periurie he forbiddeth to swear at all to kéepe men from murther he forbids men to be angrie We for a humane constitution doe driue men to the vttermost bound or verie point of manflaughter But so often as there appeareth any probable cause it is the part of charitie to exhort our neighbours vnto those things which the weakenesse of his bodie doth require And if there appeare nâ—… cause yet it is the dutie of christian charitie fauourably to interpret the matter that it might be done with a good minde vnlesse he that wil eate shall shew therin a manifest contempt of the lawes And such as shall contemptuously and seditiously eate any thing that is forbidden by law the ciuill Magistrate doth iustly punish But what euery man may eate in his own house for the health of his bodie it is for Physitians and not for Magistrates to determine But if hereupon also any shall be so wicked as to raise any tumult let him be guiltie of sedition and not he that prouideth for his bodily health not breaking either Gods law or mans law And such is the lenitie and moderation of the Church of Christ that vpon good cause they will of their owne accord stirre vp men to vse such things as the health of their bodie shall require and which their licences or charters wil also arme men against the accusations and backbitings of ill disposed persons It may be called zeale if any man shall deale seuerely with his owne body for euerie man is best knowne vnto himselfe but where is the pietie or where is the charitie of these men who contrarie to the law of nature contrarie to the law of God and contrarie to the meaning of the Church would enforce their weak brother vnto death or to some kinde of disease more cruell than death it selfe But. Your speach makes me to remember a storie of â—…ne Mounsier Eros a learned man and now verie old he would neuer eate any flesh vpon Fridayes nor in Lent and yet by reason of diuerse infirmities that vexed him he had a licence or dispensation from the Bishoppe to eate what hée would This Mounsier Eros for his health â—…ake went on a time to Feruentia and I in kindnesse bare him companie Being come to Feruentia he turned into the house of an old friend of his who had often by letters inuited him thither This friend of his was a man of great wealth and authoritie He came to a fish dinner but Eros began to be verie daungerously â—…icke there was an armie of diseases vppon him the ague the headach vomiting the stone c. This host although he saw his friend in great daunger yet durst not giue him one bit of flesh And why thinke you he saw causes inough why he might lawfully doe it and he had séene the Bishops dispensation but he feared the tongues of men And now the disease was growne so farre vppon him that it was in vaine to giue him any Fish What did Mounsier Eros I know the nature of the man he had rather die then to doe any thing that might procure his friend any enuie But. He shut himselfe into his Chamber and for three dayes togither he liued after his olde maner his dinner was an Egge onely his drinke was water boyled with Sugar So soone as the Ague had left him he took his horse and carried his diet with him Fish What was that But. Almond milke in a Flagon Bottle and Raisins in the Sunne in a Bagge When he came at home he had a â—…itte of the stone and hee kept his bedde for it a whole moneth togither Now because he did eate euery day an Egge at his friends house there followed a horrible rumour after his departure of eating of flesh and in that furious manner it was aggrauated as if he had poysoned teâ—…ne men and this rumor was spread as farre as Paris What doe you thinke to be the fittest remedy against such offences Fish The best remedie that I know is this let them powre all their chamber pots vpon their heads and if they chaunce to méete you stoppe your nose vntill you are past them it may be that so they may be ashamed of their follie But. Certainely Preachers shal doe wel sharpely to reprooue this Pharisaicall impietie But what thinke you of that hoste Fish He séemed to be a wise man who knew full well what Tragedies vpon friuolous occasions would be 〈◊〉 by the foolish people But it is now time to returne from this long digression to our former purpose But. There is no losse of time in this digression it is to the purpose vnlesse perhappes you haue any thing else to adde to that which hath béene sayd already concerning humane constitutions Fish Truly to mée it séemeth that hée is not a right obseruer of mens lawes which doth neglâ—…ct the meaning drift of the lawe-makers for hée that vpon holy dayes abstaineth from handy labour and yet in the meane time