sun and Moon upon in­feriour bodies.THe Beams of the Sun and Moon do afford us certain and not­doubtfull signes of fair weather, rain and winds; and they thereupon represent unto us divers colours, either from the scitu­ation of the place, and the compasse of the Heavens they are wont to passe, or from the Nature of the object, or some other matter that staines them: which if they would observe well that write Almanacks, 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 farr off, and what shall be the condition of the Aire, whereby we shall have a plentifull or penurious year, and many more rare things which Virgil comprehended in excellent verse:Virgils 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 diversly [...], and otherwise constitu­ted, according as the time is, according as the Starrs set, or the Ayre varies,The condition of the sky chan­geth mens minds. and the four seasons of the year differ. So when the skie is clowdy and dark, and the aire grosse 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 cheer­full, and lightsome, and very much given to mirth. For the pleasant aire dissipates all foulnesse of humours, and grosse va­pours that darken our minds, and makes our Spirits cheerfull, and our minds quick and lively, which Virgil expressed in this elegant verse.

For the Spirits that were before kept in, break forth when the ayre is calme 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 [Page 159]unlockt and the dores set open, the ayre and wind entring, use to be dissipated and blown away, and all Galleries and Chambers that were full of filth, begin to be more lightsome; so in mens bodies, all soul vapours, and all stinking sents that were in them, and all dullnesse of Spirits are discussed and ventilated. Where­fore not onely internall causes, and imbred humours are helps to health or diseases, but the outward conjunction of the Starrs, and constitution of the outward ayre and breathings, and qualities of the winds, breed divers and sudden mutations in the bodies of men,The body is subject to the constitution of the ayre. which every man may find true in himself every moment almost of time. For who is there, to passe over the affections of the mind, who when some tempest is at hand, or distemper of the Ayre, 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, Kernells, or if any thing be strain'd or disjoynted or broken, torn or dissolved in any part of the body, all these will foreshew a tempest coming, which doth not use to come but with most bitter torments to such that have any secret touch of the Whores Pox. For these when cold winds begin to blow, are soonest sensible of their pains, for their Nervs are stretched, and their Muscles grow stiffe,Sick people per­ceive the change of the aire. and the vitious 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 patcht, broken, leak­ing ships, are sooner swallow'd up in a tempest;A simile from Ships that are shaken. so diseased peo­ple and such as are of a decai'd and uncertaine health, are expos­sed to all injuries, and subject to all inconveniences: for upon the least distemper of the Ayre arising, they use to feel most terrible pains, or when the Sun or Moon cause any mutation in the inferi­our bodies. For these Planets put forth their forces,The force of the Sun and Moon upon inferiour bodies. not only up­on mens bodies, but upon all terrestriall 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 yeare are governed by them. And though the power of the upper Starrs be not ineffectuall, yet by the help of the Sun all things of greatest concernment are brought to passe. For the Sun chiefly adorns this World, and disposeth and guideth all things very decently. For by the Suns operation seeds are propagated, and corn grows ripe, and all things increase and proceed.

And thus the year doth trace it self about. Georg. 2. Also the works of the Moon appeare very great in the Nature of things, but not so great as the effects of the Sun. For she enjoyes 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 ecclips, But then [Page 160]especially she shews 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 times Corn grows and augments, shell-fish swell, the veines 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 allmost, Wax pale, and are troubled with the Head-ache, and are affected with Epilepsie: for it looseneth the Nerves,She causeth the ebbing and flowing of the Sea. and moisteneth the brain over-much, 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 halfe 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 begins 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 Load-stones forces. so this Planet being next the earth, moves and draws the Sea. For when the Moon riseth, the Sea roules about those parts, namely the Eastern parts, and leaves the Western parts: but when she goes to the West and sets, the flouds 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 conveighed 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 then respects, as being over against her. For as the Sun draws out moisture out of the moist hearbs, 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 originall 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 somtimes driven to this Coast, somtimes 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 maxime: that the Moon, if she increase, hath her horns turn'd from the Sun, looking toward the East: if she [Page 161]decrease toward the West, which staying oft-times three dayes 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 untill the seventh day she appears a half Moon; and that part of her is enlightned 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 allwaies followes the Sun-set­ting, 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 allwaies enlightned on that part which regards the Sun: whereby it comes to passe, that the croo­ked and horny part is allwaies turned away from the Sun, but the round and bunchy part is against the Sun and turn'd 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 passe that shee is totally enlightned, and re­ceives the Suns 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 Zodiack: and as the Sun makes the year, so the Moon makes a Moneth, 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 dayes, that is for both times fourteen dayes. 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 dayes. 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 Suns aspect, and hath of her self no force or power. But when she comes to joyn 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 then she raiseth boysterous 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 overflow'd 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 begin­ing of Winter. And those Countries and climates suffered most harm that were next to the Moons aspect and influence: but when the Moons course tended to other coasts then 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 [Page 162]by them, next to them the Mattiaci, that live in the Islands of Ze­land; next to them those of Brabant, and sometimes these, some­times those ports and good harbours for ships to ride in, are en­dammaged by the force of the waters, as the Moon moves to one country or to another.North-West. Also West and North-west winds exaspe­rate the rage of the Sea, that from the Sun-setting 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 al­waies toward the West, because the Sun inclines that way, by whose light she begins to shine, and whereby she comes to be full, we see that the same day the flouds begin to rise and flow forth, and the next ports are fill'd to a certain height, and thence for­ward they are carried to all places in the way Eastward, so that the daies 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 Sluce that is scituate 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 bent 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, untill the Moon be­ing gone out of our sight riseth to those that are Antipodes to us: for then the Sea flowes again: but when the Moon comes to mid­night and comes to our hemisphere, the flouds fall back again. Wherefore the scituation 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 enlightned by the Sun.The aspects of the Moon cause the floud 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 [Page 163]she directly respects with her beams. For the Sea runs that way the light of the Moon drives them. Yet let them that are Sailers take notice of this, that when the Moon riseth and shews her self first in our hemisphere, if the part of the Moon that is enlightned 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 flouds rise, and fall in the Eastern parts. Wherefore if any man sail from the East, or Winter aequinoctial from whence the South-East, or East winds blow, toward the West countries; it will be the time to sail forth at high water when the flouds are greatest, to passe into the Lower-Countries. As for example: From Mechlin, Antwerp, Dort, Berg, Breda, Bolduc, Delph, Gand, and other places that are scituate 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 comming in, and the flouds begin to come back; So that he must alwaies take notice of the Moons motion, and to what part of the Heaven she enclines, and what Coasts and Ports she respects.

CHAP. XLII.
Of the force and nature of Lettice, and whom it is good or ill for.

THose that eat Lettice in sallets often, unlesse they eat Rocket, or Cresses, or Tarragon, which is next kind to Snees-wort,What corrects the coldnesse of Lettice. it will hurt their sight, and make them blind, for it thickneth and condenseth the visive spirits, and troubles the Crystalline hu­mour, unlesse you drink wine to correct the force of it. The An­tients did not eat this at beginning of supper or for the first course, but last of all, as Martial shews.

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 drunkennesse by moistning the brain:Whether Lettice should be eaten before or after supper. But in our daies 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 custome is so soon as we sit down to supper, to whet our stomachs with Lettice seasoned with Oyle and Vinegar. Also Lettice is good, for that if it be carried into the veins before all other meat, it cools the heat of the bloud, 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 [Page 164]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 chastly, 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 coldnesse of it must be corrected with heating hearbs,Lettice who it is good for. least it weaken the generative seed too much, and make it uneffectuall to beget chil­dren, and altogether unfit for it.

CHAP. XLIII.
Of Patience commonly call'd, or, the great Dock.

Of the hearb 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 Sallets whets the appetite and takes off loathing, and that which from its greatnesse is called Horse-dock. It is a Pot­hearb 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 hearb to be of such faculty that if you boyl 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 Oxe­flesh, or old Hens. Wherefore the Antients 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,

And Horace,

CHAP. XLIV.
Of the operation of Mans spittle.

The force and effects of fast­ing spittle.DIvers experiments shew what power and quality there is in Mans fasting spittle, when he hath neither eat nor drunk be­fore the use of it; For it cures all tetters, itch, scabs, pushes, and creeping sores. And if venemous little beasts have fastned on any part of the body, as hornets, beetles, toads, spiders, and such like, that by their venome cause tumours and great pains and in­flammations, do but rub the places with fasting spittle and all [Page 165]those effects will be gone and discussed, moreover it kills Scorpi­ons and other venemous creatures, or at least hurts them exceeding­ly. For it hath in it a venemous quality, and secret poison, that it contracts from the foulnesse of the teeth in part, and partly from vitious 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, sowre, 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 unsavourinesse of the breath offends all near us that talk with us. For some fog­gy ill smells evaporate and boyl forth of the body, as out of some muddy lake, and these being of a venemous nature infect the foun­tains of spittle. And this moysture that swims in the mouth and moystneth the tongue, and waters our meat, is nothing else,What spittle is. than a flegmatique 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 stomachs abound with flegme, are alwaies full of spittle in their mouths, and is overwet with im­moderate moisture: but such as are hot about the entrals 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 over-dried 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 hearbs) the reason may be easily understood,A simile from distilled hearbs. why spittle should do such strange things, and de­stroy some creatures. And if the spittle of a sound man be ef­fectuall for many uses, that it will not onely 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 onely putting their mouths to the cups whereon the spittle of those that were infected did stick, by reason of the clamminesse of it, and venemous mud that fastneth to the teeth; so that for the same cause the bitings of all creatures are dange­rous, by reason of the contagiousnesse of their spittle, except the nerves and muscles be not hurt by it.

CHAP. XLV.
Of the use of Milk, Beestings, Creame. The dutch call the first Beest, 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 wholsome for all people: for those that have cold Stomachs, it grows soure 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 thick­ned by heat, and melts by cold. and melted by cold: it follows that it is soonest 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 Sto­machs, their breath being stopped when they began to vomit, I think some wanton young men, and lascivious suiters do very ill; who at their afternoon meetings, use to stuff themselves with Creame and Biestings, 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 turnes to corruption, and these are the foundations and seminaries of great diseases.Milk corrupts Fish. So fish and Milk, and all soure things mingled with Milk, and drenched with Wine, cause Scabs and the Le­prosy. For all things cramb'd in thus promiscuously, corrupt, and are made subject to putrefaction. Those gluttons, that when a Cow hath new Calved love Beestings,Beestings. shall find nothing more hurtfull to man, so that Children, that within three dayes after they are born, do suck their Mothers Milk, are very ill by it, and onely escape Death. For it coagulates and clotters in their bo­dies, and stops the Channells of the blood, and the Veins, so that nutriments cannot passe fitly and without hurt. But these things dissolve Milk and Clottered blood also; Cummin-seed, Oyxmel and Vineger of Squils, Angelica, Master-wort.

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

Gowty 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 custome, 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 [Page 167]lye along on Ship-boards, and lye hard on their backs, are very Prone and given much to Venery. For the Nerves destinated for mans generation that run to the genitall parts grow hot: so that by the agitation and influence of humours, the loines 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 cods 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 farr 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 conveighed 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 mischiefe is derived from thence to the parts that are under it. And therefore Mid-wives, though they know not the cause of it,The generative parts are signs of good health or sicknesse. 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 signes of recovery of death, of health or sicknesse. For if the cases of the Testicles be loose and feeble, and the Cods fall down, it is a signe that the na­turall faculties are fallen,The Testicles hanging down or close up, what signs they are. and the vitall Spirits that are the props of Life. But if these secret parts be wrinkled and raised up, and the yard stands stiffe, it is a signe all will be well. But that the event may exactly answer the praediction, we must mark in what part of the body the disease lyeth. 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 healthfull, as on the contrary it is an ill sign to have them drawn upward; for the vitall 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 Small-Pox and Measils may be cured with red Wine, or with Milk, that women use to administer, when such Pushes shew them­selves.

IN diseases that proceed from the boyling and inflammation of blood, diaphoretiques and discussive remedies should be admi­nistred, 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 pushes 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 flowrs,Marigolds. Dill, Hysop, Balm, Savoury, Figs, Anniseed, and Fennel-seed, this loosneth the skin and dis­pells 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 then 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 Spa [...]ish 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 thicknesse it cannot enter the veins, and partly by its binding and pressing quality wherewith it moistneth 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 ayres flye thither.

CHAP. XLVIII.
Wine is spoil'd by thunder and lightning, and so is Ale and beer, and how this may be hindred and the force of them restored.

EVery Master of a Family knows by his own losse, that thunder and lightning will do great hurt in wine and beer Cellars;Thunder and lightning spoil dri [...]k. For wine grows sowre by thunder, and turns red, and its natural r [...]ste is spoil'd by that fiery penctrating heat. Beer by that horrid noise and violent motion is made sowre also and not fit to drink. And though the summer heat be the chief cause that drinks grow [Page 169]sowre, 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 lesse hurt, and not so much as when they are plain▪ with planks alone. For the distemper of the Ayre 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 injuryes of thunder; whereas the Bay-tree that yeilds 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 spoil'd 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 fal'n upon, they will smell like Brimstone. And now having shewed what these natural tempests can do, and what mischiefs they can bring unto us: it remains to shew how things spoil'd by lightning may be restored to their for­mer goodnesse. This you shall not easily do, unlesse you poure 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 goodnesse or grows dead, is restored with sweet sented Physicall 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,Cole-worts 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 joynt pains, as some rosiny wines, and such as are seasoned with strange Ingredients. For our Vintners use to smoke their Cask with Brimstone, and they poure in Sea-water boyled with Honey,With what things Wines use to be seaso­ned. some min­gle Cows Milk with it, others strew Quick-lime, Sand, Pow­dred Stones that are brought into these parts from Bentima­ry, [Page 170]with some handfulls 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 hurtfull; yet artificiall wines are alwaies worse than naturall 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 luke-warm, which shews three daies before-hand that a Tempest is comming, with strong winds and storms. For when in the deep Sea that is far from us, whence the floud comes to us, there hath been a tempest, the Sea-water shaken and tossed grows hot, as our hands do clapt together, and so the tempests come roling along unto us, and the waves rise to a mighty height.

So when the Spring comes, Southern tempests bring forth hearbs and grasse, by the motion and agitation of the Ayre that causeth heat. Likewise if in Winter it Thunders and Ligh­tens, and the Ayre be hot with frequent coruscations, it shews that a tempest will follow, and Whirl-winds will arise and cause great floods in the Ocean. Winter Thunders foreshew Tempests. [...] Thun­ [...] [...]shew [...]sts.

For when that distemper of the Ayre is tossed besides the sea­son, and contrary to natures 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 Feavers, 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 Hip­pocrates. Those are not so dangerously sick that fall sick of a disease that is suitable to their nature, L. [...]. age, custome, or to the season of the year, as those are that are sick without any of these circumstances.

CHAP. L.
Children are delighted with beautifull things, and cannot away with the sight of old wrinkled women, and therefore they are not to be put to lye with old women in their beds, and much lesse to lye at their feet in the bed.

THere is no mortall wight, that is not allured with beautifull 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 delightfull 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 bosome, at the very sight of her the child will cry and fly back, and if any women that are more beautifull 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 childs 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 Weesill colour, and contract many ill things from them, espe­cially if they lye on the lower side of the bed with them, or at their feet.

CAAP. LI.
How it comes to passe 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 soonest 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 soonest exposed to dan­ger, and soonest take hold of the contagion of diseases. For as a very fine well-polished Looking-Glasse,A simile taken from a glasse. and all clean things are soonest clouded and stained with grosse vapours, and as fire soonest takes hold of light straw and chaff, and dry fuel; for what is solid [Page 172]is longer a burning. So tender bodies, when popular diseases first begin to reign,A simile from Souldiers that are unarmed. like Souldiers 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 idle­nesse, 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 hard­ned 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 lingring 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 bignesse 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 shew 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 hearbs ne­ver corrupts, because all earthly matter is concocted in them, and wasted, and there is in it a kind of aereall substance, whence it comes that it will endure no boyling. For if you set it to the fire to boyl, it loseth all its vertue: 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 boy­led doth. So Ale boyl'd, or fountain or pond-water, though it be thick and muddy, is of a better taste, and not so sowre, as that which is made of rain and clear water. For troubled water being boyled, if there be any corruption in it, it is boyl'd 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 [Page 173]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 spruse Beer, at a certain time of the year will grow sowre, and afterwards strangely come to its former vigour: the same happens in that outlandish wine called Bastard, and black Spanish-wine, that stains ones hands and napkins, and makes all linnen of a deep red colour, as the Actian Cherries do, which we commonly call Morellen.

There are two liquours no lesse delightfull than healthfull for mens bodies, that is wine within, oyle without:Wine. Oyle. 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 oyled. and are mouldy, will grow soft being oyl'd; So mens bodies, chiefly old men liquoured with wine, are made more gentle, and not so rigid and froward. But oyling and annointing, though they are out of use almost with most Nations, and the custome is lost, yet is it healthfull for the bodies of both young and old people, for they will condense bodies that the outward ayr 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 oyl resists poyson, that if any man set on causticks to eat the skin,Oyl resists poy­son. and first annoint it with oyl, he shall lose his labour, for corroding medicaments applied will not stick nor penetrate. Also taken in­wardly it dulls the acrimony of poyson, and will not let it enter the veins, but casts it forth by vomit.Oyl powred on any liquor pre­serves it. Oyl powred on wine or any other liquor, doth preserve it: that it shall neither grow dead nor corrupt, for it drives away the Ayre 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 oyl it will not touch them,Amber. whereupon it doth drive off Basil from it. So a Loadstone smeered with Garlick will not draw Iron, because there is a fat substance in Garlick, that blunts the vertue of it, that it will not cleave so much to it.

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

To make a Vine fruitfull.If Vines grow barren, and bring forth nothing but leaves and unprofitable boughs, if you water it with sharp old urin, it will grow fruitfull; 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 powred to the root of it. But our Country-men do very ill who make a great pit about the root of the Vine,Soot is very hurtfull. 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 destroyes the vine, and makes it wither by its corroding quality.

The Apothecaries call Clary Centrum Galli, Clary. the seed of it hath an attractive vertue, and draws forth chaff, dust, and other things that fall into peoples eyes. For that put into the eyes, is roled about in them every way, and draws the humour to it, and discus­seth blindnesse, and comes out swoln, and covered as it were with a thin membrane. But the plant it self bruised will draw forth thorns and splinters, and will hasten hard and difficult child-bear­ing, when women cannot be delivered in time: put into wine it rejoyceth the mind, and drives away sorrow, and provokes lust; yet taken too much, by its strong sent it makes the head ake. The decoction of Mallows, and marsh Mallows will make chapt rug­ged hands smooth;To make the hands smooth. but the seeds of fenigreec, and Linseed will do it better by their oyly substance. With us men make lees of oyl, by bruising the Linseed, and pressing forth the oyl, they are made four-square Cakes, that are fit to make Cattell 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 oyl 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 Arabick, and Traga­canthum, and Mastick, with a little Camphir, that will help also red eyes, and such eye lids as are bleared with drinesse, and such as are chapt, and will restore them to their former comeli­nesse.

Why some do not thirst in Feavers.It seems a very strange matter to some people, to see some men in hot feavers and their whole bodies allmost burnt up with them, which yet are not thirsty at all: but the cause is because the heat diffuseth it self to the external parts, and sticks not in the heart, nor in any principall part: whereby sweat breaking forth, and the heart being ventilated, and that vapourous heat being discussed which did possesse the internall 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 extream thirsty, though outwardly no signs of heat appear, and these kind of Fea­vers are the most dangerous of all.

The white of an Egg beaten, and mingled with quick-lime, will sodder broken glasses,To sodder. and will so glew together all earthen ware, that they cannot come assunder, by reason of their clammy and gluttinous substance. For since quick-lime 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 bird-lime.

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 moysture, 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 Lavander also doth to many hearbs by [Page 175]its great heat, as also Radish-root that by its acrimony burns up all plants near it; wherefore it's good against drunkennesse,Radish good a­gainst drunken­nesse. and takes off the force of wine.

Garlick set near Roses makes them smell the more sweet, because the acrimony and heat of Garlick draws forth their natural forces and stirs them up; for what is faint with cold,Roses grow more sweet near Garlick. 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 hearbs to wither, which also Origanum doth, and Rue,The reason of many things is in-explicable. and Sow-bread 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 alwaies give a reason or shew the cause of such an effect. Yet it delights a lover of Phy­sick, and one that is industrious to seek out natural causes exqui­sitely, 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 alwaies 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 sowre things, because it is a glutinous clammy plant, whereby it asswageth and easeth the teeth that are affected by sowre 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 sheeps milk. For it dryes and makes the astonished teeth firm, and fastneth those that are loose by reason of a cold moist or sowre humour.

Those that have dull noses, and have lost their smells or impa­red 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 discusse the humours and hurt­full 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 hardned against the most stinking sents, 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 lesse offends the stomach.

Therefore our Country-men 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, unlesse it be eaten before meat with water and Salt, for otherwise it causeth ill vapours, and stinking belchings to rise up. [Page 176]And if you cut a little piece of it, and put it into wine, it will pre­sently contract a filthy stinking smell.

Tartar oyl 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 pushes that are disgracefull to the countenance, by its abs [...]ergent quality.

Camphir hin­ders liquors from corrup­ting.Camphir mingled with rain-water keeps it from corrupting, and preserves it in its perfect sweetnesse: so also doth Myrrh, and Lignum Aloes called Agallochum.

So the Cyrenean juice called Benzoin, and Storax Calamites, are very effectuall to keep away putrefaction. For they drive off all ill vapours and corrupt Ayres; and make the ambient Ayre 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 seaven 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, powdred 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 sowre, 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 Salt-peter, 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 spoil'd 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 [Page 177]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 poyson, and discusse all contagions of the Ayre, the composition Diatessaron that is made of four Ingredients, was invented by the Antients: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 venomes 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 choaks it with too much moysture. For it being by nature full of juyce, 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 fruitfull. 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 sprowt forth and grow. For being full of juice, they want nothing but heat to make them shoot out.

