of faith and perfection in godlinesse commandeth vvomen to keepe silence in the presence of their husbands and assemblies of men and the reason is because the impotency that is the affectioÌ„s of their minds are altogether departed froÌ„ teÌ„perancy moderation and therefore wil neither permit theÌ„ to vsurp the place of a teacher to reason or dispute in any assembly to be present at the election of magistrates or to speake their minds in anie company if their husbands be present Moreouer such and so great is the imperfection frailty and weakenesse of a womans nature that Plato not without great reproch to the pride of some of that sexe doth almost deny them to haue any minde or to be any way worthy the names of women And yet least those that are vertuous in deed should be vnworthely scorned for the faultes of the vicious 1 Cor. 11 Paule in another place prouiding for the safty of houshold affaires doth with a fatherlie care incite vs to honour and highly esteeme of those that are vertuous because such are almost of the same nature and worthinesse that men are of themselues and almost partakers of the same benefits that man doth inioy onely to put hir in minde of hir obedience she was taken out of man by God who was the maker of them both Genes 2 that as man is the glorie and image of God as the Apostle witnesseth so the woman should be the glory of the man For man was not made of the woman but the woman of the man and man was not made for the womans sake but the woman for the mans sake Ephes 5 and yet neither the man without the woman nor the woman without the man in the Lorde who so ruleth the order of all thinges that he wil haue the woman to be obedient to the man though proude gossippes presume to resist his power Colos 3 For as the woman was of the man so the man is by the vvoman in the acte of begettinge and brynging foorth children So that both vvaies is shewed an assisting societie a mutuall helpe loue consent and agreement between them 1 Peter Cap. 3 Where Peter thought it meete that as Women ought to bee obedient to their husbands so on the other side husbands should be liberall and easilie intreated towardes their wiues as knowing them to be the weaker vessell not onelie pardoning simple faults and forgiuing light offences but also winking at and saying nothing to some open and manifest errors For it is not meete that a manne should be more cruell then is needful vnto so vveake a creature nor bee ouer imperious or too bitter to so sencelesse a sexe especiallie if they continue in their duties in any good sort and permit not themselues to transgresse the bounds of chastitie by playing the harlots Which reproch and discredit albeit it more anger a man when he knowes it then it can any way hurt him though he see or perceiue it yet shal the vvoman neuer cleare her selfe of infamie and dishonor nor heal her wound again so long as she liues And yet if such a chance happen that their furde gownes should lack a little poking as it is reported they somtimes say they doe yet christian charitie and their husbandes loue should not be too rigorous and inexorable towardes them because reconciliation and remission is in the power of God who is wont to be appeased with praier and repentance though he bee prouoked to anger by wickednesse vngodlinesse and idolatrie pardoning the faults of the forepassed life so soone as a repentant minde doth despise and detest his wickednes and constantlie intendeth to liue better hereafter Another cause of vnquietnesse and troubles in this sex commeth with wearinesse of childbearing The cause of womens stubbornes and tediousnes of giuing suck and nursing of children But the greatest cause as is said ariseth from stopping the course of their monthlie disease the which if it issue at the certain and appointed time the rage of their anger and brauling is quicklie appeased by turning from their harts and braines the smoke and fumes of that pernicious humor and by auoiding the vapor mist of that troublesome excrement which for that it fumeth vp to their heads is most painefull for them to auoide When a woman is pleased But now on the contrarie parte hovve quiet and merrie a man shal finde his wife if he indeuour to satisfie that which Salomon in the 30 of his prouerbs saith hath neuer enough and with many and often imbracings desire to fill the vnsatiable gulfe of hir womb with endlesse copulations it is better known to them that finde it by practise in mariage then can be declared by wordes taken from art And althogh I may be thought to expound this paradoxe of the Wiseman somwhat more at large then it is commonlie vsed to be taken and vnderstood that is to giue it an interpretation vnlooked for and much differing from the common fence yet do I see I maye find out and giue vnto it another exposition so that it may also be taken to carie this meaning The wickednesse of a man is better then one that is now an honest woman but a little after is the cause of an ill name by dealing with vvhom thou gettest thee a reproch that it is better to bargaine and haue businesse to doe vvith a vvicked man then any way to deale with a woman vvho by nature is altogither deceitfull For albeit she seeme at the first sight and shew