is not at leisure to heare Sermons and to ioyne with the congregation in the exercâ—…es of Gods worshippâ—… â—…oth neglect the chiefest thing for which the festiuall day was instituted for therefore is one good worke then forbidden that a better might be doone in his stéede but they which leaue their ordinary businesse onely to haunt tauerns and harlots houses to fight and brawle to be great drinkers and riotous c. they are double violaters of the holy festiuall day But. And I knowe diuers which woulde choose rather to die than to minister the Sacrament if by chaunce they had tasted any meaâ—…e that morning or if but one droppe of water while they wash their mouth should chaunce to slippe downe their throate And yet the same persons haue confessed that at the same instant they haue carried some priuy grudge against certaine persons whom they would haue killed if fit oportunitie would haue serued neyther did they make any scruple or doubt to come to the holy table of the Lord with this bloody minde Fishm. And as prepostereus are men in their iudgements concerning vowes There is no vowe more religious than that of baptisme Now he that hath vowed a monasticall life c. and afterward vpon iust cauâ—…e changeth his garment or his place is sought for as if hée had poysoned his father he is apprehended haled and pulled imprisond and bound many times put to death for the honour of his order But they whose life is directly contrary vnto the vowe which they made in baptisme while they giuâ—… themselues wholy to serue mammon their belly and the pompe of this worlde they are had in great accompt neyther are these men charged with the crime of violating their vow neither are they accompted apostataes or back sliders but good christians But. He is punished that being mooued by some vrgent cause dooth sweare a false oath but they that mingle euery third word with a false oath are not punished
reuisite that holy Uirgin by the sea coaâ—…t called our Ladie of Walsingham that is in so great account in England for about some thrée year 〈◊〉 since I did visite her before Men. For your pleasure sake I thinke Ogyg. Nay for religion sake Men. This religion I thinke you learned when you learned Gréeke Ogyg. No good sir but my wiues mother bound her selfe by a vow that if her daughter did bring forth a sonne aliue I should go in mine owne person and salute St. Iames of Compostella and giue him thankes for it Men. Did you salute the Saint onely in your own name and your mother in law Ogyg. Yea in the name of all my familie Men. Surely I thinke your familie should haue done euen as well if you had neuer gone to salute Saint Iames but I pray what answer did he make you when you thanked him for your sâ—…nne Ogyg. None at all but when I gaue him my present hée séemed to smile and a little to nod with his head and withall reached me this hollow shell Me. Why doth he bestow such gifts rather thaÌ„ other things Ogyg. Because he hath aboundaunce of them the seâ—… being so neaâ—… Mene. A good saint indéede which doth both the parte of a Midwife to women in child bed and is so bountifnll vntâ—… strangers But what new kinde of vowing call you this that one that is idle shoulde enioyne another to labour If you shoulde make a vowe that if you shoulde spéede wâ—…ll in some thinges that you â—…oe about I shoulde fast twice in a wéeke Doe you thinke that I must doe that which you haue vowed Ogyg. I doe not thinke you would doe so although you had vowed it in your owne name for you make but a sport of it to mocke the Saints or to besmeare their mouthes but she is my mother and I must obey her you know the affections of women and it stoode me vpon Mene. If you had not performed hir vow what had béene the danger Ogyg. I confesse that the Saint could not haue sued mée at lawe for it buâ—… heereafter he might peâ—…happes giue but deafe eare to my prayers or sende some calamitie vppon my family and neuer make wordes of the matter you know the fashion of princes great persons wheÌ„ they â—…ake against one Mene. I pray tel me how doth that good man Iames how doth he Ogyg. Much celder and poorer than he was wont to be Mâ—… What 's the cause his old agâ—… I think he be very olde Ogyg. Away triâ—…ler away you knowe that Saints waxe not olde but this new perswasion that is gone ouer all the worlde is the cause that he is not so often visited as hée was wont and if any chaunce to come vnto him they salute him onely but they geue him liâ—…e or nothing thinking that that money were better bestowed â—…on the poore foâ—…s yea and theâ—… will not sticke to saie so too Menâ—… Oh wicked pâ—…rswasion Ogyg. Alas the more is the