Those that are hungry when a Feaver comes.Feavers that make men hungry use to last long; and therefore I alwaies held it better that the feavourish Patient should be thirsty than hungry. For since their Feaver proceeds from yellow choler, good store of drink powred on, and sweat being dried up, those Feavers will abate with ease: but those that are greedy after meat in a Feaver, are sick of a melancholique humour, and of a sharp Salt flegme that kindles the Feaver, 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 flegme, sweet, sowre, salt, and the first makes one sleepy, the second hungry, the third thirsty. That onely 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 sowring.Wines in Summer as we see will grow sowre by reason of the heat of the Ayre. 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 Hogs­flesh salted, or as the vessel is great, a greater quantity wrapped in linnen; so hanged, that as the Wine is drawn forth you may let it sink still untill you come to the bottom, that all the wine be drawn forth: and the wine will neither dead nor sowre. For all that would make the wine faulty, goes to the Hogs flesh. But the mouth of the vessel must be very close stopped that no Ayre may enter, and a bag filled with Salt or sand must be laid on the top of it: so will it neither grow sowre nor corrupt. But that wine may grow [Page 178]sowre like Vineger, 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 Cows milk moderately salted: Some attempt to do it with Brimstone, Quick-lime, and Allum; 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 pallat, 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 rellish.

Rue is an Anti­dote to poyson.Since Hearb-grace is fit for many diseases, and hath many excel­lent properties; yet this shews the wonderfull force of it, because a Weesil by biting Rue beforehand will destroy a Basilisk that is a most venemous serpent: whence we may easily guesse what force it hath against venome, and contagious diseases.

The Physitians in Italy do beg of the Governours 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 Physick 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 dye, with Opium, that is the juyce 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, then they fall fast asleep and die, for it so suddenly runs into the veins and vitall 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 sowre,That Wine or other drink may soon sowre. Salt pounded and mingled with Pepper and sowre 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 sowre. Also Medlars, and Cornels unripe, Mul­berries or Blackberries, Sloes, cut in pieces, Actian Cherries, that look black without,Morellen Cher­ries. and are red within as bloud, will make any liquor sowre, and exceeding red: also the flowre of Meadow Wind-flowre will do as much, and the berries of both Elders, and the most beautifull flowre of Clove-gilliflowers. For that field poppy that commonly grows amongst Wheat,Wild Poppy is hurtfull. colours drinks of a very red Scarlet colour: but the use of it is hurtfull and dangerous so that their errour 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 opiat, 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 burnt Lead: and if they sink to the bottom of the glasse [Page 179]they are not any wayes infected in their bodies with this disease. But if they flote and stick on the top of the urine, I judge them to be infected. For it shews a grossenesse of the humours, and that a burnt corrupted melancholy is diffused all over their bodies.

The effects of Quicksilver.When Gold-smiths will gild cups with gold, they do it with Quicksilver, which being put into the hot fire, will flye away into smoak and offensive vapours. And if you spread a cover over, and receive the fume, that will come again to Quicksilver, and con­geal, as the smoak from Coles turns to a grosse and thick soot.Quicksilver loves Gold. But how much that mineral body is affected with Gold, I spake before. Yet this is wonderfull 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 oyntment, 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 alwaies 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 child-birth to make them to be the sooner delivered, a doubtfull and uncertain experiment, as also for children to kill the worms; yet I say that pure Quicksilver is more harmlesse 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, Allum, Salt, Nitre, Ammoniac, and Arsenick is most perni­cious, and next to this is red and yellow precipitate, which some Empiricks 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 Gold-smiths 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 losse of their hair, for the roots of their hair thus dried wither, 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.

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 dammages in their bodies or minds.

THere is an excellent Sermon in Ezechiel, or rather a severe and reprehensive expostulation of God with them who complain'd that they suffer'd for their Parents faults,Chap. 13. and that it was unjust that children should be censured by rea­son of their Parents wickednesse. What is it, saith the Lord, that you turn this Parable into a Proverb, saying every where: The Fathers have eaten sowre Grapes, and the Childrens 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 dye. Wherefore God taking away this Proverb pronounced that every man should dye for his own sin; and that the wicked­nesse of the Progenitors, nor any of their disgraces should be deri­ved to their posterity, unlesse they go in the same way their Parents did, or follow their vitious footsteps. For whoever, as he speaks at large in this whole Chapter, despising and forsaking God, and imitating and following his forefathers sins, useth the same ungod­ly practises his Ancestors did, and contaminates and pollutes himself with rapins, usuries, calumnies, adulteries, frauds, deceits, cavillings, idolatries, filthy lusts, and other ungodly waies, and will not obey Gods precepts and Commandments, but rejects his [Page 181]wholesome instructions, as he is in the same fault with his proge­nitours so shall he partake of the same punishment;Children do not suffer for their Parents faults. Wherefore God will not suffer it that the Parents sins shall be imputed to the children, or that any children shall be punished for their progeni­tours oftences; unlesse 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 brightnesse 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 mens minds are grown blind for want of divine light, and their will is made contrary unto Gods 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 chiefly 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 custome 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 sprowt, 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 vertues of the Parents are translated to the children. For the Father may be an Idolater, a Spend-thrift, Lustfull, 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 Adams room, he would have been baited and allured 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 Go­vernours 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 Common-Wealth, 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 Divel, and like bank-rupts [Page 182]for Adams transgression are we entangled in most grievous dam­mage, for by his fault we are fallen into the same inexpiable er­rour and wickednesse, that no man could possibly get forth of it, or untangle himself, unlesse our most merciful father having con­quer'd 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 fastned it unto his Crosse, and he spoiled principali­ties and powers, making a shew 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 amisse should be imputed unto him, so that he henceforth by a firm faith rely on God, and truly repent himself of his former misdoings.Gods Judge­ment in misfor­tunes that come to posterity. But to proceed in what I began. It falls out sometimes that children are plagued and suffer losse for their Parents faults, when they chance to possesse an inheritance pur­chased by fraud and wickednesse, which oft-times are ruined by a secret Judgment 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 rapins, 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 Childrens 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 oft-times 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, Wisdome 4. so that living amongst sinners he was translated, yea speedily was he taken away, lest that wickednesse should alter his understanding, or deceit beguil 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 dye 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 mens children for their Parents wickednesse.Chap. 7. For so God threat­neth wicked men there. Their glory shall flye away like a Bird, from the birth and from the Womb and from the conception: that is, they shall be barren and unfruitfull,Barrennesse 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 one­ly 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 [Page 183] 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 wickednesse committed, Gods anger being kindled both against David and the child. For God stroke the child with an incurable sicknesse, 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 mans 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 Gods institution to other men.

We must not grieve too much for losse of chil­dren.And again if God take away a mans children he ought not to vex, toil, and perplex himself, and destroy or hurt himself with im­moderate sorrow: For what a madnesse is it to afflict a mans self for those things that cannot be restored, or possibly live again? Wherefore Davids 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 sorrowfull for the child's death. lying in dust and ashes, as the custome 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 wickednesse, 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 faithfull a Captain Uriah, he had given oc­casion to the Enemies of God to blaspheme, and not onely to insult over Gods people, but to revile and speak hardly of God himself. But to passe to the other part of the Argument: It falls out some­times that children for the Parents 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 unlawfull copulation, or by natural conjunction, but be­fore marriage (whence by custome 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, reproach­full,Mans 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 Saviours Genealogy, to reckon up many that were not lawfully begotten in the state of Matrimony;Homil. 3. in Math. which Chryso­stome thinks was done purposely, and so do many more, that no man might grow proud by the dignity of his progenitours, nor be dejected if he were born of mean Parents, or that were not fa­mous for their vertues, so they themselves endeavour and contend to do what is worthy to be commended: For every man is en­nobled [Page 184]by his own worth and not by that nobility he derived from his Predecessours by his birth.Let no man be proud of the no­bility of his Pa­rents. And as an idle worthlesse man is not made glorious by his Parents vertues or glorious country he was born in, so a noble minded man is not to be dishonoured for his Pa­rents faults.

To which purpose speaks the Satyrist. Juvenal Satyr. 8.

All which shews 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 vertue, 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 shewed in that whole narration of Ezechiel where this matter is fully amplified, and the rash Judgements of men and their inconsiderate and re­proachfull speeches against God, are strongly convinced and repre­hended.

CHAP. II.
Wherefore when men grow well after a disease, do their genitall 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 feeblenesse no part almost can well perform its office, when we should use them;Venery ill for such as are newly recove­red. onely the genital parts ordained for procreati­on of children recover first and get strength to do their businesse, and are very prone thereunto and lusty, yet it is very pernicious to use venerious actions in this case. But these are certain and un­doubted arguments that health is restored, and that no reliques 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 [Page 185]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 vitall spirits, by the motion and agitation whereof the obscene and secret parts swell, and are frothy and lustfull; when the remotest parts, as the feet, arms, shoulders, ankles, hips, thighs, neck, cheeks, are later watred with alimental and vitall 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 lustfull thought, the Cods swell, and shew what force they have.Signs of health in boyes. Also young Boys shew 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, wich 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 nearnesse, the nutriments are first carried thither, and be­cause that part [...] is joyned 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 vitall 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 moistned, 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 extream letcherous, some­times fain themselves sick for this very cause, that they may allure their husbands to embrace them, and to lye with them.Lascivious wo­men. Hence the Low-Dutch have a Proverb, The Wife that is sick would alwaies have something. Whereby they mean that when their wives are sick, it is not alwaies 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 dores, 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 [Page 186]trees, that must not be lopt 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 dye suddenly, or very hardly reco­ver.

And if lusty and stout men when they first marry can hardly hold out, when they too frequently use venerious 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 Weesil-co­lour, for being too much given to venery they look yellow, burnt, or like Box, or bloudlesse, Lead-colour'd, their limbs and joynts 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 vertue, 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 toyled and grow dim. The Ears with too great noise grow deafe,What is to much is alwaies 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 loaths and refuseth the meat. The Nostrils that have a smelling faculty, when they are full of snot, cannot swell the most fragrant sents.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 decayes 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 lustfull 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 Ayre, 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 lesse hurtfull than they are healthfull to our bodies. Which do support our health, and sometimes make us sick:The Ayre and winds some­times make us well, and some­times sick. namely nourish­ments, and the Ayre 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 Ayre, and partly from meats and drinks that being taken in, cause winds, and stretch the belly: as are Beans, Peason, raw hearbs, 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 dispell winds: as Cummin,What things ex­pell winds. Bay-berries, Anniseed, Fennel-seed, Carway-seed; strong Wines, as Malmsey and Candey Wine.

But since outward winds are commonly offensive to us, and by their penetrating force do us much hurt, I shall chiefly 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, heards of cattle, Corn, hearbs, Trees.The original of winds. The wind proceeds from the Ayre and small blasts moved and tossed, whence it is, that sometimes it is gentle, easy and pleasant; sometimes strong, violent and vehement, as the Ayre is calm or moved.What the wind is. Where­fore the wind is nothing else, then an effusion and flowing form of the forces of the Ayre 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 Ayre, 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 [Page 188]is not quiet nor obedient to any mans command, but is restlesse and unquiet, and is carried by its own violence, and driven here and there: so that being diffused all over, it shews it self by the effect and noise of it, and not by sight; sometimes wholesome for the earth,Gods spirit compared with the winds. and sometimes hurtfull: 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 lesse refreshed with the whole some outward Ayre, than with meat and drink. For the use of Ayre and breath that we draw into our bodies is as needfull for us as our nourishments, for without them mans nature can subsist a while,Hunger when hurtful. for some have pined away seven or nine dayes for hunger, but without the outward Ayre, and gentle blasts, no man can subsist one moment but he would be strangled. Now the purer and the lesse contagious the Ayre is,Ill Ayre worse than ill dies. the more wholesome it is for the body. For if the Ayre be pestilent and contagious, it is more hurtfull than venemous and faulty meats, for such meats may be vomited up again or digested by the heat of the stomach: but pestilent and contagious Ayre, cannot be easily conquered or altered, when it is once taken into the body; for it presently in­fects the heart and vitall spirits: Wherefore this common Ayre that serves us to live in, and by help whereof we draw out and put in our breath, must be carefully regarded. And no lesse respect must be had in preservation of our health, unto the winds that pro­ceed and are diffused from the Ayre, and that not onely in regard to an open and free Ayre, that we are exposed unto, but also in building of our Houses,Observation in making our dores. Galleries, Porches, Windows, Dores, 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.Hippocrates counsel in the Plague. Which Hippocrates carefully observed in the Plague­time 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 dores, 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 flegma­tique 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 scituated, in which City when the South wind blows, the men fall sick; for that wind cau­seth corruption when the North-west that is neighbour to the South-west blows from the Western solstice, men are subject to Coughs, but when the North-wind blows they are well again. Whereby it appears plainly that the unstable moving of the winds [Page 189]bring sicknesses to mens bodies, and makes them have their health worse: which if we could avoid and shut out, every man would lesse 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 Antients because there are four quarters of the world divided the winds into as ma­ny, and Ovid elegantly described them.Metam, L. 1.

Others that thought to do it more exactly number twelve winds. But in our dayes the Art of Navigation, by reason of the vast and spacious circumference of the Ocean, and the long voiages in the Mediterranean Sea, hath found out thirty two winds,The Marriners Compasse shews 32. winds. and the Pilot and Steerman do continually behold them in Marriners Compasse, and in the darkest and most tempestuous night they steer their course by it, and come to their desired Haven. And this compasse is no new invention, for Plautus makes mention of it.

But Politick 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 Ayre and places. For every man that would take care of his health, by Hippocrates rule must observe the four quarters of the year; and also cold and hot winds that we are exposed to.The Ayre and winds change our bodies. For the concourse of winds and Ayre 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 Ayre and winds.The mind trou­bled by distem­per of the Ayre. So that men in health are otherwise affect­ed when the Ayre 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 onely mens bodies are more active, but their minds are more ready and more tractable, all fullennesse and frowardnesse being cast off, when the Ayre 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 hurtfull, and may safely expose himself to such winds that seem to be health­full and harmlesse. The East-wind, the High-dutch call it Oost, The effect of the East wind that comes from the East. the Italians Levante, 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 Luke-warm, when our bodies are not troubled with [Page 190]over-great heat, but saint with a mean heat, that makes them to nauseat,L. 1. Cor. Celsus, and Ovid call it neither hot nor cold,

But at Midsummer, when the Sun is hot, the Eastern wind cau­seth heat, and kindles yellow choller, and from the inflammation thereof burning Feavers spring up: But in the winter it is some­what milder, and not so sharp and cold as the North-wind. 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 South-East;East South-East 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 Feavers: 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 swellings to rise in the groin, and under the Arm-pits, 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 bloud. But in Winter it causeth extream cold weather,East South-East 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 South-East. The South-East wind is next the South, which in Summer for the most part is calm, though sometime it not onely troubles the Ayre with clouds, but the minds of men also. For this wind being turbulent makes the mind melancholly; 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 mans body the humours are moved and rage, by the same force, the vapours and sumes whereof carried upwards, trouble the mind and make it peevish, froward, angry, hard, and untractable,The winds di­stemper mans 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 suspi­tious, they think that men craftily come to delude them,Opportunity to be taken. and therefore they will repell them with great incivility and give them ill language, unlesse they come very seasonably and in good time that is the chiefest of all things. For those, that take opportu­nity by the forelock,

Since therefore there are many things that are apt to change [Page 191]mans condition, especially the concourse of the winds and unsta­ble motions of the Ayre can do it, by whose violence not onely our bodies but our animal spirits suffer wrong, and the mind it self is somewhat distemper'd that as the Ayre 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 hurtfull and offensive to mans 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, hoarsnesse, Coughs, Epilepsies, Vertigoes, Lethargies, Apo­plexies, Blear-eyes, deafnesse, noise in the Ears, and many more diseases, that scatter every where when the South-wind blows. I have observed oft that when the South-wind 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, begins 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 hurtfull for dry and cholerick people,The South wind not ill for cholerick people. so is it extream ill for women and children and flegmatique constituti­ons, and such as dwell in boggy and fenny lands.The South wind naught for flegmatique people. Hence Infants and children are troubled with an implacable cough, the Low­dutch 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 stopt, 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 powred 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 continuall 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 grosse flegme that sticks to the Lungs like Birdlime, [Page 192]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 joynt aches are stirred up, whereby all the parts of our bodies being afflicted, they become unapt to perform their duties. But as for the internall 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 businesse. And this force puts forth it self in inanimate and dead things. For we see that when the South wind blows, all things in the house are moist and flag­ging, Linnen Clothes, Sheets, cover-lids, blankets, Paper, skins, pictures Geographical,The South wind over­clouds all, and the North clears all up. and the rest of the houshold 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 bloud 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 hide themselves again, and sink down, and so it is when other pleasing winds do blow, hence it is that mens minds are very cheerfull,Clear Ayre re­joyceth the mind. and ready, when the Sun shines fair: but there is a great contraction, sadnesse, and de­jection of the mind, when the Ayre is clowdy and the winds boy­sterous. For the same reason, when it begins 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 clowdy wind, not lesse hurt­full 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 evill spirits and Devills do sometimes joyn with the tempests, and administer fuell,Evill spirits are ready to do mis­chief. Weak minds soon offended by the Ayre. 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 vitious quality, three daies before any tempests or winds appear, to grow tumultuous, and to run up and down all villages, publick places, common streets, and corners, and by-wayes, sometimes very si­lent, and sometimes with great noise and howlings, that the com­mon [Page 193]people will say, there is a tempest in the Ayre not far off, and as it usually falls out, some great commotions and tossings of the Ayre, and Tempests are hard by. But again, when the Ayre 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 expresse some ridiculous customes, whereby you may easily guesse 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 Towrs, beat down corn, and drive ships upon rocks and fords, that they suffer Ship-wrack, 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 Iapiga, 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 Sea-men. 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 Suns moderate heat, it draws forth plants and flowers, and makes all things revive, and renews them, so that it brings forth bloud 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 lesse hurtfull and pernicious in causing cold flegmatique 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 reckned 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, chiefly 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 joyn 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 Ayre, 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 [Page 194]Ages, these were taken notice of by others, but chiefly 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.

Also they cause many diseases to mens bodies, and shake them no lesse than they do stubble. For in Spring and Autumn, especi­ally in the Month of March, they heap upon the joynts, nerves, muscles, membranes, tendons, prickings, colds, contractions, pal­pitations, ulcerated wearinesse, so that they who are so affected, do shew 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 Ayre. such as can know before-hand 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 Feavers, and many inconveniencies to mans health, so also they are hurtfull to fruitfull land and tilled grounds, hindring the seed time, and a plentifull crop. For the Earth when it is blowed upon by chill winds,A chill Ayre ill enough. will no lesse bring forth unwholesome hearbs, then 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 choak 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 Sun-rising. 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 North-wind, so that presently the Ayre grows calm, and the tem­pest ends; wherefore the Inhabitants desire onely 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 diverse reason. and almost in the very havens entrance, and fall upon shelves and Quick-sands and fords, where they are broken in pieces, to the Merchants incredible damage and losse of his Merchandise. Wherefore the North wind is not onely more healthfull, than the North-West, or South-West; but also more calm, and more mild [Page 195]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 diverse reason. Quin­ses, but by a different reason from the South wind. For when the South-wind 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, flegme 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 Ayre, and keeping in natural heat they help concoction. The Southern winds by dissolving the frame of the body, and affecting the limbs with faintnesse and idlenesse, make men sleepy, dull, slothfull, nauseating, and unfit to perform any duties or function. But the North winds, as Hippocrates 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 fulfill the gifts and functions of Nature, and all things pro­ceed more healthfully with them, as a moist state and condition of the Ayre is most wholesome for dry withered bodies.South and North winds the chief in mo­ving the Ayre. For so they are the lesse chill'd 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 chiefly regarded. For no wind through the whole course of the year blows more constantly: For one of them having done blowing the other begins, and keeps its station; yet the other winds I spake of before keep their turns, but they sooner leave off, and give out. Wherefore we must have re­spect to these two winds, not onely for preservation of our health, and driving away inconveniencies, but when we undertake a voy­age by Sea or land exposed to the open Ayre. For I have found this by long experience, that the North-wind rising in the night will not last long and stand, nor keep that point for three dayes together, which Aristotle confirms, and Homer shews, whil'st he taxed the errours of Ulisses.

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 Ayre 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 Feavers,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 Ayre, and a frequent and thick concourse of exhalations and vapours that come forth of the earth, exasperate 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 [Page 196]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, va­nish [...]th presently and leaves its station: and thence it is that experienced Marriners will not easily trust the North wind at the first rising, and will attempt nothing till three dayes 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 dayes North wind.

Andreas ab Aurea an ex­pert Pilot. Andreas ab Aurea being addicted to that opinion, who was Ad­miral of the Caesarian Fleet, amongst the Genuenses, gave this coun­sell to Charls the fist, who was Emperour, to take notice of that. For when he intended an expedition into Africa, and the Empe­rour thought at the first appearance of the North wind to go against the Morts, Andreas ab Aurea his counsell to Charls the Em­perour. Andreas admonished them, that the Galleys must not stir, nor the Fleet adventure to Sea, unlesse the North wind had continued blowing three daies, but if the South wind blew, 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 grosse darknesse, 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 extream, 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 flye back again; which I have oft observed in Rivers and flouds, and flowing of the Ocean it self; wherein the floud 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 compell the servants to shew where the treasure lyeth, which they trusse up and carry away. They are commonly now called Knevelaers Robbers, from the violence they do, and from wresting the limbs of mens bodies. But to draw some wholesome instruction from natural things. I would have all men know that all these effects of the Ayre and nature, depend on the free will of God the Supream work-Master, and are all at his command, and done by his power. For Fire, Hail, Snow, Frost, Ice, Whirl-winds, 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 [Page 197]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 with-holds 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 disti [...]guished, 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 mans wickednesse, and makes them more fierce, and by them he bringeth many losses and miseries upon man, that so he may rowse 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 terrour 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 Brasse, 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 passe, as another Prophet testifies,Hag. 1. & 2. that the earth with-holds dew, rain and showers, and all plants are spoil'd with hail, blasting, and mildews, which are a lesson to teach every man that, Tempests, Clouds, Hail, Thunder, Light­nings, Whirl-winds, 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 repents 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 fruitfull 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 flowre, Vintage, flocks and heards 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 ter­rour.