to be an honest Woman and of a good name and that in her outvvarde gesture she carrieth no shevv of crast or deceit yet afterward thou shalt finde her vnconstant crafty captious slipperie deceitful fraudulent and euerie vvaie bent to deceiue and beguile thee so that if one manne defraude or deceiue an other in his busines this fraud and deceit is iustice in men in comparison of the wickednesse and deceit in women To this purpose wee meet with manie such sayinges in the scriptures beeing argumentes taken from the lesse to the greater For after the same maner dooeth God by Ezechiell Ezâ—â— 16 amplifie the wickednes of the Ievves to the full pronouncing Sodome and Samaria to be iustified by her Whereby he sheweth the Iewes were more wicked and went beyond the gentiles for dishonestie naughtinesse and vvicked deeds so that the Sodomites and Samaritanes may seeme guiltlesse in comparison of them So in vvicked opinions and in setting abroche any pernicious sect or schisme one is more hurtful and dangerous then another insomuch that many heretikes may be thought to be true Christians and to professe true and vvholsome doctrine if thou compare them with others that publishe opinions which bee more absurd impious blasphemous and execrable as we commonlie saie Desee is een goddelick ende heilich man by den anderen That is A godlie and holie man in comparison of the other that is albeit both be wicked and vngodlie yet if thou measure al things by the rule of equitie and square them out with the squire of Iustice one may bee iudged innocent and vvorthie to be acquited if he be wel compared with the wicked deedes of an other After the same sort is one manne more superstitious then another and more estranged from true godlinesse and religion then another Sicplerumque agit at stultos inscitia veri Hor. lib. 1. sâ—â— et Palantes error certo de tramite pellit Ille sinistrorsum hic dextrorsum abit vnus vtrique Error sed variis illudit partibus omnes So for the most part ignorance doth vex fooles all their daies And error driues al wandring mates out of their ready waies That some on left hand some on right do alwaies go astraie And al is but one onelie vice deceiuing manie a waie So that though error wickednesse shame and dishonesty be both in man and woman yet that of the vvoman is moste detestable and accursed And thus you see howe the wickednesse of a man is better then the good deedes of a vvoman or as the Dutchmanne saith De dencht van een vrowe is ergher dan een manâ— bosheyt that is the vertue of a vvoman is a great deale worse then a mans wickednesse By which prouerbe they aggrauate the maâ—iciâ—â—â— naughtinesse of that sex that if one vice be compared with another and then fall to examining and balancing of deceiptes craftes guiles and subtleties thou shalt finde that they weigh heauier are of greater force which come from a woman then those which are wrought and attempted by man FINIS
THE HAVEN OF PLEASVRE Containing a freemans felicitie and a true direction how to liue well Profitable and delâ—ghtfull to all hurtfull and displeasing to none except it bee to such pecuish dames as do either foolishlie reiect or carelesly neglect the dutie of chast Matroâ—es Gathered out of the best approued Authors Printed by P. S. for Paule Linley and Iohn Flaskes and are to be solde at 〈◊〉 shop in Paâ—â—es chuâ—chyard at the sign of the blâ—â—k Beâ—â—â— 1597. To the right vvorshipfull the Gouernor Deputies Assistants and generalitie of Marchants aduenturers I. T. wisheth prosperous successe in all their affaires RIght Worshipful for somuch as naturally wee desire that which is good that there is nothing that hath so much power to preserue the life and sociâ—tie of man as that which is honest profitable pleasant and because it is certain that amongst all other matters the holie and sacred scripture onely excepted there is nothing to bee compared to that which bringeth a general good to all and containeth in it those meanes to attaine vnto perfect happinesse which all the auncient philosophers were farre wide of and that waie to liue blessedlie vvhich euery Christian ought to walâ—e in I thought good hauing with much paine and trauaile opened this gappe made plaine the passage to vouchsafe your worships the first entrance and by your permission to make it a common beaten waie for all men to haue recourse vnto With all sinceritie and dutifulnesse dedicating this my labour vnto your Wor. and wishing that as many of you are known to be patterns of good and godlie life so the rest may take example by you to frame themselues to a well disposed course and if besides example they want instructions this Treatise may serue to leade them vnto vertue For you that doe alreadie knowe that this worldlie pleasure is onely good in this respect to serue as a spurre to prick you forward to the search of true felicitie whereunto euery one is inclined it may helpe to confirme your minds and settle them that they be not shaken by anie stormes or assaults that vice can make To the weake it may be as a staie and to the strong a comfort And albeit I confesse it might by diuers haue beene handled with more elegancie and finenesse of phrase yet thus much I will auerre that I haue done