pittie And therefore so great an â—…postle which was woont to glister all with gold and precâ—…ous stones now standes like a wodden thing hauing scarce tallow candle beâ—…re him Men. That 's great pitty but if it be as I heare I promise you it is very like that all other Saints will be serued with the same sawce Ogyg. T is true indéede â—…r there is an â—…pistle 〈◊〉 which the virgin Mary her selfe hath written of this matter Mene. What Mary is that Og. She that hath her surname of a stone Men. If I be not deceinâ—…d it is shâ—… that is amongst the people of Belgiâ—… Og. The very same Men. To whom did she write Og. The epistle it selfe sheweth that Men. By whom was it sent Og. No doubt by an Angell which when he had written it set it vp in a pulpit where he preacheth to whome it was sent And because you shall suspect no fraud in the matter you shall see the Epistle that was written with the Angells owne hand Mene. Do yâ—…u so well knowe that Angels hand that is secretary to the virgin Mary Og. Why not Mene. How doe you know it Og. I haue read Bedes Epitaph which was giuen by an Angell the formes of the letters doe agrée in all poyntes And I haue read a quittance sent to Saint Giles they all agrée is not this sufficient proofe of the matter Mene. May I not sée it Og. Yes if you will promise me to be secret Mene. As secret as a stone Og. And there be stones nowadayes that are infamous in this respect that they can keepe nothing close Men. Thâ—…n you shall speake to one that is dumbe if you trust not stones Og. Upon that condition I wil reade it vnto you hearken with â—…oth your cares Men. Soâ—… I will Og. ¶ The Epistle of the virgin Mary MAry the mother of Iesus to Glaucoplutus sendes gréeting Whereas you following Luther doe earnestly perswade men that it is more than neede to pray vnto Saints Know that in this respect you are much in my fauour for vntill of late I was euen tyrâ—…d with the wicked complaints and lamentations of mortall men To one woman they came still for euery thing as if my sonne should be still an infant because he is so painted in my bosome and as if he should still be at his mothers becke and as if hée durst deny me nothing that I should demaund of him for feare forsooth that I should deny him my teats when he were a thirst And many times they craue those things of me being a virgin which a shamefast yong man durst scarce demaund of a common harlot and which I am ashamed to commit to writing In the meane time the Merchants Factor being bounâ—… for Spaine commits to my charge the honesty of his concubine And the holy Nunne forsooth hauing cast away hir vaile and ready to runne away commits vnto me the fame of hâ—…r integrity which she is determined to prostitute and make common The wicked souldier makes a pitifull crie vnto me and when he is conducted to the slaughter house to filch and piâ—…er then he crieth O blessed virgin giue me a good bootie â—…hen comes the â—…icer and gamster and he crieth fauor me O blessed saint and thou shalt haue part of our winnings And if the dice doe not fauor them then they terme me with reproches and curse me most â—…itterly The couetous worldling that exposeth himselfe to filthy lucre he cryeth send me a plentifull encrease If I deny them any thing straitway they exclaime against me that I am not the mother of pittie The prayers of some others are as foolish as impious the vnmarried woman crieth Mary send me a faire and rich husband the married woman crieth giue me prety children shée that is great calleth to me for a happy deliuerance the olde woman crieth out vâ—…to me that she may liue long without the cough and thirst the dâ—…ating olde man he crieth let me be yong againe the
batter downe my hold and make me quite to giue ouer and no lesse in boasting manner most confidently they gaue out amongst themsel◅es But God be thanked who suffered them like deluded soules no lesse foolish then malitiously to triumph before the victorie and my feare is that those men which traueled so far and searched so neare and were at such cost and raked as it were so many backesides and troubled both themselues and others and all for the finding and reuiewing of an old rotten coffin so many yeares since buried with a blocks end in it sor want of a better co◅se haue receiued the most hurt themselues for some of them besides the forfiture of their credit which they pawned vpon the bargaine haue prooued since that like cloth that shrinkes in the wetting and hauing borrowed till no man will trust them are glad to liue where no man doth know them shifting for themselues tanquam indiuidua vaga which are vix demonstratiua in their owne