The Newlanders CVRE Aswell of those Violent sicknesses which distemper most Minds in these latter Dayes As also by a Cheape and Newfound Dyet to preserue the Body sound and free from all Diseases vntill the last date of Life through extreamity of Age. Wherein are inserted generall and speciall Remedies against the Scuruy Coughes Feauers Goute Collicke Sea-sicknesses And other grieuous Infirmities Published for the Weale of Great Brittaine By Sir William Vaughan Knight Vbi Lux sicca ibi Intellectus multus Imprinted at London by N. O. for F. Constable and are to be sold at his Shop in Pauls Church at the signe of the Craine 1630. TO THE RIGHT HONORABLE MY LOuing Brother IOHN Earle of Carbery Baron of Molingar SIR Here you may behold as in a Looking-Glasse many Sickely Faces not of Heathen men but of pretended Christians with Heathenish Conditions A Glasse of Steele farre truer then that Mathematicall one whereby some haue proiected to discouer with more then Humane Spectacles Another World in the Moone of Seas Lands and Woods like Ours before it was lately dis-robed of this latter Ornament by the greedinesse of a few Iron Maâ—â—ers Here you may see what a number of Diseases haue taken Roote within vs. Yea more then euer were practized before Noahs Flood The maine Cause of their Destruction proceeded from their Carnall matches The Sonnes of GOD with the Daughters of Reprobates where we transgresse not onely in that but in many other â—â—aâ— contrary to our Christian duties who haue bin now enlightned for the space of these foure score yeares Here likewise you may find preseruatiues and Cures both to preuent the imminent plagues which we haue worthily deserued as to heale the most disordred both Bodily and Spiritually if they be not past Grace yea and to dispossesse them of Diuels without prophane Holy Water or Popish Exorcismes But before these as a Frontispice vpon a Gate I haue fixed the foure first Verses of purpose that once a day at least you may repeatâ— them ouer And for the rest if you read them once a Weeke I doubt not but you shall receiue thereby some spirituall Comfort among other Helpes to Deuotion which are not wanting in your House Howsoeuer I am assured your Cogitations shal be somewhat rouzed vp to looke about you and to make some doubt that you haue not many yeares yet vnexpired of your Pilgrimage here on Earth For our worst part must rot before it rise vp to Immortality The thought of Death I confesse is terrible and hath perplexed many specially Great persons insomuch that Queene Elizabeth of famous Memory albeit in all other matters an incomparable religious Princesse and adorned with masculine Vertues yet She could not endure to heare of Old Age nor Death For when a Learned Bishop of our acquaintance had in a zealous Sermon admonished her to thinke on her last End by reason of her great Age which few Princes had attayned vnto and of the Climactericall yeare of her Life which hapned at that time She tooke it so impatiently that the Bishop for his good intentions was not only distasted by her but put for a time to some trouble Yet God who neuer forsakes them that quit themselues like Men in his Seruice did euer sithence vntill his Decease powre downe many Worldly Blessings vpon him so that I thinke few Bishops of this Kingdome left behind them to their Wiues and Children such faire Estates as be left vnto his Wife and Children The which questionlesse were conferred vppon him to let the Cowards and Claw-backes of the times vnderstand what a sweet smelling Sacrifice in his sacred Presence is Magnanimity grounded on Faith and piety as well appeares by those Martyres in Queene Maries dayes for whose glorious sakes the Eternall Maiesty at the intercession of those Martyres Generall his dearely beloued Sonne did by shortning of those Marian dayes restore that Reformed Religion to this Kingdome which hath chased hence those False Prophets who set to sale the Bodies and Soules of Men togither with the Rabblement of Idolaters Abbey-Lubbers Fayries and Hob-Goblins and doubtlesse will continue the same vntill the Worlds end Notwithstanding these our Present and last Conflicts with the Spirituall Dragon and with those Spirits which issued out of his mouth wherein we haue much a do to escape their Ambuscadoes Quirkes and socret Stratagems practised by our Schoole-men which are farre more dangerous then their open Violences being such as it is Written Able to deceiue the very Elect if it were possible But to returne where I haue digressed the Remembrance of Death will prepare vs for th' other World What can be bâ—tter for vs then to be loosed from the lumpish clog of Flesh and Blood which must not inherite Heauen before it bee purified as the Holiest and best Patriarkes were and to liue with Christ in perpetuall Ioyes Seeing that Death brings with it so great Happinesse I hope you will not be offended with me it by Calculating our Ancestors Yeares for these three last Dâ—sâ—â—nâ—s I seeme to put you in Minde that you ought not to expect much longer time then they enioyed Our great Grand father Hugh Vaughan Gentle-man Vsher to King Henry the 7th who is Famous in our English Chronicles for the Iustes in Richmond before the sayd King agaynst Sir Iames Parker about our Ancestors Armes and Scutcheons Where the sayd Sir Iames lost his life in the first Encounter Our sayd Great Grand-Father dyed before he was fifty yeares old Our Grand-father who built our House nay yours by Birth right called The Golden Groue dyed about the fiftieth sixth yeare of his Age. Our Father likewise about those yeares payd Nature her Debt Why then should we expect for a greater Lot We want not aboue three or foure yeares of theirs But suppose we should arriue to seauenty or eighty or by the helpe of this Dyet which I here discouer to the long Age of the Swethens it would but augment our sinnes and sorrows Therefore let vs liue mindfull of that which cannot be auoyded For which purpose a Pagan King vsed euery morning to haue a Dead mans Skull brought to remember him that he was a mortall Creature So in like manuer we see in our dayes many Persons wearing Rings with a Deathes Head engrauen in the seale Others with a Posie on the inside including the Remembrance of Death Memento mori But because this Subiect breeds sadnesse I haue added some more plausible passages to profit the Body aswell as the Minde Now hauing discharged the part of a Brother in this necessary point whereto all Adams Posterity are subiect Sooner or Later I will now shew wherefore I entituled this Diminutiue rapture The Newlanders Cure more for others satisfaction who know me not and yet may by our Free Charter of Election and the illumination of Gods working Spirit meete with some passage in this Cure to confirme them sure in their Christian Calling and perhaps mooue some to lend
