twoo dragmes and a halfe Maces Morrhe Bole Armoniacke and the yearth of Limodes of eche Dragmes three Salte of the Sea a dragme and a half Nux vomica dragmes twoo Buglos flowers one handfull staÌ„ped together by arte with clarified honie make it this is good to be eaten a dragme euery mornyng Forget not the Pilles of Ruffi of them maie bee taken one at ones Antonius After or with this Pestilence there will a fearfull sore appere as we haue y e knowledge vniuersall by painfull experience whiche we dooe call the plague sore what doe you saie to thesame sore Medicus This sore is called Carbunculus of Carbo a Cole or Anthrax thei are bothe one and not twoo and is ingendered of moste sharpe hotte and grosse blood whiche nature doeth cast forthe through the skinne to one particulare part with extreme pain and perille to the bodie whose Primatiuâ— cause was the corrupcion of aire or diete drawen to the harte of whiche pestiferous smoke or poisoned fume this sore hath his cause thesame sore is theffect folowing Antonius What are the signes when it commeth nere hande Medicus A feuer going before noisome and lothsomnesse of stomacke wambleyng of the harte pulse not equall vrine stinking desirous of slepe perilous dreames with startyng through the sharpenesse of hotte and burning humours and then a little pushe will creepe forthe like a scabbe sometyme more then one then it wille increase and shine like pitche or Bptumen with passing pain and then it will haue a crust like vnto the squanies or flakes of Iron wheÌ„ thei fall of when the Smith doeth worke and in colour like ashes is this crust wrought by extreme heate and burnyng therfore it maie be called the burnyng cole or Ignem persicum Furder there are fower colours to be obserued in the sore besides the crust yelowe redde grene and blacke The first twoo are not so daungerous as the second twoo are Yet saieth Rasis in his booke of the pestilence to Mansor the king that the Carbuncle is deadlie and moste perilous And Auicen affirmeth the blacke to be incurable speciallie when a Feuer PestileÌ„ce doe reigne Sometime it is drawen backe againe into the bodie then no remeadie Somtyme it happeneth in the moste noble places as nere the harte the throte moste perilous with sodain stopping the spirites of life Some pestileÌ„t sores doe come in the clensing places as arme holes flankes c And when nature is so strong to caste it forthe with a redde colour palishe or yellowishe the cure is not then verie harde Antonius It should seme to bee moste harde you haue shewed more periles then helpes hether vnto But if there bee any remedies what are thei I praie you tell them for in that poincte you maie doe moche good Medicus Euen as I haue rehersed before so will I again begin in the cure of the carbuncle of the openyng of a vein and if none other thing doe lette as extreme weakenesse c. then let the pacient bleede vntill the defeccion of the spirites or nere hande swoning Let it be doen on that side greued or afflicted as I haue saied before in the feuer Pestilence of the Mediane c. Also forget not viij speciall thinges First the substaunce as compasse lengthe depthe hardnesse c. Second the matter whereof it is bread as blood c. The thirde as accidente through the dolor as a feuer rednesse c. Fowerth to knowe it from a cause wherof a doubt might arise thereof And this is the difference betwene theim A Carbuncle in the beginnyng is verie harde flamyng redde extreme paine c. As I haue saied before and will come quickelie to his hedde But Cancer is not so redde neither so painfull yet moche harder and longer time or it cometh to the hedde But when it beginneth to waâ—e softe then it ripeth faster then the Carbuncle The fift of the causes efficieÌ„t whether it be ripe through coÌ„coccion or no or the qualities of the corrupted humours or hardnesse c. The sixte in what place it is in place of perille or no. The seuenth is to worke by incision plaster c. The .viij. is good diet as aire meate drinks slepe c. These are verie good obseruacions worthie of memorie in this case And now followeth a perille to the Chirurgian whiche muste bee richelie rewarded for he putteth his life in daunger in that that he helpeth the sore bodie infected he ought to bée prouident that doth take this matter in hand and before he cometh to the pinche to eate his antidotari of Methridatum or to haue a Sponge with strong vineger applied