countrey wherof I take no pleasure at all for I haue alwaies wished them more good then they doe themselues and I hope the rest of their confederates will make good vse of their fellowes falls But as for you right Worshipfull and in the Lord intirely beloued your hearts and hands haue euer bin free from such kinde of practises and blessed be God that hath euer kept you from casting in your lot amongst them whose deuising hath bin still to spreade nets for the innocent and simple man and as the remembrance of your antient loue doth much reioyce me so is my ioy much more increased through the constant continuance of your loue which by many signes and tokens did most plentifully appeare when after many yeares discontinuance it pleased the Lord of his goodnesse to bring mee amongst you againe And now beloued in the Lord what remaineth but that you continue your antient holy courses that so the fame of your faith loue and zeale which is spread farre and neare may increase yet more and more to your euerlasting commendation And if you haue still the holy assemblies and sacred exercises of religion continued amongst you as I hope you haue I beseeeh you be thankfull vnto God for them and make your best vse of them while you may And you that be the worthy Senatours and gouernours of that Citie let me intreate you to follow the good example of your predecessours grace the holy assemblies with your presence and goe before the people to Gods house as Dauid did in fetching home the Arke incourage your Pastors and Preachers still and shew forth the power of religion in your holy conversation and good gouernment as you haue done And my good brethren which be of the ministerie in that Citie if I haue found grace in your eyes and may be counted worthy to aduise you in the Lord be you all of one heart and of one minde in the Lord. And I beseech you forget not the holy counsell which one of your antient Fathers and Pastours was wont oftentimes to put you in minde of though there may be some difference in opinion about matters of circumstance and lesse weight yet let there be no difference in brotherly affection but loue one another in the Lord from the heart remembring that of the Apostle If any be otherwise minded God shall reueale it vnto him in his good time and let none be too forward in rushing into the heart and conscience of his brother for that is as you know Gods prerogatiue but rather imitate the Lord himselfe who said if Solomon did sinne against him he would visite him with the roddes of the children of men but yet his louing kindnesse and mercy he would not take from him So though there may perhappes arise some hote disputes amongst you about this or that and in heate you may perchance sometimes strike too hard and make the sparkles ◅ie too fast yea cause may be giuen sometime to reprehend one another roundly as Paul did Peter yet let charitie louing kindnes neuer depart frō amongst you the God of peace shall blesse you as he hath done to the wonder of the world I know you are already established in the present truth and therefore neede none of my instructions yet for somuch as sound faith hath neede of a strengthning and a pure minde of a stirring vp and a wearie heart of a warming I beare my selfe somewhat bold vpon your Christian patience to write thus vnto you as I doe And now right Worshipful and the rest of your Citie beloued in the Lord for a testimonie of a heart that would be thankfull if my velle posse would be sutable the one to the other I doe heere offer vnto your Christian consideration curteous patronage these Dialogues which I haue at times for my owne recreation translated out of Latine into english And because they containe varietie of matters therefore I dedicate them to your whole Citie which also comprehendeth varietie of wits and dispositions I trust you will accept them in good part as you alwaies haue done my selfe and all my poore and slender indeuoures in former times which if you doe you shall incourage me to labour heereafter in arguments of greater moment if greater may be In the meane time I commend you to the grace of God And as I haue you alwaies in remembrance in all my prayers so I beseech you forget not mee in yours nor the whole Church of Christ that so the communion of Saints may not sound onely in our lippes but may bee powerfull in our hearts and fruitfull one towardes another vntill wee shall all fully inioy that blessed fellowshippe of the Saints which the Lord Iesus Christ our head and blessed Redeemer hath purchased with his blood and reserued for vs in the heauens Amen From my studie at Reading in Barkeshire 1606. Your seruant for