Selected quad for the lemma: cause_n
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A17158
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A dialogue bothe pleasaunte and pietifull wherein is a goodly regimente against the feuer pestilence with a consolacion and comfort against death / newly corrected by Willyam Belleyn, the autour thereof.
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Bullein, William, d. 1576.
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1564
(1564)
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STC 4036.5; ESTC S255
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80,303
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210
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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
no Phisike can preuaile the sorowes of death doeth compasse me rounde about the policie of the worlde with feare bad me flie and vse Gods meanes as Lot did wheÌ„ Sodome was a fire But now doe I se who so escapeth honger and the sword shalbe ouertaken with the pestilence I am at the pittes brinke now begin I to waxe weake in bodie I am verie drie my paine dooeth increase he is gone that did strike me but I doe fele his wound that he gaue me Alas woe is my vile stinkyng carkas and filthie fleshe conceiued and borne in sinne depriued of originall iustice compared to a beaste in Adam fallen as a rotten Aple from a liuing trée What haue I gotten my Lorde God by my fall nothing els but onely darkenesse care miserie affliccion sickenesse paine agues and now in myne harte Death moste painfull it self Now for all my pompe healthe wealthe riches and vaine pleasures of this worlde this my bodie whiche I haue bothe costlâ—e clothed well fedde and garnished with all delites for whose sake I haue been couetous and sinned against Iesus Christe to maintaine thesame bodie From heÌ„ceforth therefore now shall I bee tourned into a stinkyng carrion for wormes delite dust claie rotten moste vile forsaken of al meÌ„ poore without substaunce naked without clothing sowen in dishonour forgotten of my posteritee Not knowen from henceforthe vanishe like a shadowe wither like a leafe and fade as a flower Oh vncertain life but moste assured death fie on this filthie shadowe of this worlde and flattryng of thesame with all the instrumentes of the fleshe Oh Lorde although I be in this extreame trouble yet haue mercie vppon me according to thy greate mercie and louing kindnes For I doe make my praier in the tyme of trouble trustyng that thou wilt heare me Roger. Maistres the fearfull thing that talked with my Maister is gone Let vs go heare what newes with him Vxor. I am glad it is past thankes be to God I will go with spede to se my housebande for he hath been in greate daunger Roger. Sir I am glad that he is gone the deuill go with him hath he taken all your gold Ciuis No I haue my golde in store for in the worlde I founde it and in the worlde I muste leaue it it is but vaine and can not helpe in the time of this my trouble God hath preuented me and somoned me to appere before his seat This death hath smitten me I must dye Vxor. Alas my good swete housebande what aileth you Or what would you haue me doe for you to helpe you in this case Ciuis Helpe me into some house where as I might sende for some manne of God to be my heauenlie Phisicion teachyng me the waie to the kyngdome of Christe Roger. Here is a house at hande and here is your horse also we will helpe you vp and carrie you to this place Vxor. Now sir you be come here into this place for gods sake discoÌ„fort not your self I trust you shall doe well you shall want nothing that maie be had for mony gold and siluer I will sende for your own brethren and sisters You shall haue withal spede the best learned Phisicians in this Realme in the meane tyme drinke Dragon water MithridatuÌ„ mingled togither to put this passioÌ„ from your hart Ride Roger and seke a Phisician with al spede spare not the horse Ciuis Soft sirra and speake with me and doe what that I dooe commaunde you in the name of Iesus Christ. Roger. Sir looke what your maistership shall commaunde me to dooe that will I dooe with all spede and tary not Ciuis Go thy waies and praie moister Theologus to come to me that I maie haue his counsaille praie him to come with speede deliuer him this token Roger. I shall in the meane tyme good maister be of good cheare for Gods sake Vxor. Alas what shall I doe my poore childreÌ„ Ciuis I haue set my worldly thinges in order for so hath Gods worde taught me to do I thanke God and my debtes shalbe truelie paied and whatsoeuer any poor man doeth owe me I do forgeue them and restitucioÌ„ shall I make with all spede to as many as I haue wronged And I shall leaue plentie to you and my children requiryng you to liue according to Gods commaundement obeiyng him all y e daies of your liues and remember death and to doe to all men as you would be doen vnto To liue chast either in Mariage or a life sole vse praier chast your bodies with abstinence Bee pitifully minded hate vice beware of wicked companie loue well the temple of god visite the prisoners and helpelesse this is good Religion in the iyes of God As nere as you can kéepe the commauÌ„dementes of the almightie God and beware of idlenes and pride of harte lamente no more good wife For who can kepe that must nedes a waie me thinke I heare Theologus come Theologus Sir God the heauenlie Phisicion blesse you and geue you the perfite consolacion of conscience in Christ his sonne and geue you grace mekelie to beare this his crosse Ciuis You are hartely welcome deare Theologus I haue thoughte it long since I did sende for you Theologus Your man declared to me by the waie a pitifull storie which happened to you this daie Furder I had soner been with you but one maister Antonius sent for me but or I came he was dedde and Auarus and Ambodexter is in his house preparyng a solemne funerall for hym Ciuis Oh sir then I haue no cause to reherase the matter new again but seing my fleshe is nere the pit and in a maner my breathe faileth me beyng wouÌ„ded with death and that I am of twoo partes bodie and soule the one paste all cure the other in hope of saluacion I desire if it please God that I maie liue to thende of your oracions Declare vnto me what is the cause of sinne Theologus The Deuill was the first cause of sinne as it is written in Genesis how with a lie he deceiued the woman and thei that committe sinne are of the Deuill for he hath sinned from the beginnyng of the worlde and is the firste aucthour of sinne The seconde cause was manne declinyng from God and credityng the Deuill by whiche man sinne entred into the worlde and all the calamities and crosses therein as sorowe dread feare pouertie sickenesse and death it self all to punishe sinne Ciuis Oh lord how I haue erred I had thought God had been the cause As when I rede these woordes Indurabo cor Pharaonis I will indurate y e hart of Pharao with soche like places his induracion was the cause of his sinne and who did indurate him but God And when it is said ne nos inducas iÌ„ tentationem neither lede vs into temptacion c. Here I gathered it was God that led