to his nosthrilles to arme himself against the poisoned aire and to take his launce in his hande accordyng to the arte takyng héede that in launcyng he cutte no vaine or Senewe which haue societie with eche other therefore launce not verie depe This is no straunge thing after bloodletting to launce the sore to let forthe the matter in some it will come forth aboundauntly when it is ripe or rotten in other some not because the humours are grosse and baken together or the runnyng matter farre in or skante ripe and nothyng will come forthe but salte sharpe filthie stinckyng water then beware of any thing that might driue it backe again into the bodie as colde bole armen c. then thinsicion must be made in the lowest place so that thereby the matter mate the soner auoide and muste be made in the forme croked if it bee not in a place full of senewes if it be then make the insicion long after the matter is run forth thaÌ„ couer it with lint dipped in this folowing which is excelleÌ„t good yea if the matter be stubborne in the sore Take Quinse seede Galles of eche iij. dragmes Myrrhe Olibanum and Aloes of eche .ij. dragmes and a half Alom .ij. dragmes Aristolochia the round rootes Calamenthe as moche Calamenth i. dragme and a halfe Calcanthum a scruple all beaten finelie then temper it together in a little Redde Wine made in small rolles you maie kepe them drie and then in this case dissolue it or parte of it in the water of stilled milke applie this with lint into the sore also in this case to washe the sore with a sponge dipped in the warm waters of DragoÌ„s Scabious swete wine Aaristolochia and Comphori or their decoccioÌ„ And to haue the rootes of Comphoâ—â— of Lillies of Mallowes sodden in white wine vntill thei bée soft then stamped and drawen through a strainer put thereunto barlie meale honie of roses this is a very good thyng to applie to the sore after the washing for .xij. houres and will digest it An other good medicen both to ripe and asswage the pain mallowes violets chamâ— mill of eche half an handfull dill halfe as moche seeth theim and braie theÌ„ then adtâ— them barly meale oile of roses flaxe sede beane meale
causes Antonius At what time of the yere dooeth the Pestilence caste forthe her poison Medicus In the time of Haruest saieth Hypocrates are moste sharpe and dedlie sicknesses but lesse daunger in the Spring time and in the time of sondrie chaunge of Windes when the weather is hotte and moiste Antonius To what persones I praie you doeth the Pestilence come Medicus Moste chiefly to them vnder the place infected then to slotishe beastlie people that kepe their houses and lodginges vnclene their meate drincke and clothyng moste noisome their labour and trauell immoderate or to theim whiche lacke prouident wisedome to preuente the same by good diete aire Medicine c. Or to the bodies hotte and moiste And these bodies doe infecte other cleane bodies and wheras many people do dwell on heapes together as Auicen saieth Et communicat multitudine hominum c. Fen. j. Tra. iiij Antonius By what signe or token is this perilous plague or stripe of the Pestilence best knowen emong the Phisicions Go not about the bushe with subtile woordes but plainlie speake the truthe to me beyng in this fearfull daunger as you doe well knowe that I am in Medicus The signes are moste manifest whiche are the starres rūning course or rase after their causes Oh the most fearfull eclipses of the Sunne and Moone those heauenlie bodies are manifest signes of the pestilence emōg men and the starres cadente in the beginning of Haruest or in the moneth of September or moche South winde or Easte winde in the Canicular daies with stormes and cloudes and very cold nightes and extreme hot daies moche chaunge of weather in a litle time or whē birds do forsake their egges flies or thinges breding vnder the grounde do flie high by swarmes into the aire or death of fishe or cattelle or any dearth going before these ar the signes of the pestilēce euident presages of thesame Antonius These are good signes generalle but particulare what manifest tokens doe signifie the Plague or Pestilence in a mannes owne proper bodie Medicus Thei whiche are smitten with this stroke or plague are not so open in the spirites as in other sicknesses are but straite winded thei doe swone and vomite yellowe chollour swelled in the stomacke with moche pain breaking forth with stinking sweat The