the Lord Iesus William Burton To the Christian Reader GOod Reader here I exhibite vnto thy view certaine Dialogues compiled first in Latine by that famous man Erasmus and now by mee translated into English for the generall good of our Church and Common-wealth not absque delectu or hand ouer head as they say haue I gathered them but according to the Apostles rule I haue tried all and chosen the best If thou wilt but enter into them thou shalt find so delightfull and fruitfull a walke that thou wilt hardly retire vntill thou hast gone through They are full of doctrines both sound and substantiall Repleate they are with sent◅nces not prettie but pithie and garnished they are with similies and examples both wittie and weighty Of Philosophie both naturall and supernaturall thou shalt finde there great plentie Of learning both diuine and humane thou shalt haue thy fill Both pleasure and profite will entertaine thee at thy entrance and recompence abundantly thy trauell all the way thou goest What should I say more Good wine needes no Iuy bush and Erasmus
Philosophers haue written but admit that they be all true which they write yet to bodies that are subiect to diseases oftentimes those things that be of themselues exceeding good prooue very bad We sell kiddes flesh vnto those that are troubled with feuers consumption of the lungs but not to giddy braines Fish If fish-eating be so hurtful as you would make it why doe the magistrates allow vs to sell our wares all the yéere and restraine you from selling of your commodities a good parte of the yéere But. What 's that to me peraduenture that is procured by bad Physitians to the end their gaines might be the more Fi. What doe you tell me of bad physitians why man none are more enemies to fish than they be But. O deceiue not your selfe they doe not that for any loue that they beare you or to the fishes when they can abstaine from them none more religiously they know what they doe well euough they doe therein prouide for themselues and their owne health That which makes many to cough to languish to be sicke is good prouision for them and they like it well Fish I wil not speake for Phisitions let them reuâ—…nge themselues vpon thée as I doubt not but they will if euer thou fallest into their nets It sufficeth me that I haue to defend my cause the good life of our forefaâ—…hers the authoritie of the most approoued Writers the approbation of the reuerend Bishops and the generall custome of christian countries whome if you will condemne all of madnes you may but I had rather be madde with them than soâ—…er with Butchers But. You wil not patronize the Physitian neyther will I be a censurer of ouâ—… forefathers or the common custome I was alwayes woont to reuerence them but not to inueigh against them Fishm. In this respect you are more wary than godlie vnlesse I be deceiued in you Bu. In my opinion it is good for men to beware how they haue to do wiâ—…h such as haue auctority in their hands but I will tell you what I thinke according to that which I read in my Bible that is of the vulgar translation Fish That so of a Butcher you may become a Diuine But. I thinke that the first men so soone as they were created of the moist clay had very healthful bodies which appéereth by their long liuing And further that paradise stoode in a most commodious and healthful ayre And I do thinke that such bodies in such places yéelding on euery side a sweete ayre by reason of the swéete hearbs trées and flowers that there did growe might liue long without any meate and the rather I thinke so because the earth abundaÌ„tly powred forth euery thing of it own accord without the labor of man for the dressing of such a garden was rather to be counted a pleasure than a labour Fish As yet that which you say is likely but go on But Of that great variety of things which came of sâ—…â—…ertile a ground there was nothing forbidden but onely one trée Fish Most true But And that for no other cause but that by their obedioneâ—… they might acknowledge their Lord and Maker And this I thinke that the earth when it was young did bring forth all things more happily and of better iuyce then if doth now being old and almost barren but especially in Paradise Fish Not vnlike what then But Therefore to eate there was of pleasure not of necessity Fish I haue heard so But And to abstaine from tearing or butchering liuing creatures was then a point of humanitie not oâ—… sanctitie Fish I know not that I reade that after the floud to â—…éede vpon liuing creatures was permitted I do not reade that it was forbidden before But why should there bee now a permission granted to eate of