CHAP. IIII.
Of the Marriners Compasse, which Plautus calls Versoria, by observa­tion whereof Marriners sail to Sea; and by what vertue, and for what reason, it alwaies points to the North.

SInce I spake of the winds before, and that somewhat largely; It is requisite I should say something of the Marriners Com­passe; because Marriners, by the use and benefit of this, make their voyages to Sea; and do thereby passe over the long and vast di­stances of the Ocean, and come to places that are scituate very far off; and they can exactly tell hereby how much of their voyage is over,The Needle shews the North point by vertue of the Loadstone. and how much more they have to sail, and they bring all things to the compasse as to a certain rule: And the needle obtains this vertue, by being rubbed with the Load-stone, which hath a singular vertue in drawing Iron, unlesse it be greased with Oyle, or some fat matter,Oyl takes from the Loadstone its attracting force. for then it will not attract. Our men call this the Zeylsteen, because they sail by it, & Marriners direct their course as this guids 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 Compasse and its parts. In the Center ormiddle of this, there is a little brass sharp pointed Box like a Tower fastned (for Iron in that place would hinder the operation of it) w^ch lies upon a very sharp pin or point, & upon that it playes here and there equally ballanced, 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 Center to the circumference thirty two lines, that represent the winds and the points in the heavens, and shew the spaces of Sea and Land distinctly by their Ports,Marriners use hour-Glasses. and by the running forth of so many glasses with Sand now, but formerly made with water, the Marriners 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 vertue the Loadstone in the Compass doth perform this, alwaies 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 quicknesse of smell,A simile from the sagacity of Vultures. by nature discern dead car­cases at huge distances, and that two daies, as many think, before any battel 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 [Page 199]the causes, So R [...]eubarb and Scammony purge out yellow choller: Epithyme, Polypod, Senna, the Melancholique humour; Agarick, Flegme; Amber, Jet, the Diamond, draw chaff and straws; Quick­silver loves Gold, and will delight to joyn with it.Whence hearbs have their pur­gative vertue. Which ver­tues we see also in hearbs, 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 Mariners Compasse, and Solar minuts,A Sun-dial be­cause it shews 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 shews the pole. Sea-men call this, Leyt, which is a word borrowed from conducting, for Leydtsman is a conductor,A Marriner. or companion in the journey, by whose help we steer our course;The little Bear call [...]d common­ly by Marriners Leye. The little Bear, as the Antients 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 Academicks, 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 compasse, but must have leave to pro­ceed and go farther out; yet the more certain course, and not so wandring, is, that is performed by looking upon the little Bear. As Aratus declared.In Phaenom.

Cicero his simi­le from the Pole.This figure Cicero borrowed in speaking, from Marriners, 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 A­cademicks ex­plain'd. So Cicero who would not follow narrow and straight waies, but walk over the large and broad fields of Rhetoricians, takes the great Bear for his Pole-Star, 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 compasse, where the lesser Bear, (which is cal­led the Pole, and by our men the Leye, that is the guide) is regar­ded. But our Marriners besides the Pole which they do not care­lessely regard, look to the Compasse 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 Compasse were a new Inven­tion. I dare not certainly say whether this be a new invention of our age, or that this instrument was of Antient use. Yet I perswade my self that Marriners com­passe [Page 200] Plautus speaks of, was the same with ours, or very like it. And yet I think that our Compasse is more compleat, and brought to a greater perfection, and shews things more exactly. But since the Carthagenians,The Carthage­nians well skill'd in Sai­ling. very skillfull in sailing, for above two thousand years did not onely 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, Solomons Marriners sailed with a great fleet by the Red-Sea,3 Kings c. 10. and the Persi­an Gulph, whereby there lyes 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 Portingals 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 sayling,Many things in nature grow out of use. especially in so happy an age, that was abundant in wise and painfull 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 dayes 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 Antient 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 Antients had in­vented any such matter, as no man ought to lose his deserved com­mendation, we must confesse it was not so perfect, exact and com­pleat, nor were the Letters so artificially set and directed. Also Guns and Ordinance of Brasse and Iron,Whether Guns were of old. and Pistols, and Musquets 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.

Though all these things are doubtfull, 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 dark­nesse cannot be seen by the Marriners, 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 Compasse. that he believes this Compasse which by the Loadstone and Needle shews the Pole, was made not many ages past at Amalphis a Town of Campania: but I think this Instrument was not invented there nor in that time, nor yet invented in our dayes, 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 successefully to the place they desired. Where­fore Plautus seems in these words to intimate that the Antients 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.

Wherefore no man can doubt but the Antients had the use and benefit of the Marriners Chart.

CHAP. V.
What it is makes Dogs mad, and at what time of the year chiefly, and what are the best remedies to cure them.

DOgs that are mens faithfull 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-dayes, or in winter when it is ex­tream cold; because at that time of the year black choller is ex­asperated and sharpned, and the venome of it is powred forth, which by the aspersion and touch of it is deadly and destructive: [Page 200] [...] [Page 201] [...] [Page 200] [...] [Page 201] [...] [Page 202]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 curded 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 vitall Spirits; wherefore at such times of the year wa­ter must be allwaies given to this Creature,Dogs desire wa­ter. which he will all times 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 moystned 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 Doggs tayls be cut off they will not run mad. thinks, that whelps tayls 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 joynts of the back-bone, to the very tip of his tayl; that being laid fast hold on with the last joynt of the tayl together (which I see our Country-men do) being drawn forth a little at length, will break off, which being done, the tayl is of a seemly length, and yet grows not too long and ill favour'd; and lastly, as many Sheepherds maintain, madnesse is prevented, and they will be safe from it. There is another caution and prevention, that a Dogg shall never run mad.

How a Dogg is preserved from being mad. A Worm taken out of a Doggs tongue.There is a Nerve under a doggs tongue, like to a Worm, round and long, as also in a mans 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 doggs 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 haires, 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 boyld sheeps-feet, that was like a round Worm that breeds in rotten wood, or small-nuts. And if any man eating sheeps-feet, should be ignorant or carelesse of it, and not take out that substance, he will presently loath after eating it, and be ready to vomit every moment, and to break wind upward. The peo­ple generally think that this matter is venemous; 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 out-goe him, but that he would out-run them all, unlesse there were some such substance under his joynts, that he treads upon. I can say nothing certain­ly of that;The nature of sheep when they run away. thus much I can testifie, that I have observed these sheep running away, when Doggs and Wolves that hunt after the prey ran after them, to run away with great swiftnesse, but not [Page 203]to run farr, but presently to stand still and look back, I suppose for that reason, that there was somthing else, besides their faint fearfull heart, that stopped them, which is under their feet, and because they are short-winded, 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 Cattel have somthing under their feet that stops their run­ning, so under a doggs tongue there lies secret a Nervous, and as I may so call it, a Wormlike substance, which from the shape of a Worme, and the effect of madnesse, that it produceth is called [...], which word signifies a Worme and madnesse.Lyssa à little Worm under a Doggs tongue. Hence is that Plant called [...], that drives away this madnesse, and restrains furious and Lunatick people, that are as mad as doggs, though they chance to be bitten by them. But if you cut that Worme from whelps tongues, they will never run mad, nor will they ever bite any man, that the biting shall prove mortall, and they will trouble us but seldome with barking: but this creature hath his melancholique blood inflamed and kindled, and the other humours of his body all about,When Doggs 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 venemous froth and moysture that is contagious, that will infect one if it do but touch him. For if this creature meet those he knoweth,The fome of a mad Dogg is dangerous. or whe­ther he knows them not, he will hurt them all alike, and if any fome or froth stick upon any part, it will endanger a man, though the dog bite him not: unlesse 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, fastning cupping-glasses to the part affected with a great flame; then to lay on a Cataplasm of Leeks, Onions, Garlick, Rocket,Remedies for a Doggs madnesss. Centory the lesse, Worm-wood and Salt-Butter, made up with honey. Also the Urine of a young boy applyed to bathe the part, draws forth the Venome, also Opopanax, Rue, Salt, Figgs, red Cole­wort-leaves, pounded in a Morter with Honey and Butter, and applyed 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 Dogg needs no Vein to be open­ed the venome is drawn inwardly, and presently runs to the vitals, and infects the humours and Spirits; wherefore such means as will discusse and dissipate venemous vapours must be given inwardly,What things drive forth madnesse. as Theri­ac, Mithridate, Garlick, Scordium, Masterwort, and Angeli­ca which is in virtue next to Masterwort, Zedoary root, Rue, Marigolds, Balme, Orris roots dried, Elecampane, Figs, De­coction of Pock-wood, Basil, Cunula, Hysop, wild Thime, Origanum, each of them hath a discussing virtue, and is Diapho­retick, that by opening the pores of the body, and provoking sweat dispells the Poyson, and will not let it passe into the Veins.The force of the Sea for the biting of a Dogg. Our Countrey-men that live neere to the Sea, take such as are bit­ten [Page 204]by a mad dogge, to the Sea, and also bruit Beasts, and plunge them seven times in, not superstitiously observing that number, but that the venome 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 extreamly, 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 passe, that without making any difference or choice of things that are good, they refuse what is wholsome for them,Drink, not to be with-held from roaring people. and choose things hurtfull; for if they drink abundantly they are cured: Wherefore, though they abhorr wa­ter, and all liquid matter, yet they must be forced to drink, that so the venome may be washed away, and not have opportunity to run so fast to the internall parts. But it is wonderfull that poy­sons, not onely given inwardly will prove deadly, but bitings and stingings of venemous 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 principall parts. So the spittle of those that are sick of the Elephantiasis or Leprosie, and the fome also of a mad Dogg, being but sprinkled, the skin will pe­netrate and become pernicious, unlesse 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 moysture and froth, the venome is communicated to the Heart and Brain, so that the Heart, the vital Spirit being infected,How the Ve­nome is drawn to the internalls falls into swounings, and deliquiums, also the brain by reason of the Nerves affected that proceed from it, is laid hold on, from whence ariseth fury and madnesse, 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 venome passeth through the Channels of the Veins to the Heart and Liver, and other principall parts, and about the 40^th day, or a little before, the sick grow mad and abhor the water. But remember, that you may rightly and with good successe 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 pesti­lentiall tumours, for if the least spark of the contagion stay with­in, the disease will grow again, and come on with more vio­lence.The place bit not to be closed up presently: Synapisms and precipitate pow­der good for the bite. Wherefore you must purge the venome with a synapisme or powder of precipitate; for that will keep the wound that lyeth 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 madnesse 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, buglosse, and especially confectio Hamech, with syrup of Epithym and Fumetory, which [Page 205]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 principall 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 our selves, that the nature of Mortall men subsists by, and may want none of them; namely cloths, Houses, whereby we defend our selves from the winds and injuries of the Ayre, all things belonging to housholding, moderate diet, and many such like things, whereby we live not lesse 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 warnes us what specially we should take care for, who commonly hide the fault of covetousnesse under the cover of necessity.

The use of things to be re­garded.Whereby he shews that all should be referred to necessary uses, and convenience of living; and if to this, we have sufficient to adorn our bodies handsomly, 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 apparell be not too costly, and incline too much to Lux­ury and voluptuousnesse;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 passe these things, I shall discourse of the nature of this mettal, that is endowed with many and great virtues. For [Page 206]Gold is one of the most effectuall things, and hath the most pre­sent vertue 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 venerious 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 asswageth it; It fastneth loose teeth and such as are weak, or vitiated by filthy moisture, and it corrects all ulcers and pushes 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 venome and dries up the sores.use of Gold in meat. And if you please to boyl 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 boyling. or is in the least diminished thereby. Sometimes I bid them cast into a round topt vessell which men call an Alembeck set upon a hot fire, a Capon chopt in small pieces, or calfs flesh, and some yelks of Egs, pouring thereon three or four sextaries of Cows 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 hearbs, as Eringo roots, Hartichokes, Parsnips, Skirrots, Carlinum, Garden-Thistle, and that hearb 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 Ros-solis, also Dates, and Raysins 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 dayes, 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 bloudlesse, 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 healthfull, if a spoonfull or more be given at a time to those that are in that case; nor is Gold applyed outward­ly with lesse 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 oft-times are set with some pretious 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 animall and vitall spirits be stopt, so that he is speech-lesse 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 [Page 207]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 devoures, and it gives vigour to the affected part, and fills it with vitall spirit. Also this liquor applyed out­wardly, will kill Tetters, Ring-worms, 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 Nostrills, Chin, Cheeks, Face, forehead (in which parts such eruptions are seen to come forth oft-times very ill-favouredly 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 Hogs flesh.BEcause Gentlemen also do commonly eat Hogs flesh, and there is scarse 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 swellings, 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 Hogs flesh,Levit. 11. Deut. 14. and it was a great wickednesse for them to taste thereof. But these hard swellings and kernells come chiefly about their necks, because they are greedy and devouring, and eat all things upon Dung-hills 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 swellings 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 shew forth some such matter in their fa­ces, and all their bodies: for the pushes that break forth in the our­ward [Page 208]skin grow white from melancholique 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 melan­cholly juice is savoury. by reason of the mixture of melancholly juice. So flesh next the bones is not unsavoury, or of ill taste to the Palate, because it partakes of Melancholly 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 scro­phulous tumours, to a hog: for these diseases are of kin, and very near allyed one to the other; their names onely are different but the matter is the same,What Aetius saith of disea­sed Hogs. as also Aetius the Physitian 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 unlesse his Tongue be first pulled forth and searched whether he be sick of this disease, for if warty pushes shew them­selves in his Tongue and Jaws, and the veins are of a wan colour, and blackish, these are signs that the internalls 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 bu­sinesse, do pronounce that the Hog is sound and fit for to be eaten. But because oft-times this creature may be faulty though he be sound in that respect; Wherefore our Countrey 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 styes wherein they lye 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,Hogs wandring 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 styes, for they are lesse exposed to diseases. Moreover they must have abun­dance of water given them to wash themselves withall, and some Salt mingled therewith, and when they eat Barly 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 Sea-coasts, 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 expell 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 sowre corrupt Lees of Beer and Ale, and stinking wash that is at the bot­tome of their Tubs, and all filthy things, as rotten and mouldy Ap­ples and Pears; whereby those kernels, and Measils, and inward [Page 209]contagion is not dissolved, but rather increaseth, and gathers force. For all very sowr things,Vineger naught for melancholly people, sowr things good for Cholerick peo­ple. by reason of their cooling and thickning force, and because they compact and thicken the hu­mours more, and for cholerick people they are as much com­mended. So Vineger 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 Hoggs with fish.In the Low-Countries, some live where there is abundance of fish, and water-Creatures, and they feed their Hoggs with fish; and as they will grow wonderfull fat with them, so is their fat and flesh more flashy and not so firme; yet with this food,The eating [...] Frogs for wh [...] good. Hoggs will grow great and tall; yet the meat of these Hoggs is unwhol­some, and the tast very strange and loathsome. I know that for men that are sick of the Leprosie, 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 melancholly: But those that creep on the ground and nest amongst shrubs, and bushes, and do not leap, but goe slowly are venemous, our men call these Padden, but the Froggs that have green backs and white bellies,Toads venem­ous. are called Puyen oft Vorschen, they use to cry in the Spring; but Toads that creep, make very little noyse. They therefore that are active and leap frequently, are proper for these diseases:Things that have shels are healthfull for consumptions. and to use them with Capon-broth is principally approved for lean decaid consumed hectick people, as also the broth of Turtles; which from the form of their shells are called Schelt Padden, and crevis Lobsters, Shrimps, Sea Crabs, Mussels, Oysters, Shell­fish, Cockles, and all those that have an outward crust, do cool and asswage hot adust humours, but River-Muscles, and Cre­vish, are more effectuall than Sea Shell-fish 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 chiefly 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 joynted feet, that have six joynts 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 wonderfull sagacity; I suppose this is, because they are wonderfull 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 hide them­selves out of sight. But besides those four feet, or armes stretched forth on both sides, in the former part where their eyes shine and stick forth, there are two toothed Pincers wherewith they take [Page 210]fast hold of all things they meet with, and bite 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 subtill and crafty, his cunning is chiefly observed when he lyes 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 kindes of Crabs, are a present remedy for those that are in consumptions and decaid, when they are well wash'd and boild in Barley-water,Crabs cure the bitings of a mad Dogg. and they are as good and forcible to cure the bitings of a mad Dogg; the Crabs being so burnt to ashes in a pan that they may be powdred fine; and a spoonfull thereof given with the root of Gentian, and a little Frank insence: which Anti­dote must be frequently reiterated, and be taken continually for six weeks, that the madnesse and fear of the water, may be driven off. Thus much for shell-fish and such as are included in a crusty substance, which I have set down more at large, that every man may know that not onely the diseases of Hoggs are cured thereby, but that they are most fitly given for melancholly, and for adust humours, and for many more diseases. But amongst Crab-fish and others that have shells,Of shell-fish 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 moysten, and augment the naturall 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, neere the shores of the Ocean, or Mediterranean Sea, and lye neere 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 saltnesse 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 putrifie, where­fore the Hollanders and many Low-Country people do not amisse, 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 graines 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 lesse flegmatick, 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 onely 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 passe this night over with strange and superstitious worship, making great bon-fires 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 perswaded, that if they can but gently go unto this Saints shrine, and not cry out disorder­ly, or hollow like mad men when they go, then they shall be a whole year free from this disease: but if they attempt to bite with their teeth the Saint's head they go to kisse, and to revile him; then they shall be troubled with this disease every Month, which commonly comes with the course of the Moon, yet extream jug­lings and frauds are wont to be concealed under this matter. And since these solemnities of several Countries are usually performed in the night, by antient custome, that I may not say inveterate errour, hence grew the Proverb,A Proverb bor­rowed from night-tumults. when men have passed a trouble­some nights 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 watcht all night; and not onely so, but we have been in great troubles, noyses, 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 fore-runner, and one sent forth, or because he was the voice of one crying in the Wildernesse, and a Herauld 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 publick meetings, and making huge bon-fires, 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 passe without some scoffs, jeers, nipping and biting speeches, and fall upon all they meet with great obloquies, 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 errours were left, or crept into the Christian Religion. So the [Page 212]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, whil'st they imitate the barkings of Dogs, and their mad cryes, whilst the cup walks about filled with wine, or a polished horn, that will hold a Pint, borrowed from an old heathenish custome 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. Martins 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 joyfull day of this Mans 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 rejoyceth, 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 comming of the Messias and Saviour, on whom the salva­tion of every man depends,Math. 3. and that John should be his fore-run­ner, who first began the office of baptizing, which Christ after­wards did bring to perfection and fulfill, who Baptizeth with the Holy Ghost and with fire; by vertue 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 shew forth foolish and ri­diculous pastimes, and playes, yet this superstition which hath hitherto seized upon many mens minds, begins to grow stale, 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 accesse 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 weaknesse of understanding, what the will of God is. Whence it comes to passe that when the mind slotes and is unstable, unconstant, various, and doubtfull, and wants knowledge and confidence in God, it is wholly ignorant, [Page 213]whom it should chiefly call upon for help, whither to turn, to whom it should addict it self, and commit its salvation, and from whom it should expect successe, deliverance, and a peaceable mind. The reason is because it is wandred 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 Fathers mouth: of which matter there are many examples in the Bible, and no fewer both amongst the Greeks and Latine Writers that are Orthodox men, that clearly shew 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 hearbs 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 boyled, and but lately purged from its foulnesse, is not so convenient to Salt flesh or fish. It is boyled 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 extream 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 dayes, whil'st 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 [Page 214]hardned 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, Cod-fish, 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 hardned 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 powring 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 daies used no other kind of Salt.Whence in the German 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 lesse gainfull then the former. For coorse, 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 boyling 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 soke in Sea-water, and boyl 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 Ze­land. They call this kind Cleyn zout, or Cliync zout, for that the clots of it struck one against the other like flints for hardnesse, will make a clanging noise.

This kind of Salt is fit to bring to the Table to adorn it with, and is usefull 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 coorse Sea-salt. Wherefore the Senate made a Law, that no man should sell such salt,The Senates Law not to so­phisticate Salt. unlesse 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 unlesse 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.