Study and Contempâ—ation doe mightily hinder Concoction they that are this way busied must eate and drinkelesse then those that be idle or doe trauailc abroad But now to finde out this Measure I confesse it a great difficulty by reason of the dinersities of mens Constitutions Yeares and Strength For that Measure which agreeth with an o'de man cannot square well with a young man nor that of the strong man with the weake The Chollericke must haue his proportion differing from the Flegmaticke These haue euery one a stomacke repugnant to one anothers nature How then shall wee compose an exact Measure to reconcile these repugnances Necessity requires vs to lookeafter this Soueraigne good for the health of the Body and Soule but Concupiscence and our longing wills can hardly consent to be limitted Yet notwithstanding naturall reason bids vs to proserue Nature although wee smart a little to enioy the more content Let vs then search out what proportion of meate and drink will serue a reasonable Creature the which the easier to find we must obserue these Rules First if one takes into his body ordinarily so much meate and drinke that after the meale he feeles himselfe more heauy sleepy and lesse capable to conceiue matters of Diuine knowledge Sermons or any kinde of Study then hee was before his meale let him rest assuredly that hee hath exceeded the Measure wee looke for For it is not fit to feede and please the vegetatiue and sensuall part so much that thereby the noblest part be offended which is the Animall and reasonable Faculty Wee must consider that out of the aboundance of meates which wee receiue into our Bodies there will arise Vapouis from the Stomacke vp to the Head which will darken the Vnderstanding and also store of Humours and Blood ingendred in the Liuer Mâ—lt and Veines which will inflame vpwards and helpe with the former Vapours to ouercloud the cleare Rayes of Reason and Wisdome which they would neuer do if a man had not exceeded the lawfull measure O how much are they deceiued who feeling themselues feeble in the morning runne speedily to Breake-fast as though Nature languished for want of meate when as in very deede their weaknesse proceedes from the aboundance of Humours congested and gathered together which by their ouer-much moysture haue stuft the Musckles and the sinewes and stopt the passages of the spirits so that the Scuruy and other Diseases creepe in by reason of those Obstructions and Oppilations The like abuse some commit in their mornings draughts which indeede is the chiefe cause of the Dropsies Gouts Coughes and other moyst sicknesses Secondly a man must not suddainely thinke to meete with this Measure but by little and little by degrees hee must leaue of his former course of Dyet and all by leasure proceede by diminishing his wounted fare vntill hee arriues to that Quantity that after his meale hee feeles none of the aboue named impediments to grieue his Head or to hinder the Functions of his Minde Thirdly although a certayne set quantity cannot rightly be prescribed by reason of the different natures of meates and of the ages of men yet notwithstanding it is lately tryed by experience that for olde Persons or for such as approach neere vnto it or for some that feare some incurable sicknesse twelue thirteene or foureteene Ounces of meate will serue a man for a day accounting Bread Flesh Egges or any such solid meate and so many Ounces or somewhat more of drinke This measure I prescribe onely to aged persons the sickely to Clergy men to Iudges Schollers or to such as are wholly addicted to their Bookes to Maydes and such sedentary or idle people who vse not bodily exercise Loaoâ—i â— Cornarie Father Lessius and many others by late experience found this quantity to be sufficient Fourthly as for the Quality of the meats there is no great heed to be taken so that they exceede not in the quantity if the meate distaste not the Appetite and that the due measure be obserued Among al the sorts of meates which we eate those are commended which are of least putrifaction For wee see that Fish and Flesh will taint sooner then Pulse or Corne. And therefore Rice Bread or such as are made of them will agree best with Nature for by experience it is sound that the chiefe cause of the small Pockes c. comes of the eating of flesh too soone They which haue practised this Dyet do highly commend Panades or Gruell which the Italians call Panatâ—llam or Pulticulam which is compounded of Bread and Water or Brewis or the like diuersified with Butter Oyle Egges Wine Currents Cynamon Sugar Hony Pepper Saffron Cinger c. because this kinde of meate is most easily to be concocted being ready to breed good blood and very like to the Chyle or that substantiall myce which the Stomacke workes out of the Concoâ—tion of our meate The fifth Rule for asmuch as all the difficulty for the obseruing of this measure proceedes of sensuall appetite and that this sensuall appetite springs of the apprehension of Imagination whereby varieties of meates are conceiued to bee very pleasing to the sences wee must doe our endeauour to correct this depraued Imagination For the correcting whereof two things among others are chiefly to bee regarded First that we with-draw our selues from the sight of such prouoaking and enticing dainties as we read Epaminonda that valiant Theban did who being inuited to a friends house and seeing the Table too fully replenished with delicacies departed suddainly away And afterwards beeing demaunded wherefore he went so rudely and hastily from thence answered because he thought his friend had prepared all that aboundant cheare as a Sacrifice for the Gods and not for necessary foode to mortall Men. Secondly when wee are forced for manners sake to stay and behold such vaine Varieties that wee imagine them not to be in very deede so delightfull faire and wholesome as in outward shew they seeme to be but that they are deceitfull baites to catch and eâ—snare his fantasie to feede on them for his destruction and that when they passe through the Body they are most loathsome Excrements leauing poysoned relickes behind them to be conuerted into hurtfull humours Euery thing when it is resolued into the first Principles and Elements will appeare in the true shape which is no other but Corruption And the more sweete it is when it so resolued it becomes the more sordide and stâ—nking as may be noted by Suckets and such sugred Condited ware whereas the Dung of Labourers is nothing so displeasing for that they feede on simple food which Nature best approoues To verifie this let vs enquire whose Dung is most stinking the Dogges or the Deâ—â—es This Dyet composed of Bread is pure simple not subiect to Corruption as other nourishments be And therefore I may well auerre that it resembles that choyse food of Manna which God bestowed on the Israelites in the Wildernesse the which as