them if it were permitted before But Why doe we not féede vpon frogges as well as vpon other liuing creatures Not because they are forbidden but because we abhorre them And it may be that God in that place doth but admâ—…nish men what meates are fittest for humane â—…rugality and not what he would permit to be eaten Fâ—…sh I am no Soothâ—…sayer But But we reade that so soone as man was created it was said vnto them beare rule ouer the fishes of the sea and the fowles of the aire and all liuing things that moue vpon the earth What vse is there of this dominion if it be net lawfull to eate of them Fish O cruell Maister doâ—…st thou so debarre thy men and thy maides thy wife and thy children but by the same reason thou maiest goe eate thy chamber pot too for thou bearest rule ouer it But But heare againe you prowd Fish monger of other things there is an vse and the name of rule is not in vaine The horse doth beare me on his backe the cammell carrieth packes but of fishes what other vse can there be but to féede vpon them Fish As if forsooth there were not a number of medicines made of fishes Againe there be many things that be made onely for the delight of man who also in the beholding of them may be drawne thereby to an admiration of the Creator Peraduenture you will not beléeue that Dolphines doe carry men vpon their backes But to conclude there be fishes which doe fore-shew a tempeâ—…t to be at hand as the Hedge hog of the sea doe you not want such a seruant at home sometime But Well grant that before the floud it was not permitted to eate of any thing but of the fruites of the earth yet it was no great matter to abstaine from those things which bodily necessity required not and in killing whereof was a shew of cruelty This you will grant me that the féeding vpon lining creatures was permitted from the beginning for the imbecility of mans nature The flâ—…ud brought cold with it and we sée at this day that in colde Countries men are more ginen to eate then in hote and the ouer-flowing of waters did either extinguish or much corrupt the fruite of the earth Fish Be it so What then But And yet aftâ—…r the floud men liued aboue two hundred yeares Fish So I beléeue But Why then did almighty God permit those that were so strong without comparison to eate of all things and afterward reâ—…rained those that were of a farre weaker constitution and shorter time to certaine kinds of meates as he gaue in charge by Moses Fish As if it were for me to giâ—…e a reason of Gods doings But I thinke the Lord did then as Maisters vse to doe who abridge their seruants of their libertie which before they allowed them when they sée that they abuse their Maisters lenity and kindenesse So we take from a horse that is too lusty and vnruly his beanes and â—…ates and giue him but a little hay and then ride him with a sharper bit and sharper spurres Mankinde had shaken off all feare and reuâ—…rence of God and was
the soule of a man should be all â—…ne Eutrap They are not all one good woman but after a sorte thy soule dooth giue life and growing and sence vnto thy body and so dooth the soule of a scarabée in his bodie for whereas the soule of a man doth something which the soule of the scarabée cannot doe the cause is in the matter that can neither sing nor say because it wâ—…nteth fitte instruments for those â—…ffices Fab. This then you say that if the soule of a scarabée shoulde passe into the body of a man it shoulde doe the same things that the soule of a man dooth Eutr Nay nor yet the soule of an Angell as I haue shewed but there is no difference 〈◊〉 an Aungell and the soule of a man sauing that the soule of man was created to liue and mooue in a humane body furnished with naturall instruments and to gouerne the same and in like manner the soule of a scarabée to mooue onely the body of a scarabée Angells be not created to that end that they should giue life vnto bodies but to vnderstand without bodily instruments Fab. And can not the soule of man doe the same I pray you Eutrapilus Yes truely when it is parted from the bodie Fab. Belike then hée is not his owne man as they say while he is in the bodie Eutr Truely no vnlesse something haâ—…pen beâ—…de the common course of nature Fab. But me thinke that for one soule you haue powred me out many soules as one that giueth life an other that causeth to growe another that giueth sence another that affoordeth vnderstanding another that bestoweth memory another that is the guider of the will an other that kindleth anger and another that begetteth lust One had beene enough for me Eut. One and the same soule effecteth diuers aâ—…tions and in respect of