Burnt Salt the Dutch call Braedtzout.That Salt which our Country men call Braedtzout hath the same effect and virtue, because they powre in but a little Sea-water, [Page 215]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 Starrs, that is wonderfully desired by those of Flanders and Brabant, both daily, and chiefly for their do­mestick 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 sorce of Salt against the biting of a mad Dogge. at a great distance, it doth wonderfully adorn great and rich mens Tables. It is used effectually with honey against the biting of a mad Dogg, it cures Scabs, it breaks humours applyed with leaven▪ Honey, Butter, Hoggs-Crease, even those swellings that when the Plague spreads, do shew 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 asswageth the most violent pains, whether they come from Gunpowder, Oyl, Pitch. Scalding-water, or coles of Fire,Brine good a­gainst burnings. especially if a thin linnen rag wet in the brine bee tapped upon and wrapt about the burnt parts. For by this moystning of it, is the fiery force washt away, and the bitter pains are allaid.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 applyed.Sope good for burns. Lime with rape water takes out fire. Sope is as good as this, whereby we wash dirt from our cloths; if we make a liniment therewith, with Honey and Butter. Also water where-Rape-roots are sod is safely applyed, and it will be the more effectuall 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 artificiall Salt, that for want of naturall 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 juyce, 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 painfull 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 dispells loathing and vomiting, if at any time the sto­mack oppressed with flegmatick or cholerick 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 grosse 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 [Page 216]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 easie, the boughs being like Olive boughs but the lease is lesse, and some what round, green above, but beneath in the part next the earth, it is white and grey; the fruit is in baggs, 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 neere to Pliny and Dicscorides plant called Halimus, being of great force to represse and drive away hunger, for it drives away the vitious 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 sowre flegme:Longing called Picatio or Cit­ta. hence are they troubled with a doggs-appetite, and greedinesse to eat, called Bulimia, as though they could eat an Oxe: as that disease in Women called Picatio, wherewith like the Mag-pye, they are given to eat Coles, 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 boyled like Pot-herbs, with fat broth, and no Salt mingled therewith, for so it correcteth those sowre hu­mours, that they will lesse provoke natural appetite, and it is thought to do the same being chewed in the mouth, as some things onely put to the Nostrills,Sea Orach. discusse the faintings of the heart, and recreat 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 lyes upon the ground, and is very low. Sea-Cabbage, which is the German 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 Mountaines of Zealand, being neighbout to Halymus, Sampire, Anthillis and Eringos. It delights in the Sea Ayre, 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 moyst 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, boyld in fat broth, that it may lesse offend the stomach by its acri­mony and salt bitter juyce. But that Herb the Arabians call Kali, is exceeding common in Zealand, for with that our An­cestors formerly, and with salt Turfe, and Clots, that have a kind of Bitumen in them, did make most whitest Salt, the same way as formerly shewed 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 plentifull 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 joynts 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 [Page 217]they would be pulled out one of the other, as Horse-tayls are, with leaves proceeding from a single stalke, and they are garded about with it, they are barwny, thick, full of juyce, 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 dye in Winter, so that hanged upon the roofs of Houses, it will grow green a long time without any other moysture, as Aloes; for it is very full of juyce, and wet with its naturall moy­sture 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 passe,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 Cattel in moyst weather,Salt herbs cure sheeps diseases. are subject to the dropsie and strumous tumours, 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 allwaies when the Sea comes in, it is watered by it. Hence it is, that being thus moystned, it grows thick and abundantly. But those that would keep this for sawce, my Counsell is that they boyl it moderately, and pickle it with Vineger 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 flegmatique and fat people, than for such as are lean and spare. There lyes 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 cloths, it can hardly be washt off. We call it Cley 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 digg Turffe, that are very fat, which being kindled as dry turve, make a vehement heat, and being turnd 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 forrain 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 shewing this decay'd 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 Sea-weeds▪ For Rembertus Dodonaeus a Physitian of Mechlin, a man that for illustrating of Plants, and in his practice of Physick, is very [Page 218]knowing and industrious. Every where neere the Sea, there are Forts and Bull warks raised to resist the Sea-waves, at their very entrance and first coming into the Haven, made of beams and long poles drove in straight and crosse wayes,An artificiall description of a Promontory. which, besides huge mighty stones, that are cast in, to fasten the work, are propped with bands of Faggots, and crosse beames of wood. This Engine is like a Promontory that sticks forth: and is a safe shelter for Ships to ride under. Not onely our men, but the Italians and Spaniards call this structure the Cape; whether it be artificiall or naturall: and in cosmographicall descriptions it goes under that name. Sea-weed grows abundantly, sticking fast to this, which though it be vile and base, which besides that it is a Proverb, Virgil also ob­served;Baser than Sea weed. Eclog.

Yet it hath some use in Physick: for it abateth pains of the Gowt and Joynts, the body being first purged, it discusseth in­flammations, it cools and dryes farr more effectually than Ducks meat upon ponds,What is water-Ducks meat. Description of Sea-weed. 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 Sea-weeds, that which is common amongst us, is with branches, glib, substantiall, knotty, with swoln Bladders and Appendixes, and full of branches, which be­ing pressed with the tops of your fingers, will crackle and make a noyse, like Sena-leaves. This Sea-weed is with a membranous leafe, and swelling little Bladders, stretched out by wind, that shine and are smooth as if they were polished, it flotes for the most part, and swims above the waters, and when the waters are gon, 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 glew or birdlime, (having no root to help it to fold a­bout) that it can hardly be pulled away.The second kind of Sea-weed. Another kind of Sea-weed that is under the Sea-water, as grasse weed grows in Lakes and stan­ding waters, it is very thick together and so defends it selfe, the leafe of it is like Fennell leafe, and small as hairs, the colour is unplea­sant, with a mossy and hairy concression: our Country people call it Woer, 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 Sea-weed, and is like it in forme and effect, as Aristotle thinks, and Pliny after him. But Mosse must be held to be a thing different from these:L. 6. c. 13. Host. a [...]imal. one kind whereof grows not onely on the shores, but upon the stems of ships, when they come home from long Voyages, to which not onely Mosse & Sea-weeds, but shell-fish, & a little fish called Echineis stick so [Page 219]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 mosse grows abundantly in the Belgick 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 Mosse is a stalky concreti­on. for that must be judged to be an hearb of stalky concretion, and a hairy growing together, with slender hairs, and small stalks, that are wooddy 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 hearb 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 shews it self, if you regard the numerous leaves of it, or the growing stalks, or the crisped and jagged skirts it hath;Corallina is an hearb that takes hold on Corral. 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 Zeland, who are the utmost people of the Bel­gick nation (whom Tacitus calls Mattiacos, 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 plentifull pasture-grounds to fat Cattle, wherein do grow various kinds of hearbs, as Sampire Kaly, or Sea-houfleek, Orache, Purslain, Sea-cole, Halimus, Rest harrow, with a purple flower, and little branches full of prickles, fit to break the stone, Sea-weed, 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 Christs thorn, that is lesse fruitfull, 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, sowre and bitter in taste, and it draws forth spittle abundantly, and quencheth the thirst in Feavers, 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 gracefull, and smells sweet, or like to Bar­berries, but it is easily broken with the Teeth. But that which is [Page 220]peculiar for bushy and downy places, is called by the Zelanders Down Berries: when Autumn begins they use to dresse up their chambers and houses with this sprowt, 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 perswade in the point of Religion, fetched handsomely from natures 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, shewing that their Tyranny, threats, power, endeavours, and undertakings, 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 hurtfull. Now there are in these Sea-coasts, many shrubby plants, whereof some grow­ing far from the shore, yet receive the Sea Ayre, though they be never wet with Sea-water; others are moistned by the Sea coming in, when the Ocean over-flows, 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 hearbs are ill colour'd. and hoary, and not so beautifull as Garden plants are, nor so gracefull to sight; yet some of them transplanted and made tame by cultivation, become more beautifull, and grow, and flou­rish more delightfully. We see the like in Coblers, Bakers, that stand by the Oven,A simile from sordid Artifi­cers. Colliars, Black-Smiths, Gold-Smiths, that are gilders; which is performed by Quicksilver, and in those that forge Pewter, Brasse, Copper, Lead,: all these are discovered by their Countenance,Some works change a mans 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-colour'd, Weesil-colour'd, 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 gracefull to look upon; though some of them would allwaies 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.

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 dye, 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 Shewed before what power this Planet had,Gen. 1. which was or­daind 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 wonderfull effectual not onely in raising,The force of the Moon; what diseases it sharpneth. and moving of Tempests and inun­dations of the Sea, but in causing and sharpning diseases, namely the Apoplex, Lethargy, Astonishment, Epilepsie, Palsey, Dropsy, Catarhs, and flegmatique 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 moistned 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 Flegme and excrements, and are subject to coughs hoars­nesse [Page 222]Poses, and to many other defluxions, and Catarhs, especially such as are idle,Idle persons subject to catarhs. Idl [...] people sub­ject to the Moons effects. and sit much, and seldome labour or exercise, upon whom, by reason of abundance of humours, the Moon doth more forcibly shew 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 rowsed, do consume superfluities if there be any, are lesse 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 shew 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 shew by the way what increase she gives to Shel-fish, 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 dye; 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 dye after a diverse 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 dye; the humours and Spirits being either tossed or quieted by the motion and aspect of this Starr; So in de­nouncing the Crisis, that is, in giving judgment of life and death upon all those, that I observed to be troubled with diseases from fullnesse of humours, or with inflammation of the Lungs, Pleure­sie, Quinseys, Apoplexies, Lethargies, and Flegmatick diseases, and Dropsies, whose bodies do swell, and the moysture chokes them, I pronounce that when the Moon is at the full, and when the tide comes in, those persons will dye, 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 dye when the Sea goes out. then I give my judgment, that hectical people, that is, such as are lean and consumed, & dry for want of nutriment, and old decayd decrepit people will dye when the tide goeth forth, and the Moon is hid. And the greater or lesse cause there is in the body of fullnesse or want of humours, they dye the sooner or la [...]er. So they that are swoln with water, or have full and fat bodies, if they lye sick of a dangerous disease, that comes from fullnesse of humours, they dye presently when the floods rise, and the Moon is either new, or in the full; some when the waters are in the mid'st between both,Sound people so well as sick feel the force of the Moon. and others dye when it is full high water. On the contrary dry bodies, lean, stravlings, wan, bloodlesse, wasted peo­ple dye easily, when the tide goeth out, and the Moon hasteth to the [Page 223]West. Some of them, as they fail in strength, dye about the mid­dle of the tide; others when the flood is gon, and the Haven is empty. And not onely sick mens bodies are affected with these externall 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 Ayre 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 sharpe 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 raysing up hair. will grow stiffe, and the haire will stand upright, when the Sea comes in; and when the Sea goes out they fall down againe, 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 Ermins skins, if they be layd in the bottom of a Chest, and other Cloaths laid thick upon them, after three days, more or lesse; they will come to the top, especially the Sabel skins; for that Creature being active, and restlesse; the like mo­tion up and down, almost remains in the skin taken off, chiefly 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, Hienas, Cats, Foxes, Squirrils, Weesils, Ferrets, Pole-Cats, and many more, of which we make coverings to use in Winter, for the most part the hayrs fall off, because the roots of them do not stick fast, the skins being loose and the pores open: hence it comes that Cloaths 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 South-wind or South-West-wind blow, lay forth their Mattresses, Cover­lids, Hangings, Tapistry, and their best wearing apparel, laid up for festival days, and for bravery, which St. Mathew calls marri­age garments, to be ayred in a Southern ayre,Ch. 21. and not by the North-wind; and expose them in a moyst season.What will hin­der Moths from breeding in Cloths. For covers and skins, and Cloaths grow hard in a cold dry time, and become bet­ter; because this way are Worms, Moths and all Creatures that destroy Cloaths, 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 ayr'd, 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 ones bed; for the sweat that comes from [Page 224]our warm bodies that are wet with it in the night, when we sleep, is sucked up by our Cloths and Garments that cover us, so that being moystned by this warm exhalation coming forth, they re­ceive matter for corruption. For hot and moyst is fit to breed fil­thy vermine,What quality breeds Worms. hence in Summer when the ayre is warm, our Cham­bers, Houses, Parlours, Dining-rooms, Kitchins, Chests, Cellars, Butteries,In Summer, houses and bo­dies are troubled with vermine. Gardens, abound with Snails, Worms, Wiglice, Flyes, Gnats, Catterpillars, Hornets, Wasps, Beetls, and our bodies with Lice and Nits and Fleas, which are lesse seen in Winter, and do not trouble us so much.

Wherefore all those ruffe, and hairy Beasts, and such also as have a tender and soft skin, whereof rich skins and coverings are made, live rather in cold than in hot Countryes, and thereupon their haire sheds the lesse, 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 flye away.

Zeland full of Conies.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 unusuall bignesse, the flesh whereof is sweet and wholesome, and (as some ridiculously triflle) 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 Ayre, and drinesse of the sand, they are most wholesome, and very nimble, far beyond those that are fed and fatted in coops,Conies fed with mans bloud are not wholesome. especially if they be fed with mans bloud; as I have heard that some Chirur­gions have done in divers Nations; that when they opened a vein to bleed the sick; they gave the bloud to such crea­tures: and this will wonderfully feed them, and fat them, but they are unwholesome, and hurtfull to eat.

Wherefore wild ones, that run up and down as they list, wandring 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 Zeland, and of the nature of people there, and their Conditions, Manners, Original; and what great benefits the land of this fruitfull Countrey affords to strangers, in a short and clear description: wherein, by the way, the memory of things done is rubbed up, and many naturall causes are explained.

SInce the Countrey of Zeland affords so many things that are usefull for life, and for the good of other Nations; I wonder that so many people should so undervalue this Countrey, and de­spise it. For, besides the gallant and huge high Bay-trees (that I may begin from the fruitfulnesse of the ground) which are full of great shining berries,The fruitful­ness of Zeland. of which they have none in Brabant: besides the efficacious and wholesome hearbs, 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 Allum 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 houshold ornaments, so that all things every where,The cleanlinesse of the Zelan­ders was very pleasing to Phil­lip King of Spain. are cleanly and beautifull 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 Marriners 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 fruitfull the fields are and what great heards there are of Cattle and sheep, hardly any man will believe but he that sees it; as also the most plentifull pa­sture land to fat cattle with, not onely within the hills and ram­parts, but also without near the Sea-shores, 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 onely greater than ordinary, but very dainty meat, by reason of the ground and grasse, 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 Zeland weather, that hath a good fleece, to store their Kit­chin with; for then they take the businesse to heart, and follow the cause hard: and if a great sheeps-milk-Cheese that is green, [Page 226]be joyned with it, that weighs many pounds, you cannot please a Lawyer better.A green cheese Whets the sto­mach. For with such sawce are their full stomachs and overcharged with wine, whetted to drink and feast again. I dare not promise much for the mild Ayre of Zeland, for in some places it is very sharp,What Ayre is in Zeland. and not so wholesome as their neighbour countries chiefly 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 Ayre of Zeland 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 hardned by Northern blasts and Sea Ayre, do not easily admit of the venome, 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 Ze­land. not long since won from the Sea, is not very wholesome and savoury, and is either brackish, or bog­gish, or tasts 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 Antients knew Zeland. or rain water. We may col­lect out of Cornelius Tacitus, that this Sea-country was not unknown to the Antients; but not known by the name it is now called, but by the common custome 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 shews, that though they are neighbours to the Hollanders, so stiled, from the hollownesse 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 Zeland are cun­ning and indu­strious. are the more fierce, as they are indeed, and for strength, wit, cunning, craft, fraud, quarrels, knowledge in traffique 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 ones 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 custome amongst Sea-men, of which there is great plen­ty in these Countries, are in their native language called Mates, that is,How the Ze­landers call a Colleague. joyn'd in company together. But such as are joyn'd in con­fulship, or any illustrious dignity, be it for Senators, Treasurers, Over-seers, Guardians of children, Executours of wills and Testa­ments, and other offices are called by one the other, Veynout, even those that are Consulls amongst us, and it signifies as much as Colleague. Wherefore of antient custome, and common man­ner of speaking, which the Romans observed amongst these Nati­ons, [Page 227]when they were conversant amongst them, and had them un­der tribute, or kept them under their protection, they call them Mattiacos; So he the Germans call Herman, signifies Arminius, L. 4. Belli gal­lici. Who the Zelan­ders call Am­bachi. and whom Coesar in his Commentaries, calls Abactos, we call Ambachs Heeren. For the Low-country 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 Zeland is but new, and was not known to the Antients, 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,Zeland 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 Zeland was overflowed, all the banks and Ramparts being broken down: yet some famous Islands remain, whereof three in special are alwaies arming themselves against the Oceans violence: and with huge expence (which we can hardly perswade the Prince and his Deputy to believe) scarce defend themselves with great labour against this unruly element. Amongst these,Whence Walla­chria is so cal­ed. 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 Belgick tongue are now called Walen, and their young men Waelkens, or from that part of Britanny,The Scituation of Wallachria. where­in toward the West, the Welch reside, which are the chiefest An­tient Nobility amongst the English, and they came from the Gaules, 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 chiefly 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 compasse, as also Scheld, from which in a hundred years, are three hundred Acres torn off; is distin­guished and adorned with some beautifull 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 German congue. such as was the Tarpeian Rock amongst the Romans, which stands in the very middle and Center of this Island. Which places Comman­ders and Governours of Countries, use to possesse, and fortifie, 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 [Page 228]supream 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 raysed against hostile Invasions. There stands from Middlebourgh toward the South-West, or West, 16. furlongs which make two miles, a City not great in compasse 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 Sea-men, and Pilots as we call them. Not Ulissea, from Ulisses 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 powred forth handsomely, but the belly or middle part is wide, and capacious, and toward the bottom it grows slender and lesse by degrees, the Hollanders call it een Flessche, the picture whereof is born upon the Flags and banners of the city,The name Flushing came from een 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 custome 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, hawty, melancholique 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 drownd 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 joyns 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 passe over,Scheld Island so called from the River. is called by the Hollanders Veer or Vaert; that is faring or passing over, in Latine Traiectus or Transvectio. Against this North­wards or Eastwards lyes 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 mannors and Palaces of the Antient 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 worlds Re­demption, 849. when Lotharius was Emperour, 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 [Page 229]is inferiour to none of these famous cities, of which I dare testifie thus much without ambition, or any immoderate love to my coun­try, that it is stored with many learned men, and fruitfull for ex­cellent wits, and full of wise and provident Merchants,Zirizea. men much given to learning. who by trading in corn, the choisest Wheat, and Salt as white as Snow, in Madder, Salt-fish, and plenty of other fish, and abundance of heards of Cattle, make huge profit. As for their houshold and ordinary affairs, they are neat and cleanly, their table is mode­rate and frugal, never prodigall and luxurious; In Merchandize 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 complemental delusions, they are open and clear to all: For Godlinesse 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 withall their arts and Coggings, and counterfeit behaviours, and false glosses deceive these men, but they will soon find them out.

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 publickly acted speaking to them, that no man must take offence at it. The Brabander is merry, jocant, ridi­culous, immoderate in stage-playes and Comedies: the Fleming is lascivious, intemperate, lustfull, wanton: the Hollander simple, improvident, carelesse, dull, sluggish, sleepy, foolish, nothing Po­litick; the Zelander, is crafty, cunning, deceitfull, flye, false. Which affections also grow stronger as they grow old, and shew themselves more for cibly, unlesse the inclination of nature be con­quered, and men better taught, that they may bear better fruit. For those are the vices of the baser 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 liberall education. But since every Nation hath its faults and vices, man­ners, inclinations, and studies, that is, customes 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 Ayre, which mani­festly affects our bodies, partly, to say nothing of mens dier, from the nature of their Parents, and manners of their Ancestors, and [Page 230]ordinary custome of life, which with time is so grown up with them and fastned in their minds, that it can hardly be ever taken out:Noblemens manners differ from the fashi­ons of the com­mons. whence it comes to passe that (if you take away the Nobili­ty or Senatours, that are all Schollers, and adorned with learning) the common people and promiscuous multitude are inhumane, rude, barbarous, fierce, cruel, unruly, and far from civility, if you go over any Nations whatsoever. But that inveterate er­rour, 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 Mothers 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 naturall fiercenesse they may be inclined to all humanity and curtesie.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 mans Art and mana­ging grow tame: so mans mind which is not altogether so hard as Iron or Adamant, may be bent and instructed in more humane Arts, to learn honesty, honour, vertue, godlinesse, 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 boyes not yet of age, that learn the same vocation, that afterwards are to be taken for Marriners, 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 Marriners in Zeland. 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 dore, or any thing by intreaty. 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 Fishermens 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 voiage 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 antient 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, [Page 231]and runs under the wals 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 lyeth 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 Marriners usu­ally call the Channel, that the Ships must sail in, that they stick not upon fords and stay in shallow places.The skillfull. Seamen of Zea­land. And at this time the people that live thereabouts know it exactly, and call it by its name, shewing the place, where some years past it was wont to fall into the Ocean, so that not in the most tempestuous night, do our Marri­ners 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 fore-shews a Tem­pest. to the great losse of their wares and Passengers; But in these places there are heard terrible noyses and roarings, either when the tide goes out, or else cornes 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 neere, 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 drownd in the larger Salt water, and its course whereby it runs into the Ocean can hardly be seen.