it faithfullie and trulie according to the meaning of the Author though in plain termes And for my selfe as the principall ende of my labour next vnto your Wor. contentment and commoditie was the common profite of my countrey menne So do I nought expect from them but thanks and from your Wor. that this my labour may be as fauourablie accepted of you as it is freelie offered and so do wish you here in this world a prosperous successe in al your enterprises and in the world to come the fulnesse of all ioy and blessednesse Your worships in all dutifulnes I. T. To al brawling wiues and male pert mistresses I. T. wisheth a reformation of vndecent qualities GRacious Gentlewomen I meane such as are some of you who bee gracious in name but in deed and effect as bitter as Wormewood if the laste chapt of this treatise doe no better purge you froÌ„ pride and presumptuous scoulding then Elleborus dooth ease you of melancholy and sullen powts I feare mee it will bee as seldome haunted of you for the one as Antycira is frequented by you for the other For as they of olde time thought melancholy was best purged by sailing to that I le to receiue that hearbe so I confidentlie coniecture the plumes of your pride will be neuer abated till Iunoes bird behold hir owne feet and you with the whole world take view of your selues All the time that I liued in seruitude amongst you I exercised and imployed my selfe like a good and skilfull Anatomiste in seeking the course of your veines and the passage of your pulses and I alwaies found the swelling of the one and the passionate panting of the other to bee sucked by the miseraical vaines of pride from your vnsatiable â—ntrailes of want onnesse and disperst all ouer your bodies by haughty conceits from the liuer of your needlesse yet ouerweening presumptions and all these to be nourished with the ignorance of your selues the which as Lactantius saieth to another purpose is the only cause of all the euils in you Heâ—â—e some like scoulding Xantippa shrewshake their Socrates others like prâ—ude Cleopatra consume their kind Anthony and either horne their Vulcan like short heeled Venus or vsurpe the breech giue their husbands the apron For seeing you are neither by education learned for some womeÌ„ of this sort haue almost as good iudgment as meÌ„ nor permitted to trauaile abroad for experience but rather as M. Smith saith to be housewiues and not streetwiues 〈◊〉 muse how you dare either assume to your selues more knowledge then your husbands to discerne vnlesse they be each of theÌ„ another Silenus or more expertence then they to iudge of things vnlesse they be all of them Sardanapali But here methinkes I heare a malepert mistris say Shall not we haue our wils in all things as well as our husbands for sooth gracious Parrat no but it is thy part to bee silent or if thou doe speake modestly to be subiect conformable to the will of thy husband to be louing and faithful seruiceable and carefull thrifty paineful to preserue thinges at home whilest thy husband and men seruants be getting thy liuing abroad to be vigilant and diligent to traine vp thy maide seruants in vertue and pietie that by thy good example and instructioÌ„ they may learne how to obey and not command reuerence not rule their husbands when they haue them giuing thy husband leaue to order his businesse abroade and rule his men seruants at home And what soeuer thing he conferreth with thee about as his helper not as his head to subiect thy opinion to his iudgement saying in all thinges that are honest Thy wil husband and not mine be fulfilled This is mine opinion but doe as seemeth beste in thine owne eies Now because this submissioÌ„ can by no means be wrought in thee without the knoledge of thy selfe and thine owne imperfections I haue attempted in that Chapter to late open thy nature to the view of thine owne eies that I might in some sort prepare thee thereunto presuming notwithstanding that though the vertuous will shadow their imperfections with qualities of good education yet thou the more I put thee in minde of thy dutie the more vnrulie wilt waxe the more I contradict thee the more fiercer wilt thou rage the more I touch thy gauld backe the more dangerously wilt thou winche vntill thy precise pride be turnde to thy best ornament humilitie thy ouerweening presumption metamorphosed to a confession of thy weaknesse And then when I see thee conuerted thy minde inlightned thy proud brawling hart quieted and