those it hath diuers surnames as it were as a thinking soâ—…le a sensible soule an vnderstanding soule c. Fab. I doe not well vnderstand you Eutr But I will cause you to vnderstand me you are in your bed chamber a wife in your shop a weauer of tapistry in your ware house a seller of tapistry in your kitchin a cooke among your seruants a mistris and among your children a mother and yet notwithstanding all these you are in one and the same house Fab. So then belike the minde is in the body as I am in my house Eut. Right Fab. But when I worke in my shop I play not the cooke in my kitchin Eut. That is because you are not all soule but you haue a soule that carrieth a body about with it and your body cannot be in many places at once the soule because it is not a compound but a simple forme is so in the whole body that it is whole in euery part of the body although it cannot effect the same thing by euery parte neither can she effect the same things which shée effecteth in the same maner alwayes howsoeuer hir instruments be affected for shée vnderstandeth and remeÌ„breth in the brain she is angry in the heaâ—…t she lusteth in the liuer she hearetâ—… in the eares séeth in the eies smelleth in the nostrils tasteth in the palate and tongue féeleth in al the parts of the body that haue any sinewy matter adioyning for neither doth she féele in the haires of the head nor in the nailes of the fingers neither can the lights or the liuer féele of themselues nor peraduenture the splâ—…ne Fab. Therefore it quickeneth and refresheth onely in certaine parts of the bodie Eut. So it séemeth Fab. If one and the same soule effecteth all these things in one man then it followeth that the Infant in the wombe so soone as it increaseth which is a signe of life it dooth also at the same instant féele and vnderstand c. vnlesse perhaps at the beginning of one man there bée manie soules and afterward all the rest giuing place one onely dooth all so that firâ—…t a man shall be a plant and then a liuing creature and last of all a man Eut. That which you say séemeth not verie absurd vnto Aristotle but to vs it is more probable that togither with the life is infused a reasonable soule or a soule indued with reason but that which as a little fire drenched out of measure with abundance of moist matter cannot as yet shew forth his force and strength Fab. The soule therefore is bound to that bodie which it rulâ—…th and moueth is it not Eut. No otherwise then a Snaile is to her shell which she carrieth about with hir Fab. She mooueth her shel indéed yet so as she is also therwithall moued her-selfe as the maister of a ship turneth the ship which way he listeth but in the meane time he is also moued with his ship Eut. Yea or rather as a Squirrell whéeleth about the rolling Cage and in the meane time is moueable him selâ—…e Fab. And so the soule both affecteth and is affected againe Eut. Truly yea as touching her operations Fab. Then belike in respect of nature the soule of a Blackmâ—…re is equall with the soule of king Salomon Eut. True there is no abâ—…urditie in that Fab. And so are Angels alike too sith they want matter or materiall substaunce which as you say is the cause of inequalitie Eut. We haue Philosophie enough nâ—…w rather let Diuines canuas these poynts and let vs go to the matter that we beganne withall If you will be a whole mother lookâ—… your selfe to the little bodie of your tender Infant that so after that he hath vnfolded himselfe of those vapours which are as sparkles to the minde it may vse good and fitte instruments So often as you heare your childe crying like a childe thinke with your self that he doth instantly require it at your hands When you sée vpon your breast these two as it were swelling fountaines of milke and flowing of their owne accordâ—… with that milkie liquour then thinke how nature doth admonish you of your dutie Otherwise when your childe shall learne to speake and in his pleasant and prettie stammering language shall call you mother with what face can you heare this of him to whom you haue denied your pappes and haue turned ouer to a hired pappâ—… euen as if you had put it out to a goate or a shéepe When he shall be able to speake and know good from euill what if he should call you nâ—…t mother but halfe mother It may be you will trie what the rod will doâ—… but she is scarce halfe a mother which refuseth to nurse that which she hath brought forth The better part of mother-hood is the nurâ—…ing of the tender babe For it is not nursed onelie with milke but also with the swéete scent or smell of the mothers bodie it craueth the same liquour that it was familiarly acquainted withall before which it suâ—…ked in the bodie and whereby it grew together And I am of this minde