extreme partes verie cold but the internal partes boiling with heate and burnyng no reste bloode distillyng from the nose Urine somewhat watrie and sometyme thicke with stincke sometyme of colour yellowe sometyme blacke skaldyng of the tonge ordure moste stinkyng with redde iyen corrupted mouthe with blacknes quicke pulse and depe but weake hedache altered voice losse of memorie sometime with ragyng in strong people These and soche like are the manifest signes how the hart hath drawen the venome to it by attraccion of the aire by the inspiracion of the arters to the harte and so confirming it to be the perilous feuer Pestilēciall This is moste true of this cometh foule bubos antaxis and carbuncles sores through putrifaccion as Galene saieth li.iii. De presage Auicen Fe. i. tract iiii Gal. lib. i. De diffe cap. iiii Rasis de constitutione pestilētiae ad mansorem Also this feuer is skante to be recouered and almoste past help whē these Symptomatas doe appere as Galene saieth .iii. De praesage ex pul qua propter neque hos curare tentandum erit Antonius You haue declared vnto me a fearfull tale of the Plague whereof thousandes haue and shall die a pitifull case how it cometh emong people sodainly euen as you haue shewed the cause primatiue in thaire The antecedent when thesame aire is drawen into the hart by attracciō of the arters the coniunct when it with boiling heat doeth chaunge by putrifaccion nature into the worse parte and almoste paste cure of any Phisician when it is come to this poincte as I gather by your late talke which doth putte me in greate feare of my life But I will common with you for others whiche are not infected howe maie thei bee moste safely defended maister Doctor Medicus Would you fain knowe Surely I will declare thee the beste defence that I can I will hide nothyng First of all let all men women and children auoide out of the ill aire into a good soile and then accordyng to their age strengthe of nature and complexion let eueryone of theim with some good Medicene drawe from the bodie superfluous moisture and deminishe humor hotte and drie and vse the regimente of diete to driyng sharped with vineger or tart thynges and lesser meates not so moche wine as thei haue vsed in custome neither Potage Milke vnripe fruictes hotte Spices dates or Honie or swete meates wine with Suger are not tolorable No anger or perturbacions of the minde specially the passion called feare for that doe drawe the spirites and bloode inwardes to the harte and is a verie meane to receiue this plage Neither vse actes venerous nor bathyng either with fume Stoue or warme water for this cause thei all dooe open the poores of the body neither quassyng or moche drinking euen so thirst or drines is not tolorable or immoderate exercise or labour speciallie after meate Musicke is good in this case and pleasaunt tales and to haue the meates well sauced with cleane sharp◠vineger Forget not to kepe the chamber and clothyng cleane no priues at hande a softe fire with perfumes in the mornyng Shift the lodgyng often tyme and close in the South Easte windes speciallie in the tyme of mistes Cloudes and windes And vse to smell vpon some pleasaunt perfume and to be letten blood a little at ones and to take Pilles contra Pestē that is a good preseruatiue against the plague Antonius These are good rules and happie are thei that do wisely obserue them in time place and maner accordingly but if one be new lie infected what remedie then as when a man is sicke and the sore appereth not Medicus A coming forthe like a bubos are signes of those partes from whiche thei doe swell as example in the lefte side hedde necke flanckes c. but often times the plage sore will not appere the verie cause is this nature is to weake and the poison of the infeccion to strong that it cannot be expelled and this is moste perilous of all whē soche a cruell conquerour doeth rain within the hart the principall part of life now possessed with death The causes of this I haue declared before with signes to y e same Not withstanding consider twoo thinges first whether it is in bodies sanguine and cholerike or theim whiche are flegmatike or melancholie or not The firste twoo blood is the cause the seconde .ij. abundaunce of euill humours Therfore let blood wheras it hath the victorie and purge whereas other humours haue predominacion or chief rule in some menne that haue verie strōg bodies first purge thā let blood Note this that what