hath also had the name With sound of lute and pleasing words to moue stir the stones And lead theÌ„ where so ere he wold such force had wisdom once To seuer each mans goods apart the sacred from prophane To prohibite adultery and wedlocks rites explane To build vp townes make good lawes which were ingrau'd in wood And thus they honord Poets once and verses that were good Of the vse and profit of Histories Chap. 15. SEeing that a historie that is a faithfull narration of thinges done hath no lesse profite then delight for besides the pleasure we take in reading it doth it not bring vnto vs also most plentifull fruites of wisedome Therefore it is verie meet and requisite that euerie man do exercise him selfe therein For that the fruite of a historie is verie great Titus Liuius incidently declareth in these words It is a historie that in the knovvledge of things is most profitable and fruitfull there mayst thou see and behold documents of al examples laid vppe as it were in some excellent monument thence mayst thou gather that which thou thy selfe and thy familie may imitate and there mayest thou finde waies how to auoide bad enterprises and dangerous euents And when one demanded Zenâ— by what meanes a man may bee happie if saith he thou behold attentiuelie the age that went before thee that is If thou diligentlie marke the Noble acts of thy Elders and their excellent vertues For a historie as Ciâ—ero saith is the light of truth the keeper of time the life and strength of memory the mistris of our life the messeÌ„ger of antiquity in which al things are written finely and plentifully and as it ought to be faithfullie according as it vvas atchieued and doone And as for the holie Bible doeth it not lay open vnto vs a large field of Histories and shevve vnto vs plentifullie thinges done of olde From vvhence vvee may gather profitable instructions and fitte patternes of a good life of which manie of them do laie open to our eies and vnderstanding the vvonderfull iudgements of God and doe vvarne euerie one of vs hovv detestable a thing before God is Idolatrie the contempt of gods word the irreuerent regarde of him and the truste in any other but him alone Of Comedies Chap. 16. A Comedie is a neere kinsman to a hystorie and a glasse of mans life in vvhich one may see and behold his maners affections the expresse image of all his life vnder the person of another man and may marke and obserue thereby his ovvne vices and vertues yea and that as Tullie sayth after a pleasant elegant ciuill wittie and mery fashion vvhich kind of exercises almoste all Nations vse in their ovvne tongue and that sometimes vvith such a large scope and libertie of speech that as Horace saith libertie among players became a vice because they vvere thereby more prompt to follovv vice For they did not in this their libertie onelie defame the common and base sort of people but also disquieted rulers and great menne euen in the open Theaters of their Cities and sharpelie taunted them in vnseemlie rimes Yet if they had done this thinge without anie reproch or staine of the good name of them that were good and had not so inueyed against them with their seditious verses but had sharpened their tongues against them onely that had deserued it then might it seeme tolerable because the touching of suche sores might perhaps haue brought the sicke to repentance and haue put them in mind to haue regarded their duties The Dutchman cals this licence Batementen that is in English Priuate plaies and the rime or meter their Enterludes end in Rym oft Dychte that is rime or meter Now these delights and pleasures of vvit ought to be learned betimes while we are young and not after vve are stricken in yeares because these studies agree best vvith flourishing youth albeit the auncient may sometimes delight themselues therevvith hauing had a good smacke of it before in their youth For those thinges that are wholsome and profitable to vertue and honestie let not him that is growne to a good age no nor hee that is olde and farre stricken in yeares be ashamed to learne for to learn good things there is no time too late and to forsake vice neuer out of season Of eloquence and the art of speaking which is needeful and profitable for all men what Language soeuer hee speake Chap. 17. RHetoricke or the Art of Oratorie whose office is to speake aptlie distinctly finelie and with choise words and graue sentences to intice and inflame the minds of his auditorie is most needfull and profitable for such as execute the office of preaching rule in a Commonvvealth beare the office of Magistracie for such as are appointed to bee Maiors or sherifes in Cities and which must liue among discordes strifes in a campe sedition and vprores in a Citie and Commonwealth vvhose parts it is and whose authoritie requireth to appease the furious minds of a â—ude multitude and to rule them with good counsell words of authoritie For subiects are not alvvaies brought to obedience by threatninges feare violence crueltie svvord and punishment no they must not go so farre vnlesse the matter cannot be appeased without those bloudie remedies but they must be reclaimed from wicked enterprises to their duties by faire words holsome exhortations and countenances ful of grauitie and constancie The selfe-same wisedome and discretion ought maisters of families to vse tovvardes their seruantes and teachers of children tovvardes their schollers To what Artes the studies of humanitie do open vs the waie Chap. 18. THe studies of humanitie and liberal sciences doe not onelie polishe the toung with intising wordes and sweet sentences but also auaileth to get the proâ—itable and necessariâ— Artes of this life to wit Physicke Surgeriâ— and the Ciuill Lavve and in which the minde of man taketh great ioy and pleasure Phylosophie not onelie humaine but also Diuine vvhereby through Christe to come to the knowledge loue and Faith in God For all Artes in vvhich manne diligentlie exerciseth himselfe