Shell-fish 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 her selfe, 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 shell-fish 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 broyled, 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 [Page 232]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, allu­red by fresh water: and they grow extreame far by it, as Salmons that swim out of the British and Scotish Seas, against the stream into the Rhein & Mase,Eeles love Salt­water. as also the Trissae, Alosae, Lacciae commonly called Elft, the Mullets, Harder, Accipenser or Sturgion. But the Eele contrary to Sea-fish, swims to the Sea, and having tasted that grows wonderfull nimble, and not so slippery, and more whole­some for meat: whence it is, that about the flood-gates for the fall­ings 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; Eeles mighty great are taken in nets and weils: but of these I shall speak somtime more at large when Conrade Gesner a very learned man hath received satisfacti­on from me,Conrade Ges­ner commend­ed. and when by way of recompence 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 lye 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 neerer and farther Schowe: Some are over the Scheld, Zealand is di­vided into two questor-Ships. others on this side the Scheld. Now by these names are signifi'd two notable Questorships, to which belongs a Praetorian dignity, and Dictators power: so that the governours of these places, have power and right all the Country through, (be­sides the free Cities, where the Consuls are Presidents and super­intendents) to punish wicked men with Kingly authority, to cor­rect wanderers and Vagabonds; to imprison Knaves, sturdy Rogues, Beggars, Cutters, Oppressours, 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 governour of the Country in all our Island, not without the expectation of the greatest dignities, doth augment his Father in Law's honour and greatnesse, with an equall splendour of his descent and nobility. Some years past this River running between the Zealanders (that are in the same Earl­dome with the Hollanders) and the Flemings raised most fierce con­tentions and bloody battels. Both these people, calls and honours their Princes by the name of an Earle,Whence are Counts call'd. adding some glorious titles to him; which command arose from this, because the prime no­bility did in Warrs and dangerous designes accompany their Em­perours and Cesars, and did help them with all their might: they are called by us commonly Graven, which power and large title [Page 233]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 Emperour, for place and con­comitancy. But in the year 863, when Charls the bald was Empe­rour, this principality began to be erected in Holland and Zealand, that is next to the Hollanders, and to be called an Earldome. 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 suc­cessour to him, and so unto our dayes. 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 Earldome, 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 Enemys 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 easie,) he wasted it all with Fire and Sword and Plunder, then he beseiged Middleburgh, Middleburgh wone. and sent a Herald to bid them yeeld 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 wan it. William Earl of Holland and Zealand, the third of that name, when he came to relieve the Ci­ty, garded by the men of Zirizea, that he put most trust to, being conquer'd in two Battels in one day,Why the Flags of Zirezea are red. his Ensignes being wet with blood (whence it came to passe that the Banners of Zirizea are blood colour) he makes hast to Zirizea, than which there was none more fortified or faithfull to their Prince. Guido puffed up with his Victories hastned thither, leaving a Garrison in Middle­burg, he turns all the force of the Warr upon Zirizea, and when he had beseiged it 6, weeks, he was very much damnified: for the Towns-men 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 sayle 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, honour'd the City of Zirizea with great honours,The Zirizeans gaind priviled­ges by valour. guifts and large priviledges. But Guido Earl of Flanders having ill successe 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, [Page 234]weeks, and forced to depart 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 yeeld by no threats nor fair promises, though now 7 months, besides fire and flames cast into their City, they were beleaguerd by Sea and Land with all sorts of Engins, Rams, Slings, Darts, Target fences, and other warlike instruments which that age frequently used.The French King releives the Zirizeans. When wherefore they were in narrow straights, 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 rowe with Oares more than they sail,Galleys. are called Galleys) and he wisheth them to make speed to releive the beseiged in time. They made no stay to fullfill the Kings 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 farr into the Sea, and gave warning of it, saying they were not farr off, presently William Prince of Holland and Zealand, kin to the King by his Sister, first seeing the Admiralls Ships, and then a great Fleet sailing at length, he presently joyns 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 Towns-men also that were past 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 halfe full of dry wood, Faggots, Laths, Straw, Stubble, and other dry matter that will soon take fire, all wet with Oyle, Pitch, Brimstone, Tallow, Fat. But when this fire-Ship stuck here and there, and then being stopt 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 Fire-Ship 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 leaped 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 losse, our men fall on with Ores 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 doubtfull from noon till the Morning rise of the Sun, so that the night it selfe, which at that time of the year is somewhat clear, [Page 235]namely about the Ides of August, could not end the contest. Our men, being equall with them, for place, and the wind being against them, and the Sea ebbing, frighted them with Fire, Sword, F [...]re-brands, and Poles lighted, and we cast in many Fire balls and brands to burn their Ships. In the mean while the Towns-men 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, cryes, howlings, noyses and exclama­tions in that conflict, as many testifie, 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 farr. At Sea a noyse is heard very farr. for that a noyse 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 Mountaines, nor Rocks as high as Heaven, the noyse passeth on the plain of the Sea, as in a wide Champion Land, farr and broad, and is scattered through the Ayre. 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 battel were lost above 8000 Flemings, and there were taken, besides private Souldiers, whose number is not easie to be had,Guido Earl of Flanders Capti­vated. Guido Dampetra Prince of Flanders, and with him innumerable Lords of the Court; their Ensignes 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 en­tred on. and the great Fleet they had, with all things so well appointed, was ei­ther shattered to peices, or burnt, and what they had came all in­to the Enemies hands. Wherefore the Flemings being afflicted with this memorable losse, take Counsel to compose the busi­nesse, and to redeem their Captives.Other mens Countries not to be invaded. These things should teach Princes, that are covetous of other mens Countries, and long af­ter their neighbours Lands, that they should not raise Armes against such as live neere unto them, where they have no just cause to make a Warr, not sufficient reason to induce them to it. And if there be a cause, they were better first try all means, and admitt of any conditions almost for peace, than to take up the Sword. But now the siege being raised at Zirizea, and the Warr ended, which fell out Anno Domini 1303 about the Ides of August, which was St. Laurence day, least so fierce a victory obtain'd after so bloody Warr, after some yeares should be forgotten, or slip out of the minds of the Citizens, they decreed, that solemn year­ly thanksgiving should be rendred unto the immortal God, and the Senate would have this continued year by year, for perpetuall me­mory to shew 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 publick Schools,What things fall amisse are som­time to be re­membred. and are traind up in learning, keep this day holy-day, and rest, having leave allowed them for to play: so is the remembrance of this deed deli­vered [Page 236]as it were by hand from one generation to another, that each Citizen may know, and hold fast in mind, in what streights 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 endeavour'd 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 Countrey besieged may be releived, 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 wonn 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 call'd. and none of the Islands more than Suythvelan­dia, which is so called onely because it is opposite to the South, and stretcheth spatiously, being a very pleasant Country toward the Coasts of Flanders and Brabant, though some few years it suf­ferd damage,Romersvalla a City. and is become narrower than formerly by halfe. From this, a City of no small note call'd 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 scituate, the walls are but a very small compasse, but it is pleasantly and handsomely built, and the Citizens are very civil, and of laudable man­ners. There is besides this another Island joyns to Brabant, only a small narrow Sea runs between,Tole a City of Zeland. Mar­tin [...]s City. wherein stands Tole, so called from the tribute and custome. It is an antient little Town; from whence the fortresse of Martin is not farr distant, it is the free Town that belongs to the Prince of Orange; a delightfull 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 Pigions there; Goerede, from the good harbour for Ships; Platessa, and many more not long since won out of the Sea. I think it needlesse 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 leasure.The originall 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, Zeland in Den­mark. Hafnia, Coop­mans Haven. which the Danes call Zealand, wherein there stands that famous place for Merchandice 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.

Zeland 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 untill'd, nor ever was it [Page 237]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 passe in boats,;Aestuaria, what. which is also used in Zeland in the places overflowed, which are nothing else but places without and with­in the shores that are exposed to the Sea's flouds. 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 Sea-coasts, is heaped up by the washing of the water, and is beaten upon with continual floud, and sometimes when the Ocean swels, 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 cattel. Young Boyes 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 cattel, we call them Stellen, or rather Stallen, Creeks in Ze­land. and in our dayes they are so stopt with creeks, and winding ditches, through which the Ocean-flouds come in, that an armed horse-man 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 Zeland 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 grasse and pleasant fodder are called by the Inhabitants Garsen, but those that are not so green nor full of grasse and yeild no such plenty to feed their cattel, 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 mans labour. Many formerly invited by the richnesse of the soil and goodnesse of the ground, driving out the old inhabitants, have invaded this land, and gain'd 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 Zeland confe­derate. but these two Nations alwaies 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 Mase runs forth of the mountain Vosevus,Com. belli gall. 4. the original of the Mase. 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 [Page 238]the place called Zeland, is joyning 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 joyned 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 hid themselves in Islands, which are usually made by the inundation of the Sea; and these really are no other but the Islands of Zeland, for all the Islands round as many as are in the Bel­gick 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 mans industry they are made fruitful fields for grasse, 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 losse; nor doth any thing better shew the vicissitudes and inconstancy of humane affairs, than the Islands of Zeland, whose prosperity, and good successe by the Inundations of the Sea,Zeland subject to alteration. are tossed here and there. There is no corn in any Nation, or more plentifull harvest, even of the choisest Wheat, than in Zeland; so that two Acres, in Zeland shall yeild the husbandman more profit than four Acres in Brabant, onely 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 Zeland. and would fain enjoy them safely, that they will commend the good calm Ayre of Brabant, and firm land, but they would have the good fruitfull land of Zeland, which they speak commonly thus. Brabant sche Lucht, Zeeusche renten. For in our, and our Grandfathers memory, above a 100000. Acres that were an Island, and were fenced in with mounds, all these mighty fences bing 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 Zeland that are alwaies exposed to the violence of the Sea, have nothing firm and constant, and on which they may safely relye, for the havens where ships rode formerly in safety, are now become shallow fords, and are so full of Sand or mud, that the least ships [Page 239]cannot come into them; Again,Great alterati­on in Zeland. 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 alwaies tied to one place. But sometimes for conveniency of the haven, and scitua­tion of it, it is carried and changed to another place. So Zirizea in our memory had a very great number of ships, not onely 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 usefull and commodious for mans life, and no lesse than when it was famous, for negotiations with strangers, and frequen­ted with goers and commers, of all sides: For the concourse and merchandise of forraigners, 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 traffique, 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, then 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 yeild 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 Gods providence, seem wisely to have consulted for their own pro­fit, and to have exchanged uncertain things for certain. For their people being most skilfull Marriners, when their trading at Sea did not succeed very well in forraign 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 shipwrack, nor losse of traffique, no disgrace for usury, or increase upon mo­ney; and the rest of the Citizens follow saving wayes of gain, such as are honest, and envied by none, out of those things that the earth yeilds abundantly for mans 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 [Page 240]above Zirizea's Horizon, and I found the elevation to be 51. degrees, 47. Minutes, and that was the altitude of that verticall 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, civill, 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 publick 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 sowre Countenance, and such as are seldome merry.

THey that marry when their age declines, and their youthly heat is abated, for the most part beget sorrowfull children, and such as are froward, sad, not amiable, silent, and of a sowre and frowning countenance:Youth is full of juyce. 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 lesse 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 natures forces are decayed with age, and the natural and vitall 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 obtain'd all things sparingly, and not so largely, unlesse perhaps their Parents were pleasing and merry, and moderately heated with wine when they were begot.

For sometimes old people wil shew themselves young and lascivi­ous together, & to be so wel pleased, that in the spring they wil one [Page 241]embrace the other;A Proverb from Horses that are worn out. For that time of the year serves for Horses also that are decaid, 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 shew 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 beautifull, pleasant, flourishing, lively, generous active Child. And if their Parents in their young years, were of a clowdy 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 Natures order, and the Children contract ma­ny ertours and faults of bodies and mindes 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 Childrens good, and would have them tractable, and plea­sant and sweet of behaviour: must take especiall care for this, that in matrimoniall embracements, all things may be moderately per­formed, that nothing happen that may raise distempers, quarrels or troubles between them;The affections passe to the Child. Which are those the people call naturall 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 referr that to the like causes, that Children, which they call naturall, (that is such that are illegitimate, and born without lawfull 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 somtimes 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 fathers loynes and bowells, and in that secret copulation obtaind by stealth, they received not spa­ringly and slenderly but abundantly the guifts of Nature. From when both greedily desire to satisfie their Lusts, and are prodigall in their embracements, and use all the might they have to propa­gate and beget a Child, it comes to passe that all things necessary for conception are afforded plentifully, and there is no want in this businesse, and so it falls out,Whence comes it Parents love their Children, and contrarily. that since Children represent their pa­rents manners, and have obtain'd 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 cheerfull­nesse and readinesse of mind in the Child, and a generous inclina­tion, [Page 242]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 publick 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;

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. IV.
How comes it that the Bay-Tree, which some say will not grow in Zeland, 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 Sea-coasts, and that part of Zeland, 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 onely in every mans Garden, and allwaies green, and very tall with leaves still upon them, but they bear long fashioned Berries, very black and smooth, no lesse effectuall 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 Ayre,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 wither and dye, 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 fruit­fullnesse of the earth, which is wonderfull, 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 hurtfull to Plants. the cold cannot in frosty weather penetrate to the root of it. Now nothing is more hurtfull 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 [Page 243]this it chance to freiz again, and to stick first about the roots in icecles. For so the earth loosned drinks-in the cold chilly moy­sture, and the root drenched with it, withers and dyes. 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 Vineger 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, coles 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 Ayre which is very calm and wholsome, 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 it self 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 neutrall body, that is one that can be said neither sound nor sick, but is of a tottering and doubtfull condition floting between both.

IT is confessed that the art of Physick was formerly divided into three parts. The first is that preserves the present health, and carefully keeps off all inconveniences of sicknesse; The second that which containes the reason, whereby the body may be fenced and defended, that it shall not easily fall into sicknesse; The last, that which cures the body of such diseases that it is fallen into: There are also thee conditions in mans body;Three conditi­ons of mans bo­dy. though the contentions about these amongst Physitians be needlesse: one of good health, when the body enjoyes its perfect health without any inconveni­ence; and no print of a disease is upon it: the second of sicknesse, when remedies must be given to cure the body.A simile from Hypocrisie. The third is doubtfull and uncertain, in which there be some shews 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 it selfe from it, yet it is weak, feeble, exhaust­ed, and of little force; which inconveniences of health, without [Page 244]medicaments, may be restored by sleep, and nourishing diet. For the like happeneth to him,Some sick men are bed-ridden 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 himselfe; (which our Saviour Christ, expressed by an elegant similitude) but being refreshed by his freinds to com­fort him, he begins to revive by degrees, and to cast away fear: so a sick man, though when his disease is gone, he begins 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 neere 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 vitious 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 Oxe flesh willingly, and all solid meats; as their age is tender, as clothing to their bodies & shooes to their feet, so as their body can endure it, must they have food and Phy­sick given them. And though some new writers are as supersti­tious in the art of Physick as some are in Religion, and have taken away the body that is neutrall,Neutrall bodies taken away. and will not endure to heare of it: yet I thought fit to speak somthing of this. For such a thing is de­termind by the nature of things, by daily use and custome, and by the friendly discourses of other men. Hence proceed those an­swers of our friends and merry companions, if they aske how any man doth, what health he is in, how his body is disposed, in what case,The forms of asking 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, floting 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 friends condition, enquire how they do. And though most of these be quit of their diseases, and others that are falling down, are not yet fastned 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 neutrall condition, that is a mean between two extreames: 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 lye in their beds as sick men, that want the use of their Limbs; they cannot deserve to be call'd sound or sick men, but as the vulgar custome is [Page 245]to be called neutralls: 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 bodies 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 sawce 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 tumours 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 drinkings, 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 juyce, and they should all be polluted with the same scab, then 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 mens companies, in these verses.

Again in another Satyr assuming the person of a Physitian, he marks him, that counterfeits and dissembles his disease, and will not be reckoned amongst the sick, but quarrels with the Physitian, and rejects his counsel, and reproacheth him for it, and laughs at him, as if he were sick of a worse disease.

Such men as these are found almost every where now a dayes, who, when diseases shew themselves in their faces, countenance, eyes and the whole habit of their bodies, yet they will not disco­ver them to skillfull Physitians, 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 Physick at first than at last. To which may be applyed that of Persius.

Which should be carefully told to them who carelessely re­gard not to use means when their health begins 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 neutrall body, and are neither sick nor well, but in the middle between health and sicknesse, 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 Ayre and the sky: for sometimes the Ayre is healthfull, pestilentiall, 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 mens affections, and motions of their minds the like may be observed. For they are moderate, vehe­ment, turbulent, moved, mean, remisse, quiet. So that things are not alwaies at the same passe, nor do they run the same course.

CHAP. VI.
Of the reason of seeing and quicknesse 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 ministery 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 excell beasts, that we have power to expresse the mea­ning of our minds, and bring forth our counsels by words: so in the eyes the vertue 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 chrystalline humour, which that it may be moist with a watry 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 brightnesse, 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 sharpnesse of the eyes is darkned, which is proper to drunkards, and do­tards and those that are in feavers. 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 optick or visual nerves, pure, clear, thin, bright spirits: whereby if the dark Ayre 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 chrystal glasse, 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 chiefly sight is performed, [Page 248]and things at a great distance may be discerned. For when the animal spirit is much,Who hath the best sight. and plentifull, subtile, thin, and heavenly, it carrieth the sight a great way, and sees all things clearly, nor is it easily wearied with continuall 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 cholerick complexion. But why some do see things hard by them but meanly,Cholerick see clearly. and things di­stant not at all, proceeds from want of spirits, and grossenesse of them.What sight a grosse spirit makes. But where the spirits are plentifull and grosse, and some­what thicker than ordinary, that man can long endure to look on a thing, and not be weary to behold it long and stedfastly that is obvious to his sight, and he can see at the first glance, but cannot exactly distinguish things: for grossenesse hinders sharp sight; which may be observed in a cold or moist complexion, which is the flegmatique.A moyst 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 grosse 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 binders 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 sicknesse, 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 Ayre, and Sun shine they see not their objects well; for the immoderate [Page 249]light hinders them; but if the skye be dark and clowdy, 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 lye hid and deep within, and their balls stick lesse without their eye-lids, 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 rayes very far. Hence we use to wink with one eye, and put a vail before it, which may darken the Ayre, 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 ayme thus, and so come to hit the mark they shoot at. To which we may apply that Ironical speech in Persius.

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 rayes of the eyes do not direct themselves to the same point of the object, but are carried divers waies; and the spirit that uncertainly re­ceives the species of things, fluctuates with inordinate and wan­dring 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, flyes, Beetles, spiders,Why we see such absurd things. Hobgob­lins, witches, fairies: and drunkennesse, and gluttony cause these effects; as also a melancholique humour, which cloud the brain with most grosse 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 grosse 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 moyster, 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 begins 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 shew signs of death:The eyes dye first. and they dye 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 [Page 250]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, thinnesse, thicknesse, mixture, make divers colours and species of the eyes; as black, blew, gray, Owl, or Goats eyes, red, yellow, tawny pale, light-red, clay-colour, green, dark-red, fiery, flaming, bloud-red, violet-colour, saffron-colour, golden-colour, white as milk, whitish. But eyes that are all with black colour (whose beauty if the eye-lids 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 plentifull, 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 rayes flye back again, and are as it were retorted upon us. So in Fountains and cisterns,Why the water shews black in wells. and deep pits, the water seems to be black, and serves for a Looking glasse, the sight of the eyes being beaten back by the thicknesse of the water, and reflected upon it self; 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 blew colour'd eyes whence and how they see. but where the humour of a mans eye is transparent and clear, but the spirit is small slender and weak, they have Owls eyes, or grey and blew colour'd, that is temper'd with blew and white: of which colour are lanthorns that you may see through,Lanthorns are a light grey. for with these are made plates for lan­thorns, 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 brightnesse of the Sun dissolves and dissipates the visual spirits that are not very strong: but in the night, because the organs of sight are enlightned 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 darknesse 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 darknesse of the night sharpneth their eyes; for you see that if you hold candles or Torches before them, they can hardly see: where­fore Sea-men 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 rayes are lesse 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 moyster colour than the rest, but not so clear and smooth, and [Page 251]neat. Wherefore by reason of the grosse moysture of it, and the small spirits, they that are so affected see not very clearly, espe­cially in a bright Ayre, which offends them chiefly; 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 thicknesse, thinnesse, 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 blew, 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 pupills of young childrens eyes black, that are grey and blew, being powred in and anointed on the forehead with Oyl. Also the wind, the con­stitution of the Ayre, the climate, diseases, affections, and passions of the mind, immoderate venery, hunger, immoderate sleep watching, and surfetting; 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, least the organ of sight (than which God hath given us nothing better in our bodies) should re­ceive any damage.Emptinesse and fullnesse to be observed in re­creating the eyes. And if the eyes begin to grow dark for want of humours, or by drinesse, or want of spirits, with grief of mind, weeping, watching, wearinesse, 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 decay'd. as new rere Egs, sweet wine, Raysins, sweet Almonds, Pistaches: Chestnuts either rosted or boyled soft, Turneps, the vertue where­of by reason of the plenty of their windinesse 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 thicknesse 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 Schollers that must stu­dy by the help of their eyes, avoid Garlick, Leeks, Onions, and all [Page 252]strong [...]elling things and that send forth such s [...]king vapours, and are hurtfull for them.Garlick and all strong things are hurtfull 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 delightfull 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,Emrods are by their green co­lours good for the eyes. the full greennesse 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 Indexes, and do shew forth, the inward affections, thoughts, conceptions, though the tongue be silent. So in some peoples eyes and countenance there shines, meeknesse, 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, hautinesse, cruelty, craft, fraud, anger, envy, hatred, indignation, fear, elation, joy, sorrow, despair. Also Physitians in diseases do carefully observe the constitutions of the eyes; For if they be sprinkled with rednesse, or streaked with bloody streaks,Arguments of the mind from the eyes. The divers dis­position of the eyes. they shew a frensy or madnesse from the inflamma­tion of the brain; but if they be wan, and dark lead-colour, they shew the extinction of natural heat and losse of life. But instable, winking, moving, unquiet eyes, and unconstant, signifie alienati­on of the mind and doting, but faint, moist, flagging, full of tears, dark, trembling, stiff, shaking, swoln, hollow, hid, dull, twinkling eyes besides the diversity of affections of the mind in sound people; they shew in sick people also, not without danger of life, distem­per of the brain, from plenty or want of humours, from heat or cold.Pore-blind, what condition of mind they are of. But pore-blind, goggle ey'd, squint-ey'd, and such as look obliquely and a-skew, besides their muscles drawn awry, and pul­led divers ways, they have this errour 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 enclines the mind to some vi­tious affections; for most of these that want good education, are false, crafty, deceitfull, quarrelsome, inconstant, subtile 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, een loos ende listich schalck, Een 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 [Page 253]spake more largely in my Physiognomie, 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 shew that some are born with double limbs, and such as grow to the rest, as with appendixes to their Feet, Armes, Head, and sometimes they are distinguished by joynts. 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 joyning their forces in the production of them: so by re­dundance of humours, and plenty of seminall 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-Calfe, at the sight of that Sea-Mon­ster. So the yeare before, there was seen, a Sheep and a Calfe, 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 grosse 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 thats breeding,What imagina­tion in a wo­man can do. and some parts being hand­somely formed, imagination fastneth to them other needlesse 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 businesse; hence it is that somtimes she frames divers and unusuall shapes, double parts, and superfluous appendixes, and fastneth strange limbs to the body. But from defect of humours and penury of nutriment,Whence come parts to be wanting. or where the naturall faculties in making the parts are too weak, [Page 254]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 hindred, 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 stopt and stay'd, that the parts cannot grow beautifully and well formed. 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 hindred, 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 hin­dred by the narrownesse 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 joynts, and distinctly as they should be. So I saw a noble mans Daughter, with a maimed and spongy hand,A History rela­ted. which when the Parents ordered mee to handle her, I found by touching of her fingers, that the joynts, 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 errour 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 hindred by some imped iment, that it could not make the joynts compleat, and frame them handsomely as a hand should bee; for the Mother being subject to the hardnesse 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, Coverings, Linnen, ought to be changed when men lye sick of Feavors; and whether it be sit presently to shave the Beard, and cut the Hayre 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, shew themselves in the outward parts of the body as they use to do, somtimes eminent like Warts, sometimes flat and plain, as the humour is thick or thin; sometimes lead colour'd, 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 Smal-Pox & Measils, in all th [...]se kinds of Blisters,Whence Spots come to be of divers colour. I advise men to shift their Sheers, Bla [...]kets, Pillows, Coverlids, Beds, Shirts, & to lay on fresh, & to hang their foul chothes that are taken from their bodies in the Ayre, to be ventilared, whereby the contagion and ill vapours, that the Coverings 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 withall draw to them; it will be, that the sick must needs suck in the Ayre round about them, and be infected again every moment with a new contagion, for he roles 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 farr when the disease abates, and begins to mend, and the Concoction and Crisis be past, that is, when certain and undoubted signes of health shew themselves, which signifie that the forces of the body are masters of the disease, and that but a few reliques 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 weare 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 mans bo­dy, least the change might bring some inconvenience to the sick or exasperate the disease in any part: for by this reason or rather er­rour, the party that was almost recovered may fall to a relaps. 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 Ayre; as there are some,Tossing of the body ill for th [...] ficst. who in doubtfull and dangerous dis­eases will lye with their Armes stretched forth, and their legs dis­played, and tosse themselves up and down, and so drive back sweat, Pushes, Impostmes, Swellings and tumours, and other collecti­ons in the body that would break forth. For the cold Ayre 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 [Page 256]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 Ayre, 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 expell and discusse the venome, they have first drawn in, before it get root, and hath lay'd fast hold of the body, and possess it selfe of the heart and principall parts, for the mischiefe 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 yeild presently and submit: when therefore the body begins 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 cordialls to corroborate the Heart and the vitall 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 skillfull Physitian shall think fit; wherein it is fit he should be wonderfull clear-sighted, that he misse not the mark. But for a decoction, the present remedies are Germander; that smells like Garlick, it grows plentifull in Zealand, Mari­golds that cause sweat, Balm, Figs, red Onyons, 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 va­lew, lost and without smell, so it be swallowed with Raysins, or Currance, or some Liquorish, and so chew'd 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, Physitians, Chy­rurgions, Midwives. In case of such Eruptions of tumours, which it is best to be sent forth be times, I think it not fit, at the beginning to strew the Chambers or floores with Vine leaves, Sedge, White-Thorn, Roses, Myrtils, Willow Poplar, green Grasse, or to sprin­kle Vinegar or Water in them, unlesse they faint by too much sweating; 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; som­times we must put such things to their Nostrills as may recreat their Spirits,Sweat-smell [...] r [...] ­create the Spi­rits. and may restore the Life that is faint with too great hear, as are Roses, Violets, Clove-Gilliflowers, Camphit, Buglosse Borage, Water-Lillies, Wine, Amber, Lemmons, Quinces, where­of most of them may be given inwardly boyled in Wine, or strewd with Sugar, or seasoned some otherwise for sauce, adding a little Saffron and Cinamon thereto, whereby they may be more pleasing for smell, and tast the senses, and Heart, and Palate, and may [Page 257]the better restore the decayed spirits. And though the Physitians do not use rashly to admit any innovations about the sick,Sometimes Phy­sitians will yeild to the sick to please them. nor to depart a hairs breadth from what is reason, yet in some things they will yeild 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 bloud-letting, and purging critically; for then we are not unwilling to let them some­times drink wine or cold water, then we suff [...]r them to change their furniture, beds, coverings, 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 applyed 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 grosse 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 stoppings are broke open, the feaver 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, unlesse the dores and windows, be set wide open, that the smoak and fuliginous vapours may flye out into the Ayre and vanish; so in the body of man, the heart is almost choaked by the thick clouds and dark humours, unlesse 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 Sampson makes it good, and in all ages many more have done, who are ve­ry hairy, I would have all men take notice that oft-times 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 boldnesse and courage in undergoing dangers, though sometimes to rub the head with some coorse cloath, to stroke the beard,To rub the head good for the eyes and to soke 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 Rasour; for it moves the flowing of hu­mours, and if any reliques of the disease remain yet in the body, [Page 258]it moves and stirs them, and raytern up a new feaver, as a fire that was almost out; for by this innovation, diseases do no lesse grow again, or Feavers that are remaining are strangely brought in again, no otherwise than they are by some distemper of mea [...]s and drinks, or changing of shirts or linnen. For the same reason I think not good to wash the feet at the beginning of diseases,When are the seet to be wash­ed. especi­ally in the decoction of hearbs 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 floting hu­mours are fit for excretion, otherwise they break forth into some principal parts, and flote here and there with uncertain motion. Wherefore we must observe when it is fit to wash the feet, or to desist from this businesse, wherein the unskillfull 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, Hoarsnesse, 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 Midriffe, 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 bloud: for thus as in a sheep,