vse to haue for hee falls like an Apple fully ripe euen by meere resolution mildly and gently away The bond of a Temperate mans Body and Soule is dissolued onely when the Radicall moysture is spent like vnto a Lampe which is extinguished when the Oyâ—e is quite consumed For euen as a Lampe may bee put out three manner of wayes First by outward violence as by vâ—hement wind Secondly by powring too much water vpon it wherewith the pure Liquor of the Oyle is oppressed Thirdly by the vtâ—er consumption of the Oyle So Mans Life which is compared to a burning Lampe may bee extinguished three wayes First by the Sword Drowning or such like violent death Secondly by the superfluity or depraued quality of the Humours wherewith the naturall moysture is corrupted Thirdly when this moysture is spent by the length of time If a man dyes by reason of eyther of the two former wayes there must ensue a great commotion in Nature and therefore he feeles extraordinary grieâ—ances when the bond of Nature is thus â—â—oâ—ently before the day and ripe time compelled to bee dissolued But by the third manner of dissolution a man feeles no paine at all because the Temperature is all by leasure dissolued from within him and because the gentle moysture which feedes the Body becomes wasted together with the naturall heate at the same instant when the Soule departes And thus shall our Dyeted persons dye except they beeâ— forced by some outward Accident The fourth Commodity is that it makes the Body Actiue Light Liuely and ready to all motions and exercise For heauinesse lazinesse and the oppression of Nature proceede from the aboundance of Humours which destroy the passages of the Spirits and besiedging the â—ovnts they ouer moysture them at last Therefore when this aboundance of Humors is diminished or taken away by a Regular Dyet the very cause of dulnesse and heauinesse is also taken away and then the pores and passages of the Spirits are made broad and more open The fourth SECTION The Commodities which our Dyet brings to to the sences and Minde and how it may helpe to build there a more conuenient Temple for the Holy Ghost AS the Body feeles seuerall benefits by this admirable Dyet so the Minde partakes of no lesse commodities First it brings Health and Vigour to the outward sences for the sence of Seeing becomes darkned in aged Persons by reason that the Optick nerues are ouer-charged with superfiuous humours or vapors whereby the animall spirit which serues for the vse of the Sight eyther is obseured or else is not able to minister asmuch matter as is sufficient to make the Sight perfect This impediment is remooued or at least much diminished by Sobriety and Abstinence from those things which fill the Head with fumes of which kinde are all fat things and Buâ—ter excessiuely taken raw Onions Garlike strong Wine omuddy Beere or Aâ—e Or if at the worst their sights bee somewhat dimme or reddish the Oynâ—ment of Tuâ—â—â— with a i. t. e. Aloes wiâ—â—auayle them Or if the feare a greater griefe the Iuice of Stonecrop will 〈◊〉 the pin and the Web. The sence of Hearing is hindred by the defluxion of raw Humors from the Bâ—aine into the Organ of Hearing or into the sinewes which serues it By which meanes a man becomes thicke of Hearing or deafe on that side where the Defluxion hapneth A temperate Dyet will preuent this Defluxion and with a few locall medicines vnlesse the deafenesse be inueterate it will quite expell it As for the Sence of Tasting it is certayne that the Taste of a Temperate man is farre more quicke sharpe and pleasing then it is in the Glutton and Drunkard who by reason of Chollericke or brackish Humors whether they bee ingendâ—ed in the Head or in the stomacke takes all Meates otherwise then they are in deede Another Commodity which a Temperate Dyet brings to the Soule is that it mâ—tigateth Affectors or Pâ—ssions chuâ—flâ— melancholly and Anger Wee see by experience that they in whom Choâ—â—r and Melanchoily beaâ—e Dominion if they bee not in conuenient time pâ—â—ged of those Humors they fall into strange and violent sicknesses as Lunacy and Freâ—zy especially if they bee suffered to get footing in the Braine and there to ensâ—ame If it bee sharpe and falls into the tunicles of the Stomacke it causeth a man to become very Raâ—enous If there be aboundance of blood it makes a man Leacherous chiefy if there bee some windy matter crept into it The Reason is because the Affections of the Minde do follow the apprehension of the Fantasy and the apprehension of the Fantasy is conformable to the disposition of the Body and to the Humours which beaâ—e rule in the Body Hence it is that the Chollericke doe dreame of Fires Flames Warres and Slaughters The Melancholick dreame of Darknes burialls Sepulchers Sprights of deepe pits fearefull flights and of the like troublesome things The Flegmatickâ— dreame of Rame Riâ—ers Lakes Shipwracke drowning c The Saâ—guine dreame of Banquets Loue Ioyes c. All these with their Causes are auoyded by a sober Dyet for insteed of bad there are ingendred nothing but true and good Blood Choller Flegme and Melancholly so that their inward conditions are wel composed gentle Milde Demure and quiet neuer ministring any cause of Debate but with Sobriety and Patience taking all things in good part The third Commodity which a sober Dyeâ— brings with it is the safety of memory which is wont to be impayred and huâ—t by reason of cold Humours which haue seized on the Braine and is very ominous to the intemperate or aged person This inconuenience is speedily cured by an orderly Dyet with abstayning from hoâ— liqâ—â—urs and fuming drinkes vnlesse it be in sinâ—â—l quantity For although Wine and strong drinke bee hote yet it causeth colde sicknesses beeing often taken as Coughes Distillations the Pose the Apoplexie or Palsie The fourth Commodity is the liuely Vigour of the Minde in Reasoning Iudging in Inuention and in an apter Disposition to conceiue or receiue Diuine Mysteries Heere hence it comes to passe that they which obserue a sparing Dyet are watchfull circumspect prouident and sound of Iudgement Whatsoeuer spirituall or mentall exercise they take in hand they commonly excell in that kinde of knowledge which they undertake The reason is because their thoughts are abstracted and seuered from this base earthly mould to Heauenly Contemplation and to those high Angelical raptures of which fâ—esh and blood can hardly enter into the Consideration I beleeue very few in these dayes may be sayd to be thus Diuinely disposed for I will stand vnto it that except they haue some power of Abstinence together with that vnspotted Faith which the Protestant Church holds they shall neuer passe for men truely Religious nor shine with that bright Light of Vnderstanding to contâ—mne the Vanities of this seducing World nor receiue that solace in their spirits to conceiue themselues as it were in Paradise