must be referred hither and onelie ayme at this white The professors of vvorldelie wisedome couâ—de neuer attaine to this vvho wandering from the veritie did thrust into mennes minds falshood for truth vaine conceits for sounde opinions forgerie for synceritie doubtes for certaintie and harmes for helpes and all because they wanted the spirite of God Now seeing that among all other artes there are onlie three which bring not onelie honour and profit to the professours albeit profite shoulde not bee so much regarded but also is of great vse to maintaine the liues of the common sort of people thou muste betimes deliberate vvhich of them thou haste a desire to follovve and to vvhich by Nature thou art moste apte and sitte Theologie that is the knovvledge of Diuinitie giuen by the inspiration of the holie Ghoste frameth the minde to godlinesse and instructeth thee
an appetite and expell the desire to cast and strengtheneth the stomach to retaine his meate especiallie in summer when cholericke humors doe vnloose the bellie The iuice also of these beeing hardened with sugar which Auicenna calleth Rob is a present helpe for it bindeth the bellie though it bee wonderfullie loose and strengtheneth weake appetites and so doe Punicke apples which we commonlie call Pomegranats being full within of red coloured kernels which are some sweet and som sovver That students and such as haue gouernment in a Common wealth must purge the passages whereby the exerements are auoided Chap. 28. GOd the maker of all mankinde hath not in vaine made so manie passages and waies to purge the humors and auoid the excremeÌ„ts of our bodies least the aboundance of them should be a destruction to man or might perhaps bee stifled with the vapors that flowe from them so that the head is purged by the nose and eares the palate or roofe of the mouth by hemming hauking neesing the breast and lunges through the windpipe purgeth spittle by coughing the stomache or ventricle purge her filth by belching and vomit the invvardes purge themselues by and through the guts by breaking wind and casting the ordure backwarde the reines bladder doe conuey their vrine thorough the watrie conduits and passages and the superhciall part of the bodie doth send out his svveatie mists vapors through little holes dispersed in the skinne which we cal pores Wherefore seeing the bodie cannot bee in health vnlesse all his partes be in good order and perform their duties without offence vvee must haue a speciall regarde that no faulte or intemperance doe arise that may putrifie or defile the actions of these Organes or anie waie hurt them For the minde it selfe vseth their ministerie to bring her waightie matters to passe If anie disease greeue vs if the head bee troubled vvith ache if with the Rheume if vvith the stone or strangurion if blindenesse or blearing corrupt the eies if hands or feete bee troubled with the Govvt or as Horace saith Simala quem scabies aut morbus regius vrget If filthie scabs or kinges disease doe any waie molest Mannes minde is thereby lesse able to execute her office and performe her dutie so soone as othervvise Wherefore methinkes they doe excellent well vvho taking great care to keepe their bodies in health doe purge and cleanse them and all their partes from all excrements for by that meanes doth the mind more cleerâ—lie shine and is made more fitte for anie notable action But the greatest number of men neglecting all good order and nothing regarding their owne health doe gape after riches and applie all their studies in getting and obtaining it when as indeed â—elth is better than Golde and nothing more to bee wished than tranquilitie and peace of minde which Horace confirmes saying Si ventri bene Lib. 1 epâ— 12 si lateri est pedibusque tuis nil Diuitiae poterunt regales addere maius Non domus aut fundus non aeris aceruus auri A Egroto domini deduxit corpore febres Non animo curas c. If it be well with bellie legges and sides The riches of a king can giue no more For neither house nor land nor heaps of gold Can take awaie their ague sicke lords sore Or case his griefe c. The owner c. And to the ende he might reclaime all men to a sparing and moderate vse of all things he addeth to make vppe the former verse begun Valeat possessor oportet Si comportatis rebus bene cogitat vti Lib. â— apist 2. The owner must be well If he wil vse his gotten goods aright The vvise Salomon agreeth with him in these wordes It is better to be a poore manne in sounde and perfect health Ecâ—les 30 then a rich man with a diseased bodie Health and soundnesse is better than any golde and a stronge bodie then infinite riches There are no better riches theÌ„ 〈◊〉 health of the bodie Sap. 4 nor any delight greater then the ioy of the minde and gladnesse of hart Wherfore we muste not measure our felicitie by our aboundance of wealth and prosperous successe in our affaires but by the perfect health of our mindes and bodies For it onelie liueth and is in health who without offence inioyeth these two commodities Precepts no lesse profitable to the soule then to the bodie Chap. 29. THere are three thinges verie requisite for health which it is meet all men shoulde regarde To seed without sacietie Not to refuse