euery man taketh parte with herbes trees and plantes The seconde parte of the soule is named sensible in this part man and beast are bothe a like in mouing c. The thirde parte is more whiche is racionall or hauing reason And this part of reason hath both acte to doe well and power to do euil And these ij are called Intellectiue whiche learneth deserueth and iudgeth in euery thing that maie be seen felt heard or vnderstanded but the power vnreasonable as sodaine raging criyng c. Is ascribed vnto the Lion Horse Hogge c. How like you this maner of talke yet here is no scripture but Aristotle I assure you Antonius Then it should appere that the soule hath vertues how many I praie you Medicus The first vertue is called Intellectual froÌ„ whiche springeth wisedome science prudence And the .ij. is called moral which is the mother of many good thinges as chastitee liberalitee humanitee good maners Antonius What is the cause of these twoo vertues in the soule Medicus The vertue Intellectual ingendereth and is nourished by learning of good tutours and men of experience or readyng of good bookes of Philosophie whiche is a secrets vertue in the soule And also the morall cometh by good custome and not by nature as if one manne had twoo soonnes the one brought vp in keping cattelle the other in daily learning good lessons although nature did frame their bodies like in shape yet thei should not bee like in condicions morall prouideth that naturall thinges in them bothe can not bee moued by contrarie custome For stones naturally though thei be cast neuer so high by arte yet must thei naturally fall doune againe Euen so of fire being driuen doune yet it will caste his flames vpwarde so vertue is not in vs by nature but onely by power to receiue theim for euery thing that is in vs by nature first it is in vs bi powers after coÌ„meth to acte as it commeth to the senses of mankinde For none can deny but firstâ— manne hath power to heare see feele c. So the power doeth preuente and cometh before the acte in nature Antonius Then if power goeth before thacte then a man is called honest good or chaste before either nonestie goodnesse or chastitie appereth in him Medicus In thinges morall euermore the acte goth before the power An example a Schoole-maister is called a Teacher because of his learnyng whiche is the worke goyng before the power And the cause of a good maÌ„ is his good woorkes and so of the eiuill whose woorke is either dronkennesse aduitrie thefte c. thei make him euill Antonius Then it should appere that this thyng called Actus or woorke bringeth vertue and vice in man Medicus What els doeth not euery man that liueth eate But if he eate to moche or to little doeth it not bring sicknesse Euen so of to moche laboure or idlenesse of to moche boldnesse or cowardnesse are not these actes vicious and euill And dooeth not one meane moderate them bothe Extreames are euer hurtfull Antonius What remedie then I praie you Medicus Nothyng is better then a meane called temperaunce whiche is gouerned by prudence whiche is euer contente betwene bothe and reioyseth in it Antonius So then if a man felle into extreme aduersitie and sustaine it paciently in his sickenesse pouertie or cause of grief call you this a meane or no. Medicus In euery woorke or sufferyng there is pleasure or displeasure If a manne doe reioyce in trouble in chastitie in bearyng of cruell wordes or slauÌ„der the same is a prudent manne and his suffering maketh it a meane to him but other men that are chastised and will suffer outwardlie and it greueth theim in so doyng thesame is vicious and lacketh meane or prudence Antonius Hath the soule any delites in her or no Medicus Yes trulie in three thinges The firstâ— profitable wherof springeth housebandrie to nourishe the yearth as also Phisicke to help the bodie knighthod to go to battel c The seconde is delectable as taking pleasure in thinges doen which is chiefly nourished of the soule in whiche consisteth alâ— the pleasures of the worlde The thirde is called good that is to be vertuous louing sober pacieÌ„t and also to the soule or minde are enioyned habite power and passion Antonius Haue yong childreÌ„ the soule in al poinctes as womeÌ„ haue or no in operacioÌ„ or eleccioÌ„ Medicus Aristotle saieth that operacion of the will of the soule is common to children but the eleccion or choice be not