But for the trembling of the heart and palpitation, for swoun­dings and pain of the heart,When the bands must be pinched. for shortnesse of breath, for swellings of the throat and tumours, 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 bloud and humours;Nothing to be taken from lean people. but lean wasted consumed people, must be restored with fomentations, wine, sleep, and sweet smels, for nothing can be taken from them.

CHAP. IX.
That by a wonderfull force of nature, and incredible efficacy, severall hearbs are appointed for several parts of the body, to help them, and they do severally help several p [...]ts by their imbred qualities and vertues.

God is wonder­full 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 shew, how commodiously and fitly, and with what wholesome operation, all hearbs, whereof some are fit for meat, others for medicine, and some for both, are appointed severally for severall parts of mans 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 onely draw greedily their nutriment,Plants ordain'd 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 hearbs shew their forces and effects upon the Nerves, Bones, Marrow, Muscles, Arms, Chords, Membranes, and are carried to them by a wonder­full vertue, 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 hearbs 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, Anniseed, Pontick-Wormwood, and common Wormwood, Dodder: For the gall, Rheubarb, Celandine, Scamony,What are good for the Liver. that drive yellow choller downwards, partly to the guts, partly to the bladder: For the Spleen that hinders light-armed souldiers,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, Mastick, Ginger, and what may be confected of these. For the Brain, Rosemary-flowers, true Acorns, Virgils,What are good for the Brain. sweet Marjorum, Marjorum, Betony, both Lavanders, Nutmegs, Piony roots and berries, Misseltoe; For the Breast and Lungs are Hysop, Savoury, Wild Time, Horehound, Coltsfoot, Scabious, Licoris,Friendly to the Breast. decoction of Barley, Rayfins; For the Heart, Saffron, Cinnamon, Pearls, [Page 260]red Roses, Citrons, Coral, Jacinth, Gold, Cloves, the bone of a Stags 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 night-shade, whose berries are red and round like to Cherries, Daucas, Garden-Smallage. But for the Matrix,What are good for the Matrix. are Motherwo [...] because it purgeth the womb from foulnesse, 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 boyled flesh of that cattle, and in sheep that are painted red with the decoction of it, as Woad dyes them blew; wild Saffron, Saffron, and yellow Ocre. So that they call Sea-Amber, or Sperma Ceti,Sea Amber. commonly Walscot, sodders bro­ken, cleft, cut, gaping bones, in which thing I find such a force, that it will peirce through the solid boxes it is kept in, and moy­sten them with dewy drops.Mummy good for fractures. So artificial Mummy, called Pissa­phalsum, the Arabians call it Mummy, is used with good successe for falls, blows, hurts, contusions, fractures, bruises: for that ro­siny mixture, by reason of the Oyl of Myrrh, Myrrh, Aloes, Saf­fron, and other spices that are in it, that they use to Embalme the bodies of Nobles with, as we read was done on Christs body, hath a great force to consolidate and bind. On the other side some things have a diaphoretick,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 Parsly, Garden-Smallage, Daucas, Sosels, Ammi, Jews-stone, Goats bloud, Lovage, and many more. Some sharpen the sight, as Eyebright, Fennel, Celan­dine,What things drive away ve­nomes. Rue; Others by a present remedy resist poyson, 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 melancholique juyce. Wild Saffron, Agarick,Hurts of Me­lancholy. Mercury, Esula, and the seven Tithymals, purge flegme and watry humours. Fumitary, Cassia, Cylindrace, commonly called Fistularis, Violets, Damask Prunes, Buglosse, purge the bloud from fowlnesse. But all medicaments that are purgative, as Galen saith,What purge the bloud. Smipl. c. 3. do it by the similitude of the whole substance, and by a secret property, and their specifique form. For the Elemen­tary vertue 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 [Page 261]similitude and likenesse in both substa [...]es both of that which pur­geth, and of that which is purged. Moreover that which is purged being flegme, that which purgeth it out must be of a flegmatique nature also: whereby he shews, 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 otherwayes to try the force of herbs that do any thing by the force of their qualities, that is of heat, cold moysture or drynesse, and of such as work upon the body by a pro­perty of their whole substance, and a heavenly effect, or sidereall influence. For those that change the quality of the body, are to be examined by reason and judgment,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 judgment and choice, in the latter expe­rience; whereof the one as Hippocrates saith is difficult, the other false and dangerous. So purging medicaments that drive the hu­mours out of the body, or else venemous 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 try­ed 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. Hippocrates seems to subscribe to this opinion, when he saith, Physick when it is come into the body,Lib. de natur. human. it first attracts and draws unto it selfe, that which is most familiar and naturally agreeing with it, and like unto it, then 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 naturall propinquity, and they live by that moysture, 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,Cantharides ex­ulcerate. that we now say; that to every part certaine hearbs are properly appointed: when Spanish flyes that are of a corroding quality, if they be ap­plyed outwardly to the skin, will hurt no internall 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 juyce of black Poppy, and Hemlock hurt the heart and brain; the Sea hare, the Lungs: though all poysons, un­lesse they be cast out by vomit, or rebated and kept down by Anti­dotes, will by degrees come to the heart if they be applyed onely outwardly, which is clear by the biting of a mad dogg, and his some that sticks upon the wound; for by a penetrating force,Persons applyed outwardly will come to the Heart. the skin being first corroded, the venome flyes to the principall parts, and makes a man mad. We must referr it to the same causes, that the Loadstone attracts Iron; Jet and Amberstraws, and chaff,Force of the Starrs lyes upon the humourt. and other light matter. Also the influence of the Starrs works ef­fectually upon sublunary bodies. So Mars moves yellow choler, [Page 262] Saturn sharpens melancholly, the Moon increaseth flegme, the Sun and Jupiter predominate over the blood.The Planets make metalls grow. Also the force of the Planets works upon Metalls, Stones, Jewels, Herbs and Plants, and all subterrancall things, Gold, Silver, Copper, Iron, Lead, Pewter, and whatsoever useth to be dugg 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 naturall inclination affected toward most, and love them best; but they differ and dissent 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 flye from others as their enemies, and seem to hate them. And to mention a few things out of many:Quick-Silver, loves Gold. Quick-Silver delights so in Gold, and will so role it selfe about it, that no colour of that Mettall shall appeare, that it cannot be taken off but by fire or Aqua-Fortis, and the Mettall re­stored to its former lustre.The nature of the Loadstone. The Loadstone suddenly draws the Iron to it, unlesse it be smeered with oyle, for then by reason of the smoothnesse it refuseth it, nor doth the force of it penetrate into the Iron.The Nature of Amber. The Dolphins 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 dogg doth, flattering and fawning on a man, and de­fends him from a Serpent that lies in ambush. The Elephant ex­ceedingly desires mans company and obeyes a man in all things,The Elephants 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 Woolfe 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 Counterfeit his voyce, and tear him in peices. The Cerastes, a Serpent armed with hornes, 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 ve­ [...]emous beasts. and many more hurtfull Creatures lye in wait for man especially, and bite and sting him mortally. And God common­ly [Page 263]useth these Creatures to correct mens wickednesse when they obey not his word and will,Num. 21. Deut. 8. Ezech. 5. Hearbs agre [...] 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 farr from it, they will creep and go that way: on the otherside they refuse Oyle and flye 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 joyn with it.The Oak hates the Olive. But the Oak and Olive Tree are at very great ods, 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 moysture. So some plants are de­lighted with the affinity, and nearnesse 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 Oyl. So some things that are rosiny and of a fat substance, agree well, hence it is that Pitch is washed out with Oyl, if the Garments be Silk or Velvet, or Fluwel, or Skarlet, Purple, or Chamlet,Butter and Oyl take out dirt. or the most precious dyes that are stayned by it: For all these kinds of stains and filth are taken off and made clean with butter or Oyl so handsomely that it cannot be perceiv­ed. So soap wherewith linnen is wash't, is made of Oyl,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 hearbs 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 beautifull, and both their leaves and fruit will be more gracefull; and they will decay and grow lesse, and sometimes dy 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 lesse force and vertue; and are full of a cold and unfruitfull moysture; 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, yeild 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 beautifull 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, unlesse perhaps by the nearnesse of the Male, and gen­tle [Page 264]embracements it grow fruitfull, and being wedded with it, swels 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 Egs without the Cock, but these Egs 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 bloud flowing thither, sometimes lumps are heaped together, without any mans cooperation, but because mans help was wanting, and the effici­ent cause that affords life and form, and vertue was not used, all that masse and heap is without form and life. Wherefore plants that have a vegetative faculty, no lesse 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 Ayre and the Sun, and the generative spirit of the world,The spirit of the world makes all things fruit­full. whereby plants do flourish, are fostered, do bud, are quickened and enlivened, and conceive and bring forth seed and fruit; which vertue 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 fruitfull and bear seed, but others are barren and bring forth none. So Piony called the Male, the crooked bladders and husks opening by degrees,Piony seed very comely to look on. is very beau­tifull, here with black shining seeds, there with red and Scarlet colour'd, and it refresheth the eyes with a present efficacy, in cu­ring the Epilepsie: the Female wants this comelinesse. So the Female Mandragora is either barren or bears very small fruit. But the Male bears a lovely pleasant and sweet sented Apple,Cantic. 7. like to the yelk of a Hens Egg, by the enticement whereof, Rachel being allured,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 barrennesse, since it cools extream­ly, unlesse 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 Hippocrates 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, blew Violet, Oak, and many more: whereof such as are cal­led the Males, are fruitfull with flowers, fruit, and seed; but the [Page 265]Females are barren, and bear nothing. Also amongst wild plants and Garden plants that are cultivated by mans industry, we al­waies 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 cloths, and used to dainty fare, in time and long custome, 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 mans industry. On the contrary, Garden plants will grow wild and degenerate, unlesse great care be taken to dresse 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, heroick Majesty, and civility of life, and become rude and savage as many clowns are. And as Garden plants and fruits are the more beautifull by mans 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, unlesse 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 Latine 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 Cartilage, 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 vitall spirit is in the ex­tream part of their tail, and they are sooner killed there than [Page 266]by bruising of their heads. The Hollanders call them Pricken, because with their sharp nose they will stick fast like bloud­suckers to planks of Ships, Nets, and to mens Bodies, and they bite 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 Smoak, or hanged in the cold North-wind, untill Summer be almost ended. Wherefore this fish put to the fire, or lighted with something, as with straw that is dipt 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 broyled 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 burnt 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 wrapt together, that the flame lyes up­on, and the congealed fat feeds it with Oyle, when it is put to the fire or flame, it will burn and give a grear light in a Chamber, though it will soon melt away, and not last very long, nor continue like a Tallow or Wax Candle of Oxe or sheeps 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 begin­ing 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, then 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 couragious,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 [Page 267]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, onely the Cock is joyfull,All creatures except the Cock are sad after venery. and he proclaims it by his crowing, that his spirits are cheered: but when he begins to grow decrepite, and worn out with old age, which hapneth 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 layes an Egg in Summer, about the rising of the Dog-Star,When a Cock layes 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 Egs are, but it is round, some­times of a yellow colour or box-colour, or bright yellow, or divers colour'd, wan, out of which some think the basilisk is bred,Description of the Basilisk. the Latines call it Regulus, a venemous beast, of a foot and half in mag­nitude, with three tufts on his forehead, as if he were Crowned with a Kingly Diademe, 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 meer 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 perswaded, that a Basilisk would breed from a Cocks 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 Cocks 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 venemous worm, or some other venemous 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 mans 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, flyes, 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 Ayre; so from this Egg breeds a venemous worm, or some other kind of hurtfull 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 mans back­bone corrupted, is bred a Snake.A Snake from a mans back­bone. Many famous writers describe the nature of the Basilisk, and its condition, which receives a great [Page 268]power to do mischief from venemous 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 bite, and so is their poyson dispersed into the body.L. 9. Lucan describing many kinds of Serpents, sets down also the nature of the Basilisk thus.

Whereby he shews that he doth mischief by seeing any man, and kills by his venom'd breath, before the poyson comes to touch the body. Yet I believe it is an old wives tale, which the vulgar thinks to be real truth, that in our country so pernicious and hurt­full a creature can be bred by the hatching of a Toad, and that sometimes in Caves and dens under the ground, Basilisks lye that kill men if they chance to come into those places, whereas i [...] the venemous vapours that stink, and arise from foul nasty p [...]ces, that stop mens breath and kill them, and no man need to doubt but that sometimes poysonous 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, wonderfull thick, with a spotted belly, and marked with many white points, the back of it is blew, 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 poyson cattle, as the Hydra, Aspe, Viper, Snake, Adder, that are next kin to the Basilisk for malice, and fiercenesse. Which Virgil elegantly expressed thus,

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 poyson, 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 wickednesse, and brought forth iniquity, they have hatched the Cockatrice Eggs, and spun the spiders web, he that eats of their Eggs shall dye, 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 hurtfull and mischievous: and that their doctrine is full of viru­lence, and by its stinking savour it destroyes the hearers of it: Moreover whatsoever proceeds or comes from them, is venemous and deadly, as that is which comes from a Basilisk and venemous beasts. Also Solomon compares intemperance in wine,Prov. 23. that makes mens minds mad, and is poyson 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 Glasse; it goes down pleasantly, but in the end it will bite like an Adder, and as a Basilisk will it send its Poyson forth. And as a Woolf takes away the voice of those he meets,A simile from a Woolf that takes away the voice. or else makes them hoarse by the filthy venemous 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 onely hurtfull 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 poyson 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 choaked by the contagion of the Ayre. Wherefore they do wisely,The vertue of Rue. who in planting their Gardens, assign the principal place unto this hearb, because it hath a present vertue to resist poysons, and no kind of Serpent will hide it self under the shadow of it; So if any man take Mandragora, Hemlock, Henbane, Cerusse, Opium, and many more things that stupefy by their immoderate cold quality,Rue subdues cold Poysons. he is helped with the juice of Rue, or the decoction of it in Wine, which will discusse the malice of it. Also Hemlock wherewith as we read Socrates was put to death, or if there be any other [Page 270]Hearbs, that are of a cold stupefying nature, as Poppy, Lettice, 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 it self, and in the time of the Plague, as many as now and then put Rue to their noses dipt in Vinegar, that they might drive away the contagion of the Ayre, had pushes above and beneath their lip; for this doth exul­cerate applyed 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 tu­mours that put forth in the Plague it is fitly applyed, for it draws forth the venome, and will not let the venemous vapours flye in­wardly. So I bid men make a plaister with Rue bruised with sharp salt leaven,A plaister for Pestilent hu­mours'. Figs, Cantharides, Onions, and Squils rosted, 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 discusse 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 mens forces, and will make a man both strong and confident to attempt any businesse. It is taken forth of the gizard 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 moysture 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 gratious amongst women; lastly in putting forth their man-hood, 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 Eagles 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, [Page 271]being applyed to the thigh of one that is in labour, it makes a speedy and easy delivery, without any difficulty almost or streight 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 forgat 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 shewed to Matrons, that the use of that Jewell 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 vertue it doth this, and is de­sirous to learn; I believe it doth it by an attractive vertue, as the Loadstone draws Iron; Jet, and Amber, draw straws and chaft.

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 choaked, unlesse they be presently taken away, and applyed to the nethermost and secret parts, for then 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 applyed to their nostrills, 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 swound 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 outragiously, and is overborn 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 wickednesse of some women is the cause that not onely 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 inferiour unto them:Esdr. 3. c. 4. though the promiscuous multitude and the multiplicity of women be shamelesse, 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 marryed complain of the nature and condition of their Wives, and make their pitifull 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 threatnings, and imperious behaviour.

Why God or­dain'd 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 plesantly and with delight passe over this transitory life, in an undivided society, and mutual consent of souls and bodies. For the condition of mans life requires it, unlesse 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 [Page 273]safety whereby the Common-wealth may subsist, than for our own short-during pleasure. And if the office of a woman in houshold 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 faith­full Wife will be very diligent to take care for him, and for her family, and her whole thoughts are fastned 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 her selfe, for she grieves no less for her losses or crosses than she doth for her own,Gen. 2. which proceeds from the mu­tuall 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.

Womans 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 lesse, than is the distemper of the Ayre and the Clowds, when they are exasperated with Thunder and Light­ning, which, besides others that were desirous of wisdome, 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 malitious woman will do, if at any time she be angry or provoked, what Tragedies she will cause, and how violently she will rage and storme. For so one of them amongst the rest continues his speech,Lecles. 25. A Woman, what living Creature she is. taking a similitude from venemous and pernicious beasts. Give me any Plague, but the Plague of the heart, and any wickednesse, but the wickednesse 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 Lyon 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, beardlesse, 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 alwaies scolding and brawling, and is so unbridled in her affections. But I conjecture that all this pro­ceeds from weaknesse of mind, and lack of judgement in women, whence it happens that a woman enraged, is besides her selfe, and hath not power over her selfe, so that she cannot rule her passions, [Page 274]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.