labour And to keepe the seed of Nature To which I will oppose as many vnprofitable which as they are causes of diuers diseases so doe they hasten on vntimelie old age and manie times kill menne with sodaine death to wit To be ouer stuffed with meate and drinke To be dull with ouermuch sloth And to be weakened with too much venerie and carnall copulation For as frugalitie contending with Gluttonie bringeth the bodie to perfect health and as exercise shaking off idlenesse and sloth maketh a man actiue and nimble so if it be lawfull to learne instruction from horses Nullamagis animi vires industrâ—a firmat Virg. lib. 3 Geor. Quam venerem caâ—ci stimulos auertere amores Nothing so much confirmes the strength courage of a horse As him â—â—om sight and smel of mares to chace awaie by force Because vntemperate and lasciuious you the doth yeeld ouer to crooked old age a weak and feeble body But as youth ought carefully to watch ouer their wanton desires so age ought to haue a far greater regarde to brydle and mortifie their lecherous lusts and to hinder and withstand the very entrance to luxury For as lust is filthy in youth so is it as Cicero saith most odious in olde age And as he that goeth to war had need to bee indued with force and actiuity to tolerate and indure out the labor thereof so in loue and in performing the act of Venus streÌ„gth is required to vndertake night labors and to sustaine the greeuances that gaule a married man to indure the nicenesse malepertnes presumption and flattery of a proude imperious and deceiptfull wife Wherefore neither war nor loue is seemely for olde men because they both carrie vvith them so many dangerous griefs and discommodities as old age is very vnable and vnfit to indure which Ouid elegantly expresseth in these words Militat omnis amans habet sua castra Cupido Attice â—ab 1. Aâ—â—â—r Eleg. 9. crede mihi militat omnis amans Qui bello est habilis Veneri quoque conuenit atas Turpe senex miles turpe senilis amor Militiae species amor est discedite segnes Non sunt haec timidis signa tuenda viris Nox hiems long aeque viae saeuâ—que labores Mollibus in castris dolor omnis adest Each louer goes to war and Cupid hath hiâ—tent Each louer Atticke credit me is to
towards another Iohn 15 Coloâ— 3 Epheâ— 4 which is the only band of charity and fulfilling of the lawe For there is no need of the spurs of the lawe where good will is practised and where one freelie and ardently loueth his neighbour But because lamentable tragicall and grieuous hurliburlies haue risen through the incontinencie of the tongue especiallie when one disgorgeth the poison of his anger towardes another Cap. 4 Paule doth wholsomelie instruct the Colossians and in them teacheth vs what measure wee shoulde keepe in our wordes saying Let your speech bee gratious and seasoned with falte that you may knowe howe to aunswere euerie one that is let not your talke bee ouer merrie and pleasaunt least it turne to wantonnesse nor yet too seuere crabbed and bitter leaste it offende and driue awaie or alienate the hearers but lette your communication bee louelie seasoning it with the salte of wisedome Tim. 3. 〈◊〉 1 Hence also commeth it that hee requireth meekenesse and gentlenesse in the Bishoppes and ministers of the Church not suffering their flocke to be chidden and intreated roughlie and vncourteouslie For seeing that Paule in all the course of our life asvvel in wordes as in deedes doth measure and trie exactlie all thinges by the rule of comelinesse and honesty seeing the intemperance of the toung beside backbiting and euill speaking deceit and reproches doth also with filthy and naughtie words infect syncere and pure mindes he also studieth to take avvaie these vices from the mindes of men Cap. 4 For thus doth hee frame the toung of the Ephesians and composeth their mindes Let no vncleane word or filthie speech saith hee come out of your mouth but that which is good to edification so oft as need requireth that it may giue grace vnto the hearers that is that it maye instructe the hearers and profite them Nowe because all vices are linked togither and one so buddeth out of another that all euill resteth in the minde of man hee saith Let all bitternes enuie anger hatred chiding and euill speaking bee taken awaie from you and all iniquitie being courteous and mercifull one towardes another Cap. 1 forgiuing one another as God through Christ forgaue you The same hee also teacheth at large to the Romanes exhorting that their loue bee not in vaine 2 Cor. 8 Heb. 12 Deut. 3â— but that they pursue that which is euill with hatred that they bee readie to loue one another with brotherlie loue that we go one before another with honor that is in helping and per fourming our duties let vs one ouercome another that they applie themselues according to the time that they stay themselues with hope that they speake well of such as persecute them not wishing euill vnto them not cursing them that they be like minded one tovvardes another that they haue no proud conceit of themselues that they recompence not euill with euill that they giue place to anger and reuenge not themselues that ouercomming their enemies with the duties of godlines they constraine them to amitie