in them to will Antonius What is will in the soule Medicus The will is the entente but eleccion is the antecedent to the entente for eleccion goeth before operacion or woorke and the worke doeth followe thesame as doyng of thinges buiyng selling and all the artes and sciences are so to be considered Frste by eleccion then by operacion as by art I doe proue you to haue the pestilence experience hath taught me whiche yong children can not knowe as Gramer Rethorike Musicke Phisicke before thei haue lerned theÌ„ or begun with their principles Antonius Now I will stoppe and laie a strawe and commen as yet no more of the matters of the soule but onely of the body and namely in this poinct of the pestilence What is the cause of thesame good Maister doctor Medicus That whiche we doe se we do testifie and â—hat which we do testifie is true Therfore no man ought in matters which apperteineth to the estate of life to write fables or lies but that which is of great aucthoriteâ— and of good experience This pestilent feuer saith Hipocrates is in two partes coÌ„sidered the first is common to euery man by the corrupcion of aire The seconde is priuate or particular to some men through euill diet replecion which bringeth putrifaccion and finally mortificacion And Galen in the diffrences of feuers doth affirme thesame saiyng Vnam aerem viciatum ac putridum alteraÌ„ homoree corporis virioso victu colectos ad putrescenduÌ„ paratos Auicen also Tractus quartus de febribê° pestilentialibus cap. i. WheÌ„ there doeth come a sodain alteracion or chaunge in the qualitie of water froÌ„ cold to heate or transmutacion froÌ„ swetenes to stincke as it chaunceth in waters through corrupted mixture of putrified vapour infâ—ctyng bothe aire water whiche of their own simplicitie are cleane but through euill mixture are poisoned or when strong windes doe cary pestileÌ„t fume or vapours from stinkyng places to the cleane partes as bodies dedde of the plague vnburied or mortalitie in battail death of cattell rotten fennes coming sodainly by the impression of aire creping to the harte corrupting the spirites this is a dispersed pestilence by the inspiracion of aire Also by replecion Uenus bathyng or openyng the pores rotten foode fruiâ—t moche Wine or immoderate laboure or the time being hote and moiste These are greate
aungell commaunde Sathan to departe make cleane his conscience with a gladde mynde to reioyce onelie in thy mercie for vaine is the helpe of man but thy mercie doeth endure for euer wee are thy people and the Shepe of thy pasture to thee wee shall geue praise for euer and euer Amen Ciuis Amen Amen Lorde receiue my soule into thy handes thou God of truthe Theologus THe mightie God of Angels and the former of al thinges visible and inuisible in whose haÌ„des is onely life and death light and darkenes and all the mocioÌ„s of the soule and bodie without the moste mightie God all thynges had been nothyng and of nothyng all thynges are made by thee without thy Christ and thy blessed spirit whiche is one coeternall trinitée all fleshe were accursed all consciences molested and all soules vtterlie dampned From light into darkenesse from fredome into euerlasting reprobacion but by Iesus Christ thine onely sonne we thank thee dere father of all mercie that now it hath pleased thee to take to thy mercie at this present time our brother whom thou haste elected consecrated and now he shall by thy mercie and pitee bee sanctified vnto thee to be a citezen of eternall glorie now dode fleshe and bloode forsake him and all his worldlie strength faileth hym Now is the Orgaines yeldyng vp the heauenlie sounde his soule cometh now vnto thee good Lorde receiue it to thy mercie into thine euerlastyng glorie where as Abraham Isaac and Iacob are continuallie to thee oh heauenlie father be incessaunt honour and glorie AMEN ¶ The ende of the Dialogue A Copie of a letter to Frances Barlowe by W. B. WHeÌ„ the time of trouble draweth nere good Frances Barlowe as death whiche shall separate the soule from the body if we be not ware and wisely prouident we shal stand in great dauÌ„ger of losses first we shall lose our health strength and beautie wherein we haue delighted and all our censes as pleasure of spâ—che ioye of harte and the coÌ„fortable sight of the eies wherwith we do daily behold all the pleasures of this world c. we shall lose all our furder treasures laudes and substaunce and