familiar with God For doubtlesse they that are thus Regularly dyeted if they haue but a graine of Faith as it is Written they may worke wonders and perhaps performe miâ—acles They shall see strange Visions and be rapt vp as St. Paule was into the Heauâ—ns for some small time to receiue spirituall consolations the which if these Reuelations and Consolations concâ—rne onely themselues they must not blabbe them abroad vnlesse their publication be more for the glory of God then for their owne Hypocriticall prayse For it pleaseth God oftentimes to send or infuse messages to confirme his seruants in their constant courses As I remember in the Booke of Martyres a Holy man beeing in Queene Maries dayes to be brought to the Stake for the Faiths sake the night before complayned to one Austin his Friend that since his Imprisonment hee had no secret encoâ—ragement of the Holy Ghost to continue stedfast but on the contrary hee found himselfe very heauy and somewhat loath to dye But the next day as hee was lead towards the Stake to be burned hee met the sayd Austin by the way to whom this Good man cryed out with great ioy laying his hand on his heart O Austin Austin he is come he is come meaning the Holy Ghost of whose absence hee had bewayled the night before I deny not but there may bee many Saints here in our dayes but surely they take not the right course to make their Election sure if they mortifie not their Bodies sometimes when rebellious Passions are like to breake out into combustion or else that they be endowed with this powerfull vertue of Abstinence as I doe heere prescribe Nor are they to bee counted perfect Diuines which can only discourse of Diuinity Preach eloquent Sermons or dispute of profound Mysteries but Hee is the true Messenger of God who liues according to our Saâ—iours life and his Apostles or at the least doth his endeauour to imitate them as neere as hee can And in what outward seruice can a man draw neerer vnto them then in Sobriety and Abstinence For as Faith is the inward ground of the Spirituall building of GODS Church So Abstinence I hold to bee after a sort the secondary and outward foundation of this great structure aswell because it remooues those lets which might preiudice our vnderstanding as also because by it wee meete with many singular good helpes to prepare the Faculties of the Minde to bee more cleare and ready to embrace that course of Life which best pleaseth our Creaetor Therefore as Lessius writes Seeing that our proceeding or Progresse in Spirituall maetters doe depend vpon the vse of Understanding or that intellect which is infused in the Soule and vppon Faith which resides in this Understanding wee cannot loue that which is good or prosite in that Loue nor hate that which is euill or grow in hatred of that euill except it bee first propounded and discussed in the Vnderstanding to stirre vp and mooue our Affections for that Vertuous purpose Wheâ—e hence it comes to passe that they who haue lodged Diuine matters in their Vnderstanding as the Apostles did and such as followed their steppes they shall easily contâ—mne all Earthly Goods and climbe vp to the high degree of Sanctity and Holinesse and for that cause at the last they shall obtayne for their reward a glorious Crowne in Heauen For the Will of man doth easily conforme it selfe to the Iudgement of the Vnderstanding when a matter is not there rashly and suddainly propounded but with deliberation deepely and with length of time discussed and debated Whereby it appeares that those things which doe hinder darken or make difficult the Functions of the Minde for the most part are the Causes why in knowledge or in the Oâ—â—ices of Pâ—ety or in Hoâ—inesse of life wee arriue not to the wished and illustrious dâ—gâ—ee of Perfection By the Premisses it is apparant that Temperance or Sobriety is of great eâ—â—â—cacy and power both to exâ—â—nguish those impediments which eâ—lipseour iudgments from meditating on the bright beames of Vnderstanding and the true course of our Saluation and therefore it may not vnfitly bee called The secondary Foundation of wisdome and of our spiritual progresse For what bee the lets that make vs so vnapt to spirituall knowledge are they not the superfluous limidities of the Braine the obstructions of the Braines pores and passages the aboundance of Blood the heate of the Spirits which spring from Blood and Choller or the Humors of Melancholly which assault the Head and Braine All which may be preuented by a well ordred Dyet The fifth Commodity which this Dyet brings with it against the inwâ—rd motions is that it asswageth or rooteth out the flames of lustfull desires which annoy both Body and Soule And surely next to the Grace of God nothing auailes more for a Sober Dyet takes away first the Matter which is the aboundance of Windy sperme Secondly the impulsiue Cause which is the needlesse store of the animall Spirits whereby that Sperme is expelled And thirdly the prouoking Cause which is the imagination of venereous doings This Imagination stirres vp chiefly the Passion of Concupiscence which presently mooues the Spirits to expulsion and these spirits being so mooued to expulsion doe vehemently vrge yea and doe performe the Deede vnlesse the Will chance to restrayne the same All these abhominations are chased away or at the least corrected by a Temperate Dyet The which whosoeuer practizeth shall finde himselfe free from such perturbations so that our Papists need not afflict their Bodies as many of them do with languishing Fasts Bodily labours Whip-cords Wyres of Steele going barefoote or with lying on the cold ground so benumming or making Brawne of their Carkasses that might by this manner of Dyet be sustayned with vigorous and liuely heate to sympathize and correspond with the Functions of the Minde where as in a Glasse the whole Man though outwardly made but of Dust and Ashes may behold from within him the very Image of the incomprehensible God both in Vnity and Trinity except his iudgement bee eclipsed with â—rronious motions The fift SECTION Examples of such as by Abstinence and a sparing Dyet haue prolonged their Liues to very old Age. THere was a Sect among the Iewes called the Essenâ— who when as they could not in their consciences brook to liue in Ierusalem betwixt the Pharisees and the Saducees by reason of the Hypocrisie and Dissimulation of the one and the lycentious liuing of the other retired themselues to a Desert neere the Lake of Asphaltes not farre from Ievicho and there gaue themselues to a Temperate Dyet with extraordinary Fastes whereby most of them liued aboue 100. yeares Paulus Thebâ—us about the age of 15. yeares oâ—d during the Persecution vnder Decius the Romane Emperour beeing discontented for the losse of his Father and liketo be betrayed for a Christian by a couâ—tous Hypocrite that was married to his Sister because hee might enioy his Patrimony