For a womans mind is not so strong as a mans, 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 dogg, forgetting all decency, and her selfe, without choice, she sets up­pon all, be they known or unknown. If any man desires a natu­rall reason for it, I answer him thus, that a womans flesh is loose, soft and tender, so that the choler being kindled, presently spreads all the body over, and causeth a sudden boyling of the blood about the heart.A simile from things on fire. A woman is soon hot, soon cold. For as fire soonest 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 moyst; and all her heat and fury is quenched by her shedding of teares, as if you should throw water upon fire to put it out. Which we see also in some effeminate men, whose magnanimity and fiercenesse ends almost as Childrens do in weeping, when the ad­versary doth strongly oppose himselfe against them. If any man would more neerely have the cause of this thing explain'd,Whence do wo­men become fu­rious. and desires a more exact reason; I can find no neerer cause that can be imagined, than the venim 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 vitall 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 calme,Old women lesse [...]gry. because their terms are ended) will bark, and brawle like mad doggs, 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 order'd, they are sharply enraged, and cannot rule their passions. And the baser 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 scarse 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, joyn'd with equall malice, as if the Divell drove them, and they cannot be perswaded by counsell, reason, shame, [Page 275]flattery admonition (that will ordinarily make wild beasts quiet) and you cannot hold them from their cruelty, or make them for­bear their mad and lowd exclamations.

So forgetting themselves, they despise their faith, honour, cha­stity, fame, honesty, reputation, and hazard all. To which may be applyed that enquiry of Solomon concerning mans condition,Eccles. 7. I applyed my heart to know, and to search, and to seek out wisdome, and the reason of things, and to know the wickednesse of folly, and of foolishnesse, and madnesse: 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 cordiall 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 vertuous 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 manner'd wo­man; and if by chance you should light upon her,Solomons place explained. she may be equal'd with the most precious Jewells, and no Merchandise be they never so costly, can be compared to her. But because I have fall'n 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, unskillfull and rude in merchandise, will do his businesse better than a headlong and rash woman, that un­dertakes any thing with a vain perswasion of wisdome, and inconsi­derate confidence, and thereupon doth all things more uprightly, than a woman doth. For a man, distrusting himselfe, doth by leasure, and circumspectly, all his actions, using other mens help that he calls to counsell with him, so that the successe 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 wisdome, as they commonly are. For such a womans endeavours common­ly run to the worst, and are unsuccessefull,A Dutch Pro­verb against women, why a woman is not so ingenious. which the Dutch com­monly signifie by this Proverb. Het quaeste van Een: man is better dan het beste van een vrouwe, that is, If any thing be done and brought to perfection by a woman, it deserves lesse praise than what is but yet rude and imperfect, begun by a man; namely, by reason of a woman's want of mind and counsell, her dullnesse and blockish­nesse, for want of naturall heat, and because their languishing mind is soked into great moysture, 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 Common-wealth, would have women, as [Page 276] Tully saith,Pro Murena. to be under Guardians, by reason of the infirmity of their natures, and to bear no civill office. Also St. Paul, who with indefatigable labour instructed mens minds in the sound faith,St. Pauls pre­cept concerning Women. and diligently informs us what is godlinesse, commands silence unto women in publick 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 aske a question in publick meetings; or to be present in voting, or to give her opi­nion concerning it. Since therefore so great is the frailty and weak­nesse, and imperfection of womens nature,Platoes opinion concerning Wo­men. that Plato to the dis­grace of this sex, saith that they have hardly any soul, and scarse deserve to be called by the name of man, or to be honour'd with it; yet St. Paul, 1 Cor. 11. who with a fatherly care, gives counsell concerning oeconomicall 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 allmost the same dignity and condition, and partakes of the same guifts 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 wit­out the Woman, Eph. 5. nor the Woman without the Man in the Lord, who so or­ders 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 mutuall 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 vessells, 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 cruell against that sex which is so frail,Adultery in woman is an indelible spot. Adulterers laugh at adultery, with a proverbiall 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 washt out, nor can that wound be healed, though Christian charity, and matrimoniall love must not be too rigid, or implacable: since there is reconcilia­tion with God, and the divine goodnesse provoked by our wicked­nesse, idolatries, and grievous sinns, is wont to be pacified by our prayers and repentance; when we acknowledge the errours of our lives past, when we are sorrowfull for what we have done, and disdaine and hate our sinns, with a setled purpose of amendment of life. Moreover great part of molestation in this sex, comes from the tediousnesse 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 Termes stopt: which if they run at the set time for them, the heat of anger and bitternesse is driven off, those [Page 277]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 patient. But it is best known to them that are marryed, & I need not enlarge my discourse upon it, how calme and mild that man shall find his Wife, when the marriage bed is frequently adorned, and this ground is ma­nured with often embracings 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 custome) of the Wise Hebrew, The place of Ec­clus explaind. that the meaning of it might be searched out; That the wickednesse 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 deceitfull woman; For though in shew, and at first appearence she may seem to be good, and honorable, and in outward behaviour discovers no wickednesse, 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 righteousnesse, compa­red with the wickednesse of a woman. The like forms of speech are found frequently in the Scripture. So God in Ezechiel aggra­vates the wickednesse 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 ex­plain'd. may seem to be just. So in the wickednesse of opinions, and in assert­ing any pernicious sect, and maintaining it, one man may be more dangerous and more impious than another, that some Hereticks 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 errour involvs a man as well as it doth a woman, and wick­ednesse lays hold of them both, but the woman is more detestable and execrable for her wickednesse. Therefore the wickednesse of a man is better than a woman doing good, and as the Dutch pro­verb runs, De deucht van Een vrouwe is Ergher dan Een Mans boosheyt. [Page 278]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 farr 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 artick and antartick) cannot be brokén between your fingers, or both hands closed together, although you press it: & wherfore steeped in sharp Vineger, 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 Egge will melt in VinegarIF you steep an egg in the sharpest Vineger 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 soked in Aquavitae, will be consumed and come to nothing, as I have proved. As also a flint wet with Vineger, and the Gravel-stone called Tophus, The Tophus is next to Gyp-Teras. wherewith the Masons 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 moysture, 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 Catterpillars feed on stalks, and herbs, and as Wormes feed on wood, Rust eats iron, they eat and make them rotten; Moreover a raw egg, is so solid and firme, long­wayes 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 unlesse you bend it something to one side, it will not yeeld though you presse 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 presse his hands together with all his might. For it is so defended by the sides, that it supports it selfe every way, nor doth it become pliable, that it may be thrust or bowed inward: So poles, beames, peices of wood, iron set an end, upward, [Page 279]will bear vast weights, and never bend nor be crooked by them.

Country Farmers wives are not ignorant of this that on market dayes 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 flote,An Egg will flote in brine. and so will Am­bergreece.

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

The Stars rule inferiour things.THe beginning and increase of things, and the universe do de­monstrate that the Stars do by their influence govern inferi­our bodies, for the nature of things is not idle, sluggish, and sloth­full, but lively, quick, agil, 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 beautifull frame of the heavens made onely 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, Mettals, 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 one­ly doth move and agitate the minds of men that are loose and free from all mortall concretion, and were inspired by Him, and they have no commerce or society with the Stars, unlesse perhaps some­times they are drawn aside to corporeal delights by consent and conspiring with the body (when reason is against it) whose mini­stery and help every mans 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 mans body, and runs through every part by a peculiar vertue and effect, sometimes not without most bitter sense or torment. For if there be any fault that lyeth hid in any part, that part is most cruelly shaken and torn with pains, the [Page 280]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 Moons forces, when she is in the joynts, so that wounds will hardly grow well, or come to cica­trize, and sometimes become mortal, when they are made on that part the Moon then 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 Moons mo­tions. So the Breast is narrow and short-win­ded, the Nerves, Membranes, Muscles, are contracted and grow stiff, when the Moon runs in them. For the humours wherewith all the parts are moistned and fed, both those that are wholesome and the rest that are unwholesome and faulty, are exposed and are under the rule of the Moons 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 stayes and governs a Vein may be opened; for in this matter most men are fearfull, 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 delayes, 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 extream 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 then governs.A Simile from Natures 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 Ores 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 oft-times deceives us, but late sowing alwaies; so the Physitian 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 fiercenesse 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 dayes, and moneths, 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 Judgment concerning any mans fate, that is of that thing which God hath ordered and appointed for him, and what fortune he shall have, what successe and event shall hap­pen [Page 281]to any man. There are principall men, of greatest respect that I have sometimes argued with, who refer to the revolutions and aspects of the Stars the progresse and increase of publick 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 Gods spirit. he thought good by the bright splendour of his word and Gospel at what time he pleaseth, to root out errours, superstitions, Idolatries, and beat down impi­eties, and to establish his true worship, and to write in mens 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 bloud 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; unlesse you will say perhaps, that it is affected by consent with the body. For the mind of man, his reason, understanding,Mans mind is different from the Stars. will, knowledg, 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 mans mind moved by any other force to do what is best and good for mans salvation, than by Gods inspiration and instinct of his divine spirit. So when other living creatures are carried on by force of nature,Mans mind is ruled by Gods spirit, and not by the Stars. man alone is guided by reason and counsel, so he keep within the compasse 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 Doun may grow upon their chins: By the way, a fit comparison of Grasse and Corn, with the Hair and Locks of Man.

MAids that are marriageable, and desire to be married sud­denly, wish chiefly that they may grow comely and decent­ly tall,Maids love to seem beautifull, and young men to lock manly. that they may be thought to be ripe and fit for Husbands, and may get them Suiters. But young men wish that they may have mens forces, and may soon have hair upon their chins, and comely Beards;Those that want heards, 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 shew them­selves men in the marriage-Bed; 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 grasse often mowed, that so the pores being loosned, 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 chiefly in the Spring, at what time of the year, heat and moysture increaseth,The comparison of Grasse and hair. and is diffused into those parts. For where the beard is often shaved, the hairs grow thicker as Grasse doth; for hairs are in some respects like Grasse, 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 boyes, if they will hear me, must use the Rasour oft; For if the chin and up­per lip be continually wet and soked with warm water, the heat and humour that flyes to those parts will be stirred up, and they will become hairy. But farther, that Beardlesse 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 oft-times on the pleasure than the portion. Amongst those things that will make ones beard grow,What causeth a beard. and are easy to be had, I reckon Honey, fresh Butter without Salt, the juyce of a red Onion, Reed-roots, with joynts to distinguish them, that have a white colour, and a Honeyed taste, Badgers grease, called Das, Bears, Lions, Grease, Bryony-roots, Beets, Radish, Pepperwort, white Lillies, Flour-de-luce: a liniment may be made of these, [Page 283]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 mens beards to grow, but it makes them sooner white as they grow in years. But Eunuchs by nature, or such whose Testicles are cut forth,Why Eunuchs 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 Physick ought to be given in the time of the Plague and contagious diseases: and what things are best for their force, and vertues for this.

I Observed in Gallia Belgica when the Plague was spreading there, and other epidemical diseases, that many remain'd 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 hapned 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 venome 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,

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 strengthning the heart, I drave forth all the venome to the outward parts, never at­tempting to open a vein in those diseases (unlesse 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 smoak and exhalation of the venome 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 mens ad­vice not to be taken in Phy­sick. and many gentlemen take all mens advice without distincti­on, be they Mechanicks or unskillfull men to the great [Page 284]hurt to their health: I desire to perswade all men, that when any pestilent disease invades a country,A plague from the Ayre is com­mon to all. either by contagion of the Ayre that layes 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, least afterwards they want remedies that may cure them: but let them use temperance in diet, frugality, and sedate affecti­ons, to fortifie 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 comming,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 dores empty, and fasting, so he beware of intemperance and gluttony; but it is wholesome to wet and moysten the mouth, ears, eyes, nostrills, 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 Ayre, that infect the Heart and vital spirits by the breath taken in, and driven out, by breathing. But I, when I went every way fearlesse, with a desire to help the people and Citizens, was wont with these helps to fortify my self, and chiefly 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 discusse the pestilent vapours, for there is no more effectual remedy, than the pill, juice, and seed of this Apple. Which Virgil also speaks of;

But those strong Antidotes to drive forth the Plague, and prepa­red to expell poysons, Luse to take down very seldome, 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, (unlesse a purge be first ad­ministred) they inflame it; where it is dispersed all over, and by kindling choler, raises up burning Feavers.

CHAP. XVIII.
To what we ought to ascribe, amongst such multitudes of men, the great dissimilitude of forme; 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, contenance, eyes, lineaments, and in their faces there is found an admitable; and numberlesse disparity and dissimilitude.To What must be ascribed dis­similitude in men. Some refer this to the influence of the Starrs, but I think to referr it more properly and rationally to the nature of the Seed; and the Mothers Imagination. For being that the woman in the very conception, and all the time she goes with Child,The Womans 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 bent thereunto, if any shape or Image be repre­sented to the sight, this soon reflects upon the of-spring, 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 Childrens 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 lowring, they will make it pleasant and amiable, and beautifull: they make the eyes very handsome and lovely; and of gray eyes or blunket, which Infants commonly have by reason of moysture, they make them black by abundantly feed­ing them with milk, and chiefly 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 gogle 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 naturall places by wresting them to the otherside, and being turned about will come right: they raise and set eaven the nostrills 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 [Page 286]upper-lip, like a gnomon or right line, or style that stands upon Sun Dialls,What forme of Nose is comely. neither set on bending outward or inward. Likewise if the lips be swoln or fat, which is usuall with the Aethiopians, as al­so if the nose that is crooked be pressed down, they handle these artificially, and they often presse them that they may grow lesse, 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 gon off from the best forme and proportion,Whence comes deformity of the body. as some have wry necks, crooked gowty ill favourd legs, or bunch backs, that makes them ugly, all these errours are easily mended in those that are Chil­dren: and such members as are wrested or disjoynted, 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 idlenesse, makes Children not onely to grow up unhandsomely, and ill favour'dly, but they be­come bunch-backr, lame, squint eye'd, 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 Childrens privy parts, that serve them them to make water with, and in time shall be usefull for propagation of Children, that they may be ripe betimes, and not fail of hopes of getting Children, and when they come to be marryed they may not be a shamed, for ill performing the matri­moniall 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, unlesse they can shew 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 mans strength: they are prone to venery, and so consume those helps, and vent out those humours and vitall 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, untill their forces bestrong and confirmed, and that they can endure any hard­nesse in matrimoniall 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, Insects 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 shew, that many things come forth, and are propagated by nature of their own accord, and withovt any embracings of others or generation, onely from filth & corruption, as Dormice, Rats, Snails, Shell-fish, Carterpillers, Grass-Worms, Wasps, Hornets, Weevils, Froggs, Moths, Toads, Eels.Many things breed from cor­ruption. In mens bodies Worms, though these have seed within them, whereby af­terwards they propagate abundantly. Also many plants grow forth from the muddy moysture of the earth, and fatnesse of it, no seed being sowed, or plants set in the ground before, as are Darnel, Cockle, Nettles, wild Olives, Weeds, and grasse 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 clifts 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 foule, that get upon the backs of the Females, and so copulate with them: but these look stedfastly 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 call'd 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 Hayes 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 disdayning those kind of fish, threw them all away upon the dunghill. There is also another Hay, that is smooth, and soft skin'd, not rugged, that brings forth her young about her Navell, her belly opening there and breaking, so that the young one sticks fast to the bowells of the Female, by a long string. I have heard some fishermen of credit relate, that they had seen some Hayes newly taken forth of the Male, his mouth gaping; and that he cast out six or seven small fish by his mouth, that were wonderfull lively, that being immediately cast into the Sea, would swim at first; as we see Chikens taken forth of their shells to pick at any thing; and to scratch. But this is admirable, that since the [Page 280]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 hide 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 egs, then fish very many, which they do not put forth as other Creatures do, but hatch them within themselvs, and these they breed up and carry in their bellys, 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 inhabite 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 nim­blenesse, 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, diversly. Amongst these the Hay that is gray colour'd, 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 kisse, as lovers do their Sweet-hearts. Wherefore that proverb of Pigeons is used concerning them, who sport and play, and kisse, and cal 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.

There hapneth to Mares, the same almost that hapneth to hun­gry people that are filled with the steam of the Kitchin, 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 brest, and thought of him when he was from here, so that by frequent imagination she formed an ill fashiond lumpe,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 thaw'd, and recover their former heat.

IT hapneth sometimes when the Ayre is sharpe, and cruel, as when the North wind blows in Winter,Bodys will frez with cold. or some other extream cold wind, whereby all things are frozen and congealed, mens hands also, and other parts of their bodies, will grow stiff and benummed with cold, so that they will be dead and fall off, or else they must be cut off, and lopt as withered boughs, that the sound parts be not infected by them: when any such thing hapneth, 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, least 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 oyle of Camomile, Dill, sweet Almonds, then wet with warm water, or with warm milk newly milk't from the Cow, in which are boy'ld, green Bay-leaves that are oyly, Rosemary, Sage, Lavander, 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, least pain may be caused thereby.Cold, an enemy to the Nerves and bones. I think there is no man but hath sometimes proved in himselfe, what bitter pains the joynts endure by reason of the nerves, that have a most exquitsie feeling, when they grow stiffe with a more intense and peircing 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 vitall blood and Spirits. Wherefore [Page 290]the Joynts must be chafed easily, and bathed in a decoction of the Intestines of four footed beasts,What will help lims 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 Cows milk, hearbs may be boy­led 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 benummed with cold,Snow and cold water raise up heat. and that some bloud 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 contrarietie, 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 soked 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 store-houses, 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, fil'd with hot water wherein hearbs are boyl'd 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, &c. Which I use to do also in the Plague, that thereby all the venome and contagion may be discussed from the heart.

How Seamen must be restored after shipwrack.And if any man after ship-wrack be cast on the shore, and, be­sides his joynts and limbs benummed 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, Raysins, Anniseed, 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, sowre, sharp things; water of Honey, and Cows 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 Creme of Barly, doth wonderfully help them. And if the skin outwardly be corroded (as it useth to be) by salt water,A liniment for the skin worn by Salt-water. they must have a Liniment of fresh Butter, Hogs 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 mans mind, which by a remembring 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 mans 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 evill life, and will offer it self 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 wickednesse 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 bloud through the body, and elevating the spirits, that a little before were almost extinguished, the colour becomes fresh that was pale and almost gon, the body pining, and the mind be­ing contracted with sorrow. For being that the vices and affecti­ons of the mind do shew themselves in the habit of the body, and in the Countenance, if at any time any secret mischief or wicked­nesse lye 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 winded, 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 applyed, 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 sadnesse was dispelled, he saith, Enter into thy rest oh my Soul, because the Lord hath rewarded thee, Psalm [...]. thou hat given me joy and gladnesse of heart: So then if we have done all things against equity, and an evill will drives a man, contrary to [Page 292]right understanding, and direction of the mind, and rules of reason; af [...]erwards 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 Gods prote­ction, stands firm and fearlesse against all dangers that are near him, and sustains himself by that means in despite of them all. So David when he was straightned on every side,Psalm 26. opposed a coura­gious and an undaunted spirit to all dangers. For being garded 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 Iob. 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 judgment, 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 mans conscience, as he saith, bearing him witnesse, and their thoughts excusing or accusing one another. Wherefore great is the force and vertue 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 allwaies persevere in his counsel and resolution he hath undertaken, and will not fear or tremble, or dread with any threatnings, if he have done nothing amisse. But he that is guilty of a crime, and his mind is polluted with it, thinks the punishment to be alwaies before his eyes, and destructi­on to persue him continually. For fear, which makes the bloud hide it self, and deads the spirits, rising from the conscience of sins, takes away a mans 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 dancings and banquettings, 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 [Page 293]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 Supream 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 shews it self. wherewith the mind from the actions or banquets of the day be­fore, as from gluttony, drunkennesse, 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 shews it self 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 wicked­nesse, 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 crop-sick with glut­tony? So I know many men who when the memory of their for­mer ill life troubles them often, they presently drown'd them­selves with drink, that they may forget all the wickednesse 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 hapneth 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 explain'd. When I kept silence my bones waxed old through wy roaring all the day long. The sin and terrour of his Soul, and unquietnesse of his mind, and pressures of con­science, did so drive him to confesse his wickednesse, and yet he could not be drawn to confesse his sin, and to purge it away by true repentance. But the regulating of mans 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 Marriners, Souldiers, Porters, Carriers, Huck­sters, Victuallers, Hosts, Bankers, Usurers, Bauds, 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 Camell.A simile from Nets. Math. 23. Others that are addicted to a solitary and melancholique 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 [Page 294]to go, and they will not be quit of their vain perswasions. So melancholique people are more anxious than other men, but cholerique people by reason of the thinnesse 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 mens moneys, and have quite forgotten to pay, are called upon for it, and compelled by Law to make all good. But Phlegmatique people, are slow, slug­gish, forgetfull, carelesse, nor do they ever think what conscience is, nor doth their mind ever wax hot, or can they be stirred up by any meanes to think of goodnesse, as being drown'd in too much moy­sture. Wicked men, who are sunk into the deep, and who are stran­gers from the word and knowledge of God, depise, laugh and jeare at all.Psa. 1. Some between both will palliat, excuse, deny or charge their faults upon others, which thing David prays against, and de­sires not to fall into that sinne.Psa. 140. Incline not my heart to malitious words, that I should excuse my selfe in my sinns. Wherefore ma­ny things hinder the light of conscience, and overshadow it, as youth, drunkennesse, gluttony, intemperance, love, night, de­lights, pleasures, all which cast off the bridle of conscience, shame and modesty, so Plautus writes,

Ovid is of the same opinion.