me a Camell if I had an Abbots reuenues Og. Surely to me he séemed both a godly man and wise and well read in Scotus diuinitie he opened a boxe or a case wherein the rest of that holy martires body lay Men. Did you sée his bones Ogy. No that we might not neither could wée without a ladder but he shewed vs a golden coffin that was couered with a woodden coffin which being pulled off with ropes we sawe inestimable treasures Men. What were they Og. The worst thing there was gold it shined with rare and great pretious stones they did all shine and glister some of them were bigger than a goose egge Round about it stoode certaine Monkes with great reuerence The former of them with a white rod pointed to euery stone and told vs the value and the giuer of it the chiefest of them were giuen by princes Me. He that sheweth all this had néed of a good memory Ogy. You say true yet exercise doth helpe him much for he dath it often from thence he brought vs backe againe to a secret vaâ—…lt vnder the ground there the Uirgin mother hath a little house but very darke and strong with double grates of yron Men. What is she afraid of Ogy. Nothing but théeues for I neuer saw a place more loaden with riches in all my life Mâ—…n You speake of blinde riches Ogy. When candles were brought wee saw more then a princely sight and this is not shewed but to great persons anâ—… speciall friends Last of all we were had into the Uestry againe There was set vpon a table a blacke leather casket by and by it was opened then we all worshipped vowing our knées Men. What was in it Ogy. Certaine fragments of old linâ—…en rent and torne ragged snotty handkerchers and most of them full of sneuil and dirt and neuer washed since they were occupied with these the good S. Thomas wiped off the sweate from his face and his necke and blew his nose and whatsoeuer other excrements mans body yéeldeth he dried vp with them But there my fellow Gratian beganne againe to be out of fauour for he being an Englishman and one of the Prioâ—…s acquaintance and a man of good authority the good â—…rior offered him one of those linâ—…en ragges thinking that he would haue estéemed of it as a great gift But Gratian not without great loathing tooke it vp very gingerly betwéene his fingers and his thumbe and contemptuously threw it from him againe and â—…macked aâ—… it with his liâ—…s after the manner of riders that smacke to their horses for this was his mannâ—…r 〈◊〉 if any thing offended him which he iudged worthy to be contemned I was both afraid and ashaâ—…d But the Prior as he was very wise dissembled this fact after he had offred vs a cup of wine he did very curteously dismissâ—… vs then 〈◊〉 were to take ship for London M. what were you to do wheÌ„ you came near the laÌ„ding place Og. Something but I would by no means land there for it was more infamous for cosonages and robberies then any rockes be for indangering of sailers I le tel you what I saw at my last passage thâ—…re There were a company of vs carried from the shoare to a great ship at Calis Amongst these there was a poore ragged youth of him they must néeds haue halfe a grote for so much they extorte of euery one if they go neuer so little a way with a man He pleades pouerty they iestingly dâ—…mand it stil at last they puld off his shoos betwixt the soles they found x. or xii grotes which they tooke away making an open laughing game of the matter scoffing at the vnhappy Frenchman Men. What did the youth Og. What could he doe he wept Men. Did they this by authoritie Og. By the same authority wherby they rob the packes of their passengers and take mens purses when time serues theÌ„ Men. It is maruell that they durst do such a wicked déed in the presence of so many Ogyg. They are so accustomed to it that they thinke they may do it lawfully In the great ship there were many lookers on in the boate were some English â—…actors that murmured at the matter but all in vaine they as in a meriment boasted that they had taken a wicked Frenchman Me. Such Mariners as play the théeues in ieast and doe make but a sport of it would be hanged in good earnest Og. And with such doe both shoares abound but héere you may coniecture what the maisters wil do when their seruants dare play such partes therefore héereafter I will rather go far about than passe such a short cut And moreouer as the waie to hell is most easie to finde but the way from thence is most hard so at this hauen the entrance is not very easie but the going out payeth for all There were certaine sailers of Antwerp that