It prolongeth life vntill extreame old Age. It makes one sleepe quietly and pleasantly It makes our meate taste the more sauouring and acceptable It brings soundnesse to the Sences quicknesse to the Memory cleare iudgement to the Wit it asswageth the rage of vnruly Passions beates downe and breakes the fury of vnlawfull Lust and driues away anger and sorrow To conclude it conioynes cements and as it were glues and scrues together the Soule and Body with such an harmonicall admired temper that with a quiet Conscience Apostolicall patience and with a Magnanimous sparkling spirit partaking equally of Mirth and Grauity hee shall soone perceiue himselfe metamorphozed and changed of a sensuall Creature to bee a man of Reason of a darke besotted apprehension now suddainly become one of the hopefull Children of God illuminated with Vnderstanding to ponder iudge discusse of Caelestiall matters touching the Mysteries of our Saluation of Faith Grace the Resurrection Beatitude and the difference betwixt Humane and Diuine policy betwixt Saint Michael the Archaâ—gell and the Spirituall Dragoâ— betwixt the Heauenly Ierusalem and the most reformed Common-Wealth among mortall men And lastly hee shall be able to apprehend how Sinne and the Prince of the Ayre are linked in one to confirme Mens hardned hearts in their owne accursed Courses The seuenth SECTION How necessary the Bodies Purification by a Temperate Dyet is for the Soules health The suddaine Cure of the Cough the Tisicke and other Diseases by some Medicines intermixt with this Dyet PVrification must go before Glorification For before a man can assume a Glorified immortall Body in Heauen it is necessary the whole man bee purified heere on Earth the Soule by Faith and the Body by Abstinence After this life we must not relye on Apocriphall dreames of a third place by Capriccious Schoolemen called Purgatory like to the Poets Elizâ—an Fields But at our departure out of this World we must repeate the same Words which our Sauiour spake at the giuing vp the Ghost Consummatum est it is finished Wee haue fought in this World a good fight wee haue abstayned from Carnall and worldly Temptations Otherwise wee go out but as halfe Christians and being luke-warme Christ will not know vs if wee stand on bare Faith without the fruites of Faith which must not onely spring in vs towards our owne Bodies but by example and good workes towards our fellowes the members of Christ. O how much do the Capuchins and Carthâ—sians goe beyond vs in Abstinence and in contemning the World And if they had the Faith which we professe and did not too much macerate and deface the handy-worke of GOD vppon a meritorious Baalish hope surely they might bee sayd to see with two eyes and we but with one eye and being better purified then wee they were assured of that Glorification which wee expect I doubt noâ— but some heere will taxe me that I sauour a little of Pharisaicall Popish leauen because I insist on the Bodies Purification as if I derogated from Faith which onely iustifieth and that all meates are tollerable let a man eate and drinke neuer so much as long as they are sanctified with our ordinary Graces of thanksgiuing though sayd by roat or cooled zeale And that wee cannot transgresse in what enters into the Body seeing that all things were purified and made cleare by Christ according to St. Peters Vision about Cornelius These Libertines would faine couer their Epicurean excesse with Sophisticall daubings but they heede not my ayme who with St. Paul professe that all things are cleane to the cleane It is the Quantity and not the Quality of the Meates or Drinkes which I reprooue If I should tell them further that the cause why Moses forbad the Israclites the eating of Swines flesh was for that hee fore-saw that the same in those hote Countries would breede Itâ—h and Scabs and that it did become the Hely Nation to keepe their Vessells better purified then to appeare in the House of GOD so polluted surely I beleeue they would take me for â— Iew aswell as a Romanist Why were Lepers and those that had running Issues debarred from the Temple insomuch that their King so diseased was repulsed to enter Was it not because God loued a purified cleane Body â—ather then a mangy person Specially if through his owne disordered manner of liuing or the Diuine Vengeance he became so defiled In respect whereof it is conuenient that we doe our best endeauours to purifie that place which is destinated for the Holy Ghost by abstayning from alluring meats of diuerse natures at the same Meaâ—e Go to the Physitian before thou be sicke saith the Wise man Before Gluttony and Drunkennes hale vs into the Prison of sicknesses let vs take heede of their causes and not finde fault with Friends who without Fee or rewards haue opened them the way to Purification and a sober liuing Because Lessius and Cornario being Papists lateâ—y renewed and brought to Light this admirable Dyet shall wee disdayne their wholesome Counsell This vncharitablenesse leads to Errour what we finde among Papists Praise-worthy and not repugnant to Faith we ought to embrace and cheerish By that reason we should haue no Discipline no Canon Law nor any ciuill Order for the gouernment of the Church against Refâ—aâ—â—aries and gyddy headed Heretickes if we condemne all that wee borrow from them For our Religion it selfe though afterwards eclipsed was propagated and sent into this Iland from the Bishop of Rome Because their Mine yeeldes not the finest Oare shall we not refine the Oare and purifie the Gold that comes from them yea though it came exsterquilinio out of their Dunghill with many dregs and filth we must not reiect and altogether debase what we receiued from them as long as it tends to our profit or edification We ought to commend them for their laudable Fasts their Almes-giuing and their continent liues I meane some few of them which were indeed most continent and not minister occasion of scandall in our Christian calling to make them the more obstinate and obdurate St. Paul could haue wished neuer to eate meate whilst he liued if hee thought that that kinde of meate offended his Brother where as some of vs on the contrary would eâ—te Flesh on Good Friday euen to dispite them By this indiscreete and vncharitable carriage towards them in things indifferent many Soules haue fallen away from our Church and left those skars which will continue I feare to the worlds end So tractable in this indifferent course was Peter Moâ—lins that Religious Minister of France when hee heard how some of our English Preachers chose rather to bee silenced then to weare the Surplice O I would to God sayth he that I were bound to go in a Fooles coate through Paris all the dayes of my life so that I were Licensed to Preach the Gospell there And so an English Coâ—ntesse heretofore was content to ride through Couentry starke naked at Noone day so