also our liues and as dung be cast into the earth and finally our soules banished from Gods blessed presence or resting place Therefore let vs call my Fraunces to our remembraÌ„ce the fearfull curses of almighty God agaiÌ„st our sinnes and the cause of our plagues whiche is our abominable liuing in sinning against God in thought worde and dede against heauen and earthe in pride wrath idolatrie fornicatioÌ„ swearing lust gluttonie stopping of our eares against grace and the woorde of truthe let vs call to remembraunce how that we haue doen wrong to eche other in woorde deede in flauÌ„dring or in hindring by bargainiÌ„g c. Our brethren for whom Christ hath died whom we haue hated not pitied in their extreme sorowes and aduersities haue not paied their labours and trauels let vs repent and call for grace and restore now while we are in the waie of grace in that that we can not make satisfaction for oure sinnes by no merites of almes praiers oblations c. whiche are vncleane in Gods eine as coÌ„cerning the remission of our sinnes as Iob saieth how can he be clene that is borne of a woman beholde he wil giue no light vnto the Moone and the starres ar vnclene in his sight how muche more maÌ„ a worme euen the sonne of a man whiche is but a worme which in beholding of his sinne hath no cause but to dispaire and to be daÌ„pned what remedy in this case none but with al spede by faith lift vp your hed and beholde euen Iesus Christe on Gods right hande pleading our case excusing vs to his father whiche praieth to him for vs and is heard and SathaÌ„ beten doune and Gods Aungels set at our bedside with spirituall armour for vs in this battell of death against Sathan to conducte vs to that happie landerlet vs knele doune and firste saie whatsoeuer God doth sende to vs life or death his name be praysed his will bee done in earth as it is with his Aungels in heauen desiring him to be fed with his liuely worde and blessed sacrament the immortal fode for the soule passing al worldly treasures or phisick for the body that it would please him to pardon our trespasses and offences in thought worde and dede against his diuine maiestie euen as we doe forgeue our enemies soche faultes as they do here in earth against vs and that in the time of agonie or paines of death he suffer vs not to fall into temptation or bee ouerladen vnder our crosse but that his hande may helpe vs and deliuer vs froÌ„ this vile life full of miseries and bring vs into the lande of the liuing in doing this you shall be moste happie and blessed let vs submitt our selues to him that hath made vs we haue not made our selues we are his vessels and are in his sight can nat flée from his presence nor runne beyonde that rase whiche he hath appointed vs he bringeth death and restoreth again to life in the resurrection Oh be coÌ„tent to render thesame talent which was but lent vnto you euen your body the giftes of nature and grace commit wife children and all to him He doeth no wrong he taketh but his owne RemeÌ„ber he brought you in hether naked and how you doe liue but a smal time and ar ful of misery Like a flower for the time and shall passe away like a shadowe Alas we doe deserue great punishement but he plageth vs not according to the grauitée of our sinnes for then were we dampned or like vnto Sodome that perished without handes in the daye of Gods wrath and veÌ„geaunce Consider Fraunces that this is no newes or maruelous chaunce that you should change your life well it happened to al your forefathers from AdaÌ„ to kinges and all the nobles of the yearth and to the poore also Al fleshe is grasse and wormes are the companions to the corse in darke graue or house of claye Yet there is a daie whiche God hath appointed whiche none can tel but himself in whiche he wil iudge both the quick and dead and call all fleshe before him both his very elect and the merriles reprobates and then body and soule shall remayne immortall together haue life euerlasting This hold fast dere FrauÌ„ces as an anker in this storme from death to life euerlasting Holde fast the .xij. articles of the Christian faith praie to the end onely to God the father by Christ remember his promises that at what time soeuer a sinner doth repent he will forgeue Cal he will aunswere vnto thy soule knocke and he wil open This time of your aduersitee and plague of the pestileÌ„ce doth make you forget all pleasures and delites paste