againe Pro. 25 for this is to burne ones enemie and to heape coles of fire vpon his head And therfore among other thinges he there noteth at large he thinketh it meete that all men exercise the duties of godlines tovvardes their neighbors Lib. 1. offiâ— applying it to euery one For as Cicero witnesseth Astability curtesie in speech doth reconcile man to man and obedience and desire to deserue well of euerie one getteth a continuall lasting friend ship which seeing it maintaineth mutual loue among the heathen it ought to be much more ardent amongste those that are bound vnto it by the law of Christ Deceit and dissimulation in our wordes and whole course of life is to be detested Chap. 38 LEarne alwaies to speake the trueth for it is a note of slauerie and not seemelie for a free man to lie and to speake doubtfullie intricatelie confusedly stuttinglie like a counterfait Wherefore Paule the apostle saith grauelie seuerely Phil. 4 whatsoeuer things are true whatsoeuer things are comelie and honest whatsoeuer thinges are iuste and agreeable with the truth whatsoeuer thinges are pure and syncere whatsoeuer things are apt to nourish loue vvhatsoeuer thinges are of a good name that is that bringe good report and estimation if there bee any praise that is if there bee anie thinge agreeable with vertue and vvorthie to bee praised these thinges thinke that is let these thinges bee pleasant vnto you imprint these thinges deepely in your mind let these things be alvvaies before your eies let these be deeplie set in your harts and these things seek with tooth and naile to get and exercise them in your liues and conuersations and the God of peace shal be with you Rom. 8 For as the same apostle saith to such as loue God al things shal be giuen to them for good that is they shall haue good successe Auoid selfe-loue and the perswasion of perfect learning Chap. 39. SEeing an ouer ripe conceited opinion of learning is a great hindrance to study because it forefloweth and slacketh hir proceedings we ought diligentlie to beware least either in studie or any other kind of art whatsoeuer wee go about to attaine vnto that wee haue not this conceit in our selues to think we haue gotten that which indeed we come very short of or which is vnknowne to or at leastwise not thorowlie known of vs. For there are many selfe-louers that do applaud and flatter themselues with a vain conceit of learning supposing there is nothing wanting to perfect their knowledge and godlines thinking themselues to haue got the end of their iourney when they haue scarce attained the midwaie Wherby it comes to passe that many ripe wits taking on them matters of great importance neuer come to the perfection of them â—ib 1. cap. 2. Which when Fabius perceiued hee required of al professors either to be learned or else not acknowledge themselues so For there are none worse then those personnes vvho hauing a little passed their A B C. conceiue of themselues a foolishe perswasion of learning for they will neither submit themselues nor giue place to such as can skilfullie teach them but with a certain lostines wherwith they are puffed vppe will proudlie presume to teache others their ignorance And in our age there are a great manie which impudentlie leape into the pulpit vnexercised in that practise vnfurnished with force of speech indued with no kinde of knowledge nor scarse any insight into holie vvrit Wherby it comes to passe that their greedie auditors are neither refreshed vvith the foode of vvholsome doctrine reape no comforte from the worde of GOD nor any nourishment vnto their soules but onely learne meere trifles old wiues superstitions I bring them also into the same ranke who neither indued vvith reason or experience doe take vpon them the office of a Physician and exercise the art of
â—ind of dice differing froÌ„ that which the Dutchman calles Terlinghe which is sixe square and the other but foure The abuse of this of sixe is so great and so vsed in all Europe that diuers haue spent their patrimonies with it and consuming their wealth haue brought themselues to beggeriâ— But those kind of fouresquare dice which our Dutche maides vse bringeth not the ouerthrowe of their housen because they play but to passe avvay the time and when it is lavvful for them to bee idle they playe for things of no great value as Chestnuts Filberds pins claspes or some kinde of pocketing stuffe But the whipping of a top and driuing of him in a circle till he sleep so that his motion cannot be perceiued nor seen yong men doe therein cheerfullie exercise themselues and that chieflie in the Winter time to catch them heate Which kind of exercise our forefathers vsed recreating themselues with it and manye other besides as Perseus witnesseth in these verses Iure etenim id summum Saâ— 3 quid dexter senio ferret Scire erat in votis damnosa canicula quantum Raderet angustae collo non fallier orcae Neu quis callidior buxum torquere flagello For rightlie this was al my care this did I desire to know What gain the luckie sife did bring what losse the ace did puâ— And might not be deceiud with necke of narrowe dicing boxe And none migâ—â— driue a top with sâ—ouâ—ge so skilfullye as I Virgil also maketh mention of this