wrought Inspir'd the King to search the matter Suspected by a mysticke Leâ—ter A Letter sent to braue Mounteagle Whom Treassams Arte could not inueâ—giâ— So all came out wee sau'd from Fire And they receiu'd their Treasons hire Iust as they thought our Church to batter Gods iustice did their owne limbes scatter Our Papists also should remember What on the fifth of their Nouember At the Blacke-Friers fell on them Which our Religion did contemne Their Priest and those who then him heard As sometime were the Swinish Heard VVithin the Gospell mentioned By Miracle lay Ruined Thus may both Churches vnderstand The seuerall working of Gods hand On that Fifth Day a stumbling barre To them but vnto vs a Starre To these my ripe Remembrances I adde our straâ—ge Deliuerances From Pestilentiall Arrowes shot By God himselfe well-nigh forgot Of those who were by his Alarme Like Hezekias sauâ—d from haâ—me So carelesse in Prosperity Are men when once Aduersity Is past that they scarce thinke on VVoes Vnlesse some chance to interpose Betwixt them and their vanities Or that they loose Commodities Thereby although but Temporall For orders sake they outward call On their Redeemer for a while But in their sleeues they laugh and smile At their true zeale who them accuse Of bloâ—s which they could ne're excuse Such Counterfeites are now a dayes Ingratefull base in all their wayes That to speake truth workes enmity And to Cologue breedes amity How many Sicke haue cured beene How many Coarses haue I seene On Beeres and carts both Day and Night Whom houres before in Iouiall plight I knew not dreaming once that Death Could stop so soone their vitaâ—l breath Yet suddainly behold a Wonder Done by our Lord the God of Thunder For sixe Moneths space the Plague continued And after that all Trades Renued I saw all Frollicke Flourishing As if I saw none perishing Our Courts of Law againe frequented VVhich Redding had one Terme preuented For this O â—rittainâ—s greatest Citty Sing to thy God a thankefull Ditty Admire Christs Mercy feare thy Iudge Loue thy poore-Neighbours without grudge Trust not to Faith without this chaine Least Faith prooue vaine and end in Paine By these rare wonders I conceiue That vnto Men God will not leaue Vs long a By-word nor a Prey If his Sonnes Precepts wee obey For Carnall faultes or fâ—aielties trips Himselfe will scouâ—ge vs for our slips But for that great backe-sliding deed The Soules relapse let vs take heede But how shall wee preuent this Lord If thou take hence thy sacred Word Restored in those Martyres twaine By Sodomites and Gipsies slaine It is not long since they reuiu'd And by thy Spirit vs relieu'd At their first comming as with thunder Our Worldlings were amaz'd with wounder The Newes did gall and them appall They fear'd the fall of Babels Wall But now they vaunt and vs doe taunt They shuffle Cards as if at Saunt They playd and wonne all with the Rhine And what thou gau'st the Palatine Wee must acknowledge most iust God That wee deserue a sharper Rod Then these our Neighbours now oppressed For that thy Gifts wee haue suppressed Aswell as they in stead of which Our Caâ—â—e and Care is to be Rich. By odious meanes wee buy Promotion And scandalls rayse for pure Deuotion Aswell as they in drinking health Away our youth haue spent thy Wealth In sensuall beds wee wantoniz'd To Pompe as God wee sacrifiz'd In Body we and in the Soule All ouer are corrupted â—oule Nor can sweete Odours or perfumes Abate the stinke of our blacke fumes Our swarmes of Lawyers and Law-suites Hindring true Loue and Christian fruites Our Drunken meetings and oft Potting Our costly Fare the Body rotting Our daily changes of gay Rayments Haue meriâ—ed the Diuels payments Vnlessâ— in Mercy Thou minde Sinners And wilâ— reâ—ine vs for beginners Once more Good Lord regenerate And purifie our Bodies Mate Thy Image laâ—e whose three-fold Parts In Ill more knowing then Good Artes Are quite depriu'd of Heauenly Blisse If thou examine what 's a misse Some Sinnes we know and would redresse But that strong Fâ—ends do vs oppresse Both Openly and Secretly Which them to name would seeme a lye Or slander Yet thy Seruants know them And if they might would not allow them O let not Achan's singâ—e fault like that which Dauid did assault Bâ—ing downe â—y Plagues without instruction Though All deserue the same destruction The seuenth SICTION Generall and specifique Remedies not onely against the Catholicke Scuruy but likewise against all other spirituall Diseases if they bee pat â—â— practise MOst men are sicke yet few beginne To Cure themselues of deadly sinne The Body so by Agues kinde Did neuer shake as doth the Minde The doubtfull Miâ—de her doome fore-told Yet Custome makes vs ouerbold We long for Pelfe and striue for Wealth Few seeke Rest fewer their Soules Health This Custome comes from Elders graue Who scrape for Earth halfe in the Graue The Younger noting their base Actions Whom they thinke Saints fall to Exactions O that men would consider this And leauing trash would looke for Blisse No Hearts like our so haâ—dned were In sicknesse rife Curâ—s to forbeare What Cures haue we both Night and Day For Cordiall comfort wee must Pray To God alone with Humble spirit And not depend on Humane Merit That Freedome which through Christ we haue The Father seales if it wee craue For his Deare sake who suffred woes And shamâ—full Death to saue his Foes Wee must deriue our onely Cure From Christ alone of sinnes impure Wee must Renounce all other hopes Deuis'd for Game by wicked Popes Wee must not shelter Christ his seede With Ionas Gourd nor Aegypts Reede The Soule on Creatures which relies Is like a whoâ—â—ish Wife that lyes With Knaâ—es and leaues his lawfull Bed Whom God appointed for her Head Wee must bee Infants mâ—de and meeke Harmelesse as Dâ—ues when Christ wee seeke Yet wise as Serpents to beware Of Gordian Knots and Brokage ware Wee must not wrest the Sacrament Nor carpe at things indifferent Christ crucifide wee must behold As the Brasse Serpent Those of Old They for a signe did see it stand But wee the meaning vnderstand The Crosse Bread Wine and what with sence Wee apprehend Time weares from hence What Faith conceiues inflames the Spirit And this braue Flame the Saints inherit Iâ— quickneth so that Christ his Nature Inspires and heales the Soule-sicke Creature As Bread and Wine the Body feede So must the Minde his Passion heede Thus Eate and Drinke thou Iustifi'd His Flesh and Blood though Glorified And Mystery and Figure take it As Christ the Rocke and Bread fore-spake it Wee must confâ—sse our selues accurst Of Christian soules the very worst Wee must the same to others doe As our selues would bee done vnto Wee must leaue off Hypocrisie Our foolish Carke and Policy Wee must care more to dâ—cke the Minds Then the frayle Body pâ—fâ— with Wind. Wee must not mount aboue our Calling But