For these Counsellors are not safe, and carry the mind the wrong way,Youth neglects conscience. and turn us from harkning to good counsell and advice, and if Conscience sting & wound any of thes, and would draw any such people to what is good, they contemne, neglect, deride it, cavill, and cast a Cloud upon all things: they aggravate, or extenuate and lay it upon their youthfull yeares, that must be spent jovially and without melancholly, 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 counsell. Youth is vain, rash, slippery, inconstant, mad, [Page 295]thoughtlesse, improvident, inconsiderate, and the pleasures that use to accompany it, are transitory and soon gon; 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 counsell, inconsideration, therefore it lesse 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 errour and dark­nesse, so that oft times they do not measure all things out exactly, and by rule, or call reason into Counsell,Men are not led by conscience but by their passions. with Judgment and election of things, or performe what they do by the right rule of Gods 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 errour of set­ling some inveterate superstition, or an old vitious custome that is crept in, not by the consent and authority of good men, but by the misunderstanding of the ignorant common people,Old errours 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 passe, 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 perswaded 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 godlinesse, but which was wrapt up in errour, and, as he saith being an Apostle, was not according to knowledge,Rom. 10. that is, it was not done with judgment, 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 expresse word of God,1 Joh. 4. whether it proceed from thence: Wherefore there is errour committed in the choice of re­ligion, not by an affection and propension to godlinesse, because they wanted the Spirit of God, who puts into mens 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 shews us an example of it, who of a persecutour was made a Preacher, and a defender and maintainer of the Gos­pell of Christ; who professeth that he obtained mercy,1 Tim. 1. because he did it ignorantly through unbeleife, and that thereby, in him Christ Jesus had shew'd all clemency, to be an example to those that should believe in him unto eternall 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 profes­sours of Divinity, whose duty it is, and by vertue of their office, they are bound to pacifie and settle mens consciences, and to free [Page 296]them from all feares. But since these affections do overthrow mans health, that proceed from the stings of conscience, and the Spirits and humours vitiated, do afford nutriments for it: it is the Physitians part also to remove these perturbations out of mens 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 sinns, where the Organs of the senses, and the Spirits vitall and animall are vitiated. And it is no lesse troublesome, for a Church-man to give comfort to the soul, when the body is full of vitious 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 carryed to the Soul. As we have for exam­ple all mad people, and such as are melancolique or frantique, such as rave or dote, or are drunk, Apoplectick, paralytick, forger­full, stupid, Lunatick, 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 meanes 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 dayes or months the Child is made perfect, and comes to live. In which narration, all things are handled more accu­rately, because from hence bitter quarrells arise, not onely be­twixt marryed people, but others also that use unlawfull copula­lation.

SInce there use oft times great contentions and quarrells 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 marryed to keep them company, that they have not gone their full time to be delivered, so that som­times they suspect that they have play'd the Whores, and that some other men have secretly made use of their bodies: I thought it not amisse to write something to this purpose, and the rather be­cause Lawyers that end controversies, referr the judgment of this matter to Physitians, and leave the resolution of it to them to de­cide. So Paul, The judgment of inspection is referred to Phy­sitians. Digest: Tit. 2. Of the state of Man. the Counsellour, 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 Hippocrates, and therefore we must believe that one born in lawfull matrimony, in the 7th month, is a lawfull Child. Gellius handleth this argument, but ra­ther after mens opinions, than according to the truth of the busi­nesse, or from natural reason, who supposeth that there is no cer­taine time set of bearing Children, and that from the Authority [Page 297]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 concernes the 7th, month, I know many marryed peo­ple in Holland that had Twins, who lived to extreame 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 untill nine months be past. So of late, there arose a great conflict amongst us,A History of a Child born. and it was cruell and bloody, and a most deadly and desperate fight, by reason of a Maid, whose chastity was violated, that had no ill Name or doubtfull report, but she had a weak head, and a fee­ble judgment; and these of all others are soonest overcome, and do not so valiantly and corragiously resist and stand against either threats of flattering inticements, other wise than some fierce clamo­rous maids use to do, who will bite and scratch, and compell 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, denyed the fact, which his enemies charged upon him, so bitterly, that he might be torturd, and racked till he should confesse it, but he confidently avouched,A deniall of a rape charged upon one. that he was ready to forswear it upon the Bible, (he himselfe being wont to be Pre­sident, in judgment, and to handle sacred matters, (that he never so much as entred 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 alleaged 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 bellyed 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 Judgment, that the Infant should be viewd and searched by the Physitians; a Midwife being called, & some honest women, one was a noble woman, who was the Mother of 19. Children, and who severall 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 Mothers belly 27 weeks, and if the Mother could have gon nine months, the child's parts and limbs would have been more firme and strong, and the structure of the bo­dy would be more compact and fast, and not so loose, For the brest [Page 298]bone, that [...]yeth 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 lye down plain, but crooked and sharp pointed, like the brest 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 joynts 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 joynts 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 joynts of the hands that are fastned to the brest by the Armes, by the benefit of the heat that is diffused from the heart, have more apparent signes on the fingers than any other parts.The judgement of Physitians concerning Child birth with no favour or disfavour unto any. Wherefore the Physitians observing many naturall causes, and depending on solid reasons, with favour or disfavour to nei­ther side, but as the matter would beare 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 tryall was commited by them, that amongst the Dutch are the King of Spains 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 dayes, to make the time compleat, But in this businesse the Moons circuit must be observed,The Moon makes the months for women with Child. that is perfect in four weeks, that is in lesse 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 menstruall blood, as it useth to be oft times on the fift or seventh day,Naturall con­ception is after the courses. if after that time a man lye with a woman, the conception proves to be most naturall, so that the Infant born after seven or nine months, is most healthfull, and free from diseases, to which Children use to be obnoxious. For Children use to be troubled with many diseases, by reason of the menstruall blood,The Epilepsie is Childrens 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 ende Pocken, and other red or wan Pushes that are contracted by the menstruall foulnesse, 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-sicknesse, the Dutch call it Vallende Siecte, which disease because it hath many differences, the superstitious Gentiles of old were wont to referr it, to certain Gods, before the light of the Gospel was revealed to men, whereas it proceeds from naturall causes, and chiefly from clammy and tenacious flegme. Moreover in the mouths of young Children, there breed almost so soon as they [Page 299]are born, some blisters about their throats and Palates, the Ara [...] ­ans call them Alcolam, the Greeks [...], the Dutch dan Sprowe, What is Alcola. and u [...]der rheir tongues [...], commonly call'd the Frog,What the Frog is. in low Dutch Spanare, which either by incision, or with ones naile, 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 swoln with a spongy watry humour, and of many other collections of humours, that come from vitious milk and menstruall blood, which also use to accompany men in yeares, and when they seem to be gon, they will come oft times again. Therfore both in tilling and sowing of ground,A simile from tilling of ground. as also in co­pulation with women, and manuring that ground, and pro [...]re­ation of Children, even by Moses law, the Moons motion was to be observed, by force whereof at set times womens courses run or are stopt. The Moons circuit is performed through the Zodiack in 27, dayes, and in one third part of a day, which dayes comprehending lesse than four weeks, make a Lunar month,In how many dayes the Moon pe [...]fects her course. especially if you take away that time, that this planet lyeth hid, and is not seen, for she is three dayes more or lesse in conjunction, that is as they say con­monly the time she is invisible,See Galen of decretory dayes. in which time she doth not exer­cise her force upon the earth, and is not fit to alter them. But when she begins to shew her selfe, and is new, and when she is full, that is, she is in opposition to the Sun, and shews round, she hath wonderfull force in conception and many other things: for she both augments Corn and fruits, and shell-fish, 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 stupidnesse, and the Palsey, and many more things she doth, not that she exceeds the other Planets, but she doth it by being so neere 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 Mothers Womb, by the Mothers 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 dayes or months or weeks, as great bellyed women commonly use to reckon, must be referred and counted by the age of the Moon. But she shews her forces more effectually upon the body, either when first she meets with the Sun, & begins to be enlightned by him, or when she is round and full, but when she is but a halfe Moon, she hath lesse 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 easie,When the birth will be easie. and so to raise their minds to hope very well if they chance to travel when the Moon is either new or full, [Page 300]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 dayes, 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 strugling 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 Moons forces, it is fit to remember this again, that I spake of a little before, that in raysing and changing of the temper of the Ayre, she hath no forces, unlesse 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,Prognosticks from the Moon. so that the fourth day constitutes the temper or distemper of the whole Moneth.

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 Ayre and Earth.

He comprehends the power of the Sun in as many Verses, which not onely changes all mortall 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 erre and are blind in the knowledge of naturall things, and especially in those things that appertain to the stru­cture of mans body, and many trifling narrations are used to be delivered concerning the fashioning of the Infant, and the scitua­tion of it, of the time of a womans going with child, and of the course of the Moon; and whether the seventh Moneth 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 mans use.

The Original of mans body. The efficacy of humane seed.Man consists of the Seed of both Sexes, and for the first seven dayes, the Mothers bloud running to it, he grows in shape like to an Egg. But there is a forming faculty and vertue 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 Moneths 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 onely contemplator of divine works. Physitians that have narrowly contemplated mans 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 Creme, or the concretion of Milk;Job 10. which Job de­scribes thus; Hast thou not poured me forth as milk and crudled 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 vertue, 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 masse, abounds with hot fiery bloud, 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 [Page 302]of a man, but onely a rudiment and beginning of mans 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 pensil, or with a cole or chalk draw a picture in the ground-work of it, the Dutch call that bewerpen, then they polish it and finish it; so that those things that before ap­peared rough, hid, undressed, dark, obscure, shadowed, do after­wards shew neat, pleasant, and clear. We may conceive the like in Image-makers and Silver-smiths,A simile from Image-makers. who hew their brasse 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 soft­ned in the bosome 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, unlesse 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 Moneths 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 fabrick is set, when those three principal parts shew 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 Moneth.

But lastly, which time reacheth to the 28. or 30. day, the out­ward parts are seen exquisitely elaborated and distinguished by their joynts; and then the child begins to grow and to pant; from which progresse of dayes, 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 Moneths,When the child stirs. but Women in four Moneths. At which time al­so his hair and nails come forth, and the child begins 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 [Page 303]loathing of their meat, and farther they desire to feed on some ab­surd meats, and such as are strange to nature, as Rubbish, Coles, Pots, shels; some have longed for raw fish, and mens Limbs. I knew some that longed for live Eels, and Congers, and rent 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 Moneth after conception proceed nauseating, loathing, sowre 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 hapned in three Moneths; they were both boyes, 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 thicknesse, all the Limbs of it were perfect, and no want in any part, so that you might plainly see the eyes with a black pupill, the Nostrills, Ears, Fingers, Na­vell, Privy Member, Thighs, Shanks, Calfs, Ankles, Feet, and Toes. When both these children panted, and appeared to be alive, they were brought to the font to be Baptized, when that was ended, they appeared no longer to be alive.The scituation of the child in the Womb. Moreover I shall shew by the way how the child lyeth scituate in the Womb. It is car­ried in the Mothers Womb, fastned 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 bloud; 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 bloud by the seminary ves­sels is derived to the Matrix. Hence it is that the bloud and spi­rits like auxiliaries and a supply of more forces, are alwaies car­ried downwards, that none of these may be wanting. Wherefore by these channells and rivers of Veins and Arteries, that, proceed­ing from the Mothers body, are carried to the Womb; and then are presently fastned 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 moistned with bloud, is it perfected in such a time in all its parts. But the Infant is equally ballanced in the middle of the Womb, as it were in the Center of it, lying all of an heap, and being some­thing long is turned round, so that the head a little inclines, and he layes his chin on his brest, his heels and ankles upon his buttocks, his hands on his cheeks and eyes, but his legs and Thighs are car­ryed upwards with his hams bending, and they touch the bottom of his belly, the former and that part of the body that is over­against us, as the Fore-head, Nose, Face, is turned toward the Mo­thers [Page 304]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 loosned; 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 scituate 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 alwaies proceed according to natures 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 lesse 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, roles downwards. For he can no longer lye 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 Ayre,Whence comes pain in Child­birth. that he breaks the Membranes and coverings, 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 onely from the narrow, and straight 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 inferiour to it. For the most part in the ninth Moneth the Matrix parts, and the os pubis being loosned, the Woman striving what she can, and desiting 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 lesse in this work than the woman, and strives to come forth to draw in the out­ward Ayre. Yet there are many that when 9 Months are compleat­ly ended,Tenth Months births. are not delivered till the tenth; such births Hippocrates calls births of the tenth month, namely the tenth Lunar Month be­ing begun, that is perfected in 28. dayes to a month, and not fully ended.Wisd. 7. So the Wiseman saith he was ten months formed 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 entred upon the se­venth, and are gon two or three weeks in it, are said to be born [Page 305]in the 7th, month. The same reason serves to reckon weeks and months by, which are terminated in a certain number of dayes; 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 bellyed 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 Christs incarnation or passi­on, so that the inscription is dated from the following yeare, as for the beginning of the first month,Why a child is vitall born at seven months. the precedent month being neglect­ed and defaced. It is not besides reason that a Child should be vitall at seven months, but there is a certaine cause for it. For the Child by an imbred force and order of Nature, doth then turn it selfe about, and changeth its place for larger room;A simile from a Captain in War. And as a Captain in Warr, 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 Souldiery allwaies keeps watch, and is ever ready for all events of warr, 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 Child-birth chance to happen, and the Infant come forth with joynt forces of the Mother assisting him, without doubt it will be vitall.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 lye 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 againe 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 unlookt for befalls them that are fast asleep, they quake and tremble, and if they goe about any thing, it is confusedly and with­out all order, that the businesse can have no good or succesfull end: as it useth to fall out in the eighth month: wherein the Infant being come to rest, begins 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 loose and not not firme, and that have but weak naturall heat,A simile from ripning of fruits. but being helped by the care and industry of Nurses, they will last long, and live many yeares. For it happens to them as it doth to apples and other fruits of Trees, that fall or are pulled off too soon, which fruiterers and haglers hide in straw and bury in chafe, that they may grow ripe in time, and fit to be eate. 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 dayes for ma­ny yeares; which can be obtain'd by no means, in a Child born the eighth month, for such a one seldome 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 [Page 306]being tyred by that strugling in the 7th, month, it begins to regain strength, and to be fostered untill the set time, it ought to re­main in the Mothers Womb.A Child in the eight month sel­dome 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 externall cause, and that is a­gainst natures order,Saturn an ene­my to Children. which is also exasperated by Saturn, a cruel and hurtfull Planet to Children, that by the coldnesse 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 firmnesse. For when the ninth month begins 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 month'd wombs, bring forth with difficulty and painful labour, & with all the force they have. From this pressure and hard travel,A morall 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 Gospell, since by the ex­ample of a woman in Labour, all their sorrow shall be turned to sudden joy, and solid consolation. Wherefore he shews that danger is at hand, anxiety, sadnesse, 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 shal melt, and their hands faint, terrours and torments and griefs shall possesse 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 extreame calamities; I heare, saith he, the noyse as of a Woman in tra­vel, the streights and pangs of one that beares 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 Travell 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 streights, that he endured pain and sorrow,Hier. 48. as a Woman in Travell. Also he cast such fear on the hearts of the Souldiers of Moab, (though this kind of men be fierce and fearlesse) as falls on the mind of a wo­man in labour, that melts and dissolves, unlesse she be solaced by those that stand by her,Chap. 2 [...]. and the Matrons neere 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 [Page 307]those, who being afflicted and chastised repent, and flie 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 intreats 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 judgments, 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 explain'd in that place. Hereby he testifies that he leanes 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 one­ly at noon day, but also at midnight full of tempests and stormes, and early in the morning; and he presently after sets down, what it is that makes forgetfull men so hot in their minds, and extorts from them such firme confidence. O Lord, saith he,Affliction maket men Godly. the majesty and greatnesse of thy Name came into my mind in trouble and affliction, when there was no hopes left, and I remembred 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 cryes 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 watchfull,2 Thes. 4. and by the example of a woman in travell, to be ready and prepared for the coming of God: For he comes as a Thiefe 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 minde return to serve God, and to bring forth fruits worthy of amendment of life.

CHAP. XXIV.
At what age Maids desire to he marryed, and are fit to conceive: Againe, when women in yeares grow barren and their courses ceasing, they cease to be longer fruitfull. In which narration, the condition of man is axamined also.

THat parents may well take care for their Daughters 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 woing them on every side to undoe 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 kemb, and adorn themselves, and they do not onely continually all most behold their eyes and cheeks in a Looking-glasse, but they desire to be viewed by young men, and to be made much of by Suitors,Mayds 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 allured 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 Country-men have this proverb;Mayds are frail. A proverb of Mayds. Riype Dochters zorgheliycke ende broosche waere. Though for what belongs to Chastity in the Low-Countrys, the condition of Mayds is more commendable, than the condition of Widdows.A proverb a­gaint Widdows. For such a Taunting speech is used against Widdows. Mayds are stedfast and calm in their loves, but Widdows are trouclesome, slippery, inconstant, unquiet, and never of one setled 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 fruitfull. than Mayds are, who never tasted those delights, and are alltogether ignorant of the marriage bed. But Mayds in the 14th. year of their age, or somewhat later, shew some signes of ma­turity, their courses then running, so that they are fit to conceive, which force continues with them till 44, yeares of their age; and some that are lusty and lively will be fruitfull till 55, as I have ob­served amongst our Country women;When a womans 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 allwaies that excrementitious humour flow [Page 309]from a naturall cause. Wherefore their opinion must be examin­ed, who say that as there is no certain time of womens termes 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 yeares old, yet that proceeds not from a naturall 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 yeare 45, or at the most 50 have their termes stopt, 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 greedinesse of mony 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 Mayd 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 shew­ed, by the way. For since young men as Hippocrates saith are full of imbred heat, about the age of 16. or somewhat more, they have much vitall 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 untill 45 yeares, or till 50, and ends at 65. For then, for the most part, the manhood begins to flag, and the seed becomes unfruitfull, the naturall 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 dayes continently and moderately, who are fruitfull untill 70 yeares, and subsist very manly in performing nuptiall 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 yeares old.The Brabanders live very [...]old. Also amongst the Tungri and Cam­pania in Brabant, where the Ayre is wonderfull calme, and the Na­tion is very temperate and frugall, it is no new thing, but allmost common, that men of 80 yeares marry young Mayds, and have Children by them, wherefore Age doth nothing hinder a man forgetting of Children, unlesse he be wholy exhausted by incon­tinence in his youngest dayes, and his genitall parts be withered [Page 310]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 warlick 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 excells. For since a woman is more moyst than a man,A man is hotter than a woman. as her courses declare, and the soft­nesse 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 fruitfull 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 chiefly take diseases from others; And how it comes about that chil­dren grow well, when Physick 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 bloud and kindred, the sooner he catcheth this mischief from others, by reason of Sympathy, that is, consanguinity and agree­ment in humours and spirits.Kindred soonest 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, least the pestilent Ayre should infect them, that will sooner lay hold of acquaintance and kindred, than strangers, and such as are not allyed,Nurses infect children. though none be free from danger. The same rea­son serves for Nurses, and children sucking at their brests; 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 bloud (and milk useth to be made exactly from bloud) the child draws forth the worst and impure aliment, whence it falls out that the whole force of the disease rests upon [Page 311]the child, because the bloud 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 Nurses 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 bloud is hotter, and more corrupt.

But in curing diseases in children, (because that age cannot away with Physick) I use this stratagem, that I give the Poysick to the Nurses, to drink, for the force of the Physick soon runs through the bloud that the milk is made of, comes into the Brests, 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 brest, 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 lye 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 allwaies in my mind that saying of Hippocrates, we must yeeld much to age, to the climate,l. 1. Aph. 17. to cu­stome. And as Marriners as the weather serves and the wind, sometimes fold in their sheets, sometimes hoise up their sails, and make all they can, and turn the Rudder now this way, now that way: as Shoomakers fit our feet with Shooes,Some simili­tudes from com­mon things. Taylors 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 Schollers according to their age and wit, and first teach them their letters, then solid learning. As we read Saint Paul was very carefull 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 skillfull and experienced Physitian, 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 mouthes of some young smatterers in learning, who will let no Physick be given to Children, old men, child-bearing women, and to such as are weak by travel in child-birth, of which there are none but must be strengthened with the greatest care, and a very convenient diet, and, by a wholesome use of Physick, that can do no hurt, be brought to their former health. So I doubt not within three dayes after [Page 312]they are delivered, to open a vein to women in child-bed, if they have the Quinsey or a Pleuresy, and by giving them a pectoral potion, to ripen the flegme.

Also about Women with child, if at any time they are infected with an acute disease, great consideration must be had, least 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 Hippocrates bids us, from the fourth Moneth, untill the seventh Moneth, 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, least 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 Physick where nature suffers any losse. Wherefore let the Physitian 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 alwaies hun­gry, and hunting after its prey, Ghier, from the nature where­of, they call covetous people, and such as are never satisfied; Ghierich, that is Vulture-like. 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 mans stomach, and will strengthen a weak digestion, to desire and concoct the meat, and it will stop fluxes of the belly and vomiting, but applyed 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 [Page 313]by the Skinners Art handsomely, and fitted, if it be laid to a feeble stomach, or belly, it will stop the flux of it, and help the slipperinesse of the Intestines, especially if it be so applyed, that the feathers may be downwards: as we use in Garments that are held up, to stroke the skins with the hayre, 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 oblique, that have the retentive faculty, the transverse that thrust all things out, shall do their offices.

But that skin applyed 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 annointed, stroking the hand downwards toward the Navel; but when there is a flux of the belly, to stroke 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 choak­ed, 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 carefull that all things may be carryed 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 flegmatique humours. Wherefore it clears the dark sight, that proceeds from grosse humours that arise from the stomach to the head. I prescribe this to some people in their meats and sawces, especially to such that have moyst watry stomachs.

To others who by drinking too much Ale or Beer, have a pain or heavinesse in their stomach, and break wind upwards often, I [Page 314]bid them eat some pieces of it with a little salt, for it can scarse 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 watry humour from all parts, as from the Head, Throat, Stomach, it keeps the Tongue moyst, and allwaies wet, and thence it is that no thirst or drinesse is found in the mouth. Wherefore the Dutch to their great commodity do strengthen their stomachs by using this root.