childish instrument comparing Lauinias minde troubled with the loue of Turnus to a top saying in excellent verse that she did no otherwise role and turne then a top driuen too and fro with whips and scourges The Dutchman calleth it also a top but thus dooth Virgill prosecute his purpose Tum vero infelix ingentibus excita monstris Immensum sine more furit lymphataper vrbem Virg. lib. 7 Aenâ—i Ceu quondam torto volitans sub verbere turbo Quem pueri magno in gyro vacua atria circum Intenti ludo exercent ille actus habena Curuatis fertur spatiis stupet insciaturba Impubisque manus mirata volubile buxum Dant animos plagae non cursu segnior illo Per medias vrbes agitur populosque feroces Vnhappy she prouoked on with great and monstrous rage Vnreasonably without delaie runs mad about the town As sometimes doth a top the flies with lashes of a scourge Which boies when they are bent to play do in a circle driue Vpon a plaine and emptie floore who forced with the whip Is caried vp and down the plaine the foolish boyes amaz'd And wondring at the rouling top do with their childish handes Apply their mindes to whip him stil so with as swift a course Shee 's caried all about the town among proud Citizens Children are wont to vse these kind of plaies for the most part but when they are older begin to grovve to be fourteene yeares of age they require more comlie exercises and pastimes For in all exercises wherin the minde and bodie reape any profite a great care and regard must bee had that they be comelie and honest For that cause onelie did Salâ—â—â— praise the commendable towardnes of Iugurth before the time hee vvas corrupted with ambition desire to rule for he when he began to be manlie strong beautifull wittie gaue not himselfe ouer to be corrupted with ryot and idlenesse but after the manner of his countrey to ride cast dartes and runne races with his equals and albeit he excelled them all for glorie and actiuitie yet vvas he beloued and esteemed of all because he would neuer brag of himselfe But flie thou from and eschue dice and cardes and all such exercises as delight idle folkes as most hurtfull and infamous because in these exercises art and skil preuailes not but deceit crafte subtletie guile for reason counsell and vvisedome beare no swaie in them but chance fortune and rashnes Moreouer vnder this word alea or dice is comprehended al playes subiect to mutabilitie of Fortune as tray trip mumchance nouum tables and all other wherein the casting of dice is vsed which are all disliked and blamed in vs though wee playe like boyes for pins and points if vve vse it often deceitfullie or contentiouslie For thus saith Martial verie vvel Alea parua â—â—b 1 4. nuces non damnosa videtur Sape tamen pueris abstulit illa nates To play at dice for nuts seemes nothing culpable Yet parents from their children take them oftentimes away Wherefore seeing that almost all things in this exercise is done couetouslie wickedlie and craftilie vve must vse this moderation rather to follow delight theÌ„ gaine For it often commeth to passe that the simple and such as are vnskilfull are wiped clean from al their money And albeit a great hope of gaine doth dravve the mindes of many men to haunt these exercises and gaine is a great comfort and delight to the winner yet ought we to goe about nothing with an ardent hope and desire of gaine because exercise was ordained and libertie to play licenced not for gaines sake but for bodilie health and delight and to the ende the vvearyed minde might be refreshed and recouer more strength to execute labours But such is the nature and condition of diceplayers that when once that itching scab hath possessed their minds it can hardlie be expelled because there are companions of the same stampe euerie where dravving them on and are euerie hour inticing them to those damnable pleasures which vice is also ingrafted in whoremongers Wherefore Ouid saith verie profitablie Sperne lucrum vexat mentes insana cupido Et reuocat trepidas alea sape manus Hate play because mad auarice so much torments thy mind And dice recals thy feareful hands oft times to play to losse Trulie in mine opinion no man ought to be blamed for laboring to increase and inlarge his vvealth but yet is it meet he follow after gain that is profitable and honest and gotten with the hurte and iniurie of no man Notable is Plautus his prouerbe It is requisite euerie one should be rather painful then craftie in getting his gain for goods got sinisterlie and wickedlie besides the ill name they bring they are also lesse permanent and stable but are quicklie consumed as goods gotten by craft deceit coosenage cauilling and subtletie or by Vsurie Tables and Cardes Therefore what companions soeuer thou haste in thy exercises labour by al good meanes to drawe them from wicked thinges and to stirre them vppe to honestie comelinesse and vertue For this is that dutie of humanitie vvhich not onelie is praised of wise menne but is also acceptable and pleasing to God Which hee vvitnesseth by Ieremie Cap. 15 saying He that seuereth the good from the bad shall be as mine ovvne mouth Whereby hee noteth that man to haue performed a notable exploite to approch neere vnto God and to deserue diuine