rest content for feare of falling Wee must our Patience so enure Thatâ— aues grown great we may endure Who through the Window made their way Since eu'rv ' Dogge must haue his Day Wee must not swell when wee haue store Nor yet Repine though some heape more Time ends this strife The houre-glasse passes What neede Men then to moyle like Asses Wee must abhorre the Reeling sinne Of Soule-sicke healths which Sots brought in To this I adde that Indian borne Blood-â—ainting Fume drinkes shooe in horne Of which I blame the quantity But not the Physickes quality Wee must not liue too sparingly Nor spend Gods goods superfiuously Wee must not grudge the Prore to seede For Almes are Balâ—â—es in time of neede More Hiues for Bees for Gods Elect On oâ—heâ— Coasts let vs erect Our wearied Lands our swarmes require it The Lord commaunds the Saints desire it Wee must by Deed shew good example And at their entry Passions trample Wee must not brawlâ— for eu'ry fault The Iust themselues doe sometimes halt Wee must forgiue our Foes aswell As God doth vs who meâ—ne Hell Wee must not play more then the Turke Who flips no Day without some worke The Mind on Labour fixed sure Stops wandring thoughts from Sathans lure The Gentle Sparke might â—â—sse the Pike Shoot Ridâ— Graft Study or the like The Female sexe findes carke at home Sings Psalmes or shewes rare skill on Loomâ— The Souldier heares the Drummers sound Stands Sentinell or walkes the Round Hee traines he fights and spends his blood Like Maccabeus for our Good Good Schollers haue enough to doe If tempting Lucrâ— they forgoe Besides the Muses spacious Groue The Bodies motion they approoue On Citizens I neede not call Nor Country-men who sweare for all Wee must proud Pompe and Fraud eschew And thinke thereon what will ensue As God is iust a fearefull end Which from Wraths U ioll will descend For when we perke like Cardinalls And grinde the Poore like Canniballs Scorning Christs Members racking rents And raking Gifts through discontenrs Our Angell Guardians fiye away And Sathan hunts his Beasts of Prey If these few Rules wee beare in Minde The Cure is sure our Pardon sign'd Then Grace supplies fraile Natures want Then Loue will come sinne to supplant Both which who findes hee needes not feare Though all the World in Flames appeare The eighth SECTION An Admonition to the Saints to contâ—â—ue watchfull and constant and not to feare this last and great Persecution threatned by the Spirituall Dragon and his Angels although hee come prepared with all his stratagems Ambusher and with Multitudes of Men like the sands of the Sea in Number VVEll may Esdraes Eagle muster And bold Chaucers Griffon bluster The Pellican doe what they can Will make them both Frer Curse and Ban. Let Romish Neâ—â—rods roare againe Their Thundring shots will fall in Vaine Then Woe to them that flourish now And who looke backe at Christ his Plow When their great Maâ—sters Vatican Nor Basans Bulls protest them can When his strong guarded Angelo Shall not deliuer from this Woe Them who with Christians blood doe feast When the false Prophet scarlet Beast The mounted VVhore of Babylon The Man of sinne perditions Sonne The Mouth that speakes presumptuous things The Mistery with Eagles wings The Gog and Magog of the House The old red Dragons Rendeuous That Deceiuer who in Gods Church Sits as a God and by the lurch Liues and to sale puts Marchandise Mens soules and bodies with false lyes All figures of false Antichrist That dares vsurpe farre more then Christ To his Apostles euer left For hee quits Men of life bereft From Purging Flumes ten thousands yeares And more hee spares Romes roaming Peeres When that this Monsters triple Head Soule and Body in scalding Lead Shall boyle in Pits and Lakes that swimme With Pitch and Brimstone to the brimme Then will his Followers all too late With Diues wayle their woefull Fate Then they will wish with Yelâ—es and howles That they had liu'd obscure like Owles Then they will see the diffrent manner Of Iacobs fight 'gainst Esaus Banner Then they will know Saint Michaels Armes Wherwith he saâ—es Gods Church from harms For though the watch-men smote the Spouse As shee sought Christ yet still she growes Untill her Seede as heretofore In spirit playes the arrant Whore Let croaking Frogs and chattring Pyes Let Daniel's Horne with Mysticke eyes Let curious Schoole-men errours spawne Grace and Faith for Freewill pawne Let such as broach those Franticke Tales Whom Old Saint Dauid chas'd from VVales Pelagian wise depart from hence In spight of all wee haue defence On Phisicke knowne our Cures relye Let Mountebankes Elixirs trye Men who were call'd but neuer Cull'd Theeues of the House by croâ—chets gall'd Wee feare strong flames shrâ—bs safer lye From Lightnings blast then Cedars high The low-built Cotâ—age of a Clowne Stands surer then the Triple Crowne Aspiring doubts the Church our Mother As Fancies Braine-wormes bids vs smother When Seraphins were faine to Vaile How could Arminius sight but faile Let sober Learnings Oracles Sâ—te for our eyes plaine Spectacles VVith these I see Free-will almost Through Faith regain'd which Adam lost The Glorious light restor'd our sight What sinne had darkned Grace sets right And giues vs power more or lesse Yet Meanes enough to sue for Peace The Heart which once Faith putrifies Neuer quite dyes nor purisies Nor is a Christian iudged lost Before hee slights the Holy Ghost Before his Talent hee impaires Or that like Iudas hee dispaires God knowes already who are his Yet to make sure our Part it is For otherwise wee should deface Elections Charter seal'd of Grace The summe is this Christ dy'd for All. His Word calls All some heare his Call And by their deedes doe manifest They enter shall into his Rest. Some few discreetly seeke to shunne A hardned Heart ere day bee done Mercy for Some there is in store VVe hope the best And who knowes more The Tithâ— of houres reseru'd to Pray The rest not wasted may repay The stony heart in Time relents Much more our God if Man repents And daily begges for Heauenly bread His Iustice slackes and wee are fed But here 's the worst though Prayers draw There lyes a Pad within the Straw The Angell Good bids Fast and Pray The Angell Bad bids Feast and Prey Thus Rime is mar'd true Prayer bard A turn'd to E the Cure made hard The Conclusion of the Cure not vnworthy the Consideration When Strife for Lâ—ut and 〈◊〉 take for 〈◊〉 When praise for 〈◊〉 and 〈◊〉 we locke for Catchâ—ng And when from â—â—â—â—s we sâ—â—ll to Feasts and bibbing Then Abbaes Streame stayes in the 〈◊〉 â—bbing Our Aduocate craues it to flow againe The Father yeeldes and â—o to euâ—ry Veine Their Streame flowes faire vntill our changling Fâ—oles Haue sought to other Streames from muddy Pooles The Trinity then loathing Braines so sicke Thâ—ir Motion stop and Men dye Lunoticke From which Reâ—apse Distrust
and Heresie GOD keepe vs all as from Apostasie Abbaes Streams Abba Father the Voyce of the Spirit in the hearts of Gods Adopted and Regenerated children acknowledging their Election from the Father out of the corrupted Lumpe of Mankind and out of the vnrefined Oare or vnpurified Mettle of pretended Christianity of meere Grace without any Deserts of theirs at all and consequently their Iustification by the Sonne through Faith and the spirituall apprehension of his onely merites Their sanctification by the Holy Ghost who proceeding from both their Wills is content to breath Regeneration and New life into our barren wills and to moysten them with the Streame of liuing Waters vnlesse they compell Him with his Heauenly Gifts to retire by relying on other Physitians burthensome Traditions and vnnecessary puddled streames which Simoniackes or rather Dâ—moniackes doe trucke and vtter for money vnder the Title of Holy Water Indulgences and sanctified Wares like-charmed soâ—owles or Amulets to preserue men from Cerbirus and Purgatories Bugs thereby making Marchandize of the Bodies and Soules of Men as is Prophesied in the Revelation which Auarice of theirs is flat contrary to the examples of the Apostles and the Gospell where St. Peter told the Creeple in Salomons Porch Gold and Sâ—luer haue I none And to Simon Magus Thy money perish with thee Apostacy signifies a Reuolting or falling off from the true Religion to the Doctrine of Diuels To discerne the true Catholike Church search the Scriptures How shee fared in this World after the Ascension of our Sauiour â—ad the Histories of the Church and you shall finde her commonly persâ—cuted and subiect to crosses and Fiery Tryalls euen to this our Age. First by the Iewes Secondly by the Romane Emperours Thirdly by the Arrians Fourthly by the Gothes and Vandales And lastly by the cunning and more dangerous practises of the Romish Prelates for their aduancement to the double Supremacy How this Church being once the Mother of the West grew to be Apostate it is to be supposed that Sathan tooke hold of the darknesse of Mens consciences presently after the erupâ—ions of those bloody Northerne Nations about 500. or 600. yeares after Christ his principall stings and more palpable violences being somewhat restrayned and bound by the Angel not to employ them against the Elect so Tyrannically and openly as hee vsed to doe before the limitted and sealed 1000. yeares of his Mysticall restâ—aint About which time or within a while after and for the like ambitious ends hee seduced Mahomet in the East So that Faith departed according to St. Paul from the Temple of GOD the true Visible Church then consisting but of few Families and shadowed vnder the Woman with her man childe in the Reuelation Fled into the Wildernesse for feare of the Dragon And Gods two Witnesses were Massacred in the streetes of spirituall Sodome and Egypt and their carcasses there left vnbuâ—ied as was Prophesied by St. Iohn Amidst these abhominations and desolations it pleased God to stirre vp the Spirits of sundry Good men to awake them out of their dreames As St. Bernard to inuaigh against their Princely Pompe and Supremacy Berengariâ—â— agaynst Transubstanciation and the Waldenses and Albigeois against most of their Idolatries The last of which beganne aboue 300. yeares before Luther was borne How the true Church was dealt with in Affricke Aethiopia Georgia and in the East by reason of their remotenesse we know not so distinctly But it is very probable that the old Dragon was not Idle but did his vtmost endeauour to ouer-whelme the poore distressed Saints as it were with a Flood of impieties through all the World But thus was she vsed in our Westerne Parts vntill of late yeares by the Resurrection of those two Mysticall Witnesses and the imprinting of the Bible in the Mother Tongue which in a manner lay moathcaten in the Sodomites Libraries after the Preaching of Wicliffe about the yeare 1380. and afterwards of Husse Luther Calâ—iâ— and after the Martyrdome of many excellent men shee found at last some rest in this Iland and other places in despight of the Herods Aâ—abs and Hamans of the times One maine difference I obserue betwixt these two repugnant Churches how the one resembles Abel and Iacob for their mildnesse and patience And th' other Came and Esau for their mallice and cruelty which their bloody Inquisitious Tortures Massacres with the transcendent Powder-plot do apparantly testifie The one maintaines her cause peaceably by the Gospell of Christ the other by Worldly Traditions and Mens authority And when these serue not with Fire and Sword they force their Opposites to acknowledge the Popes Supremacy being but the marke of Ambition and therein going beyond the Turkes who to his Mufty or Maâ—omet compelles no mans Conscience a though in all other matters belonging to a Christian one Scholasticall Question excepted which might be left to the Beholders and Beleeuers discâ—etion for the Forme and wonderfull manner as is the Knowledge of the personall Trinity they cannot deny any Article Faith which the Protestant holds Whereby it appeares that the Church continued not long a Uirgin after the Apostles times according to the ancient saying of Eusebius Ecclesia post Apostolorum tempora non mansit dâ—â— Virgo And that the Mysticall Where with her Scâ—rlet-coloured Beast of the seauen hilled Ctity the great Citty which bare dominion ouer all the World was certainly meant by Rome To which the chiefe Fathers of the Primitiue Church doe consent Lactaâ—tius lib. 7. Hâ—oronim in Daniel Augustin lib. 20. de Câ—uitate Dei cap. 19. And St. Chrisostome â—â— opere imperfect in Matth. most plainely writes that Antichrist was to haue â—â— shew all that which the true Church hath indeed viz. Baptisme the Communion Bishops c. Therefore let such as haue once tasted of the fruites of the Gospell beware of Apostasie and backâ—-sliding For as St. Augustine in the afore-sayd Booke cap. 8. vnto a doubt Whether any One shall turne to God during the Raigne of Antichrist He thus answeares The Diueli shal haue a continuall fight with those that are in the Faâ—â—h already of whom hee may perhaps Conquer some certayne number but none of Gods Predestinated no not one Since it is not in vaine wha St. Iohn the Author of the Revelation sayth in one of his Epistles concerning Apostataes They went out from vs but they were not of vs for of they had bin of vs they would haue continue a with vs. To confirme our wauering and luke-warme Christians I aduise them to ponder with an indifferent iudgment these ensuing verses which for a conciusiue monitory to my Newlanders Cure I here subscribe ouâ— of my Cambrens Caroleia Can â—idiore Fides lusirâ— bâ—â— lamâ—ne Mâ—ndum c Our Christian Faithâ—â— â—â— in'd in the â—rime When Menâ—â—u'd neeâ—e thâ— Apostles time But afterwards Eclipsâ—d of Light She lay râ—tiâ—'d from most Mens sight Returned nâ—w She lends her Rayes To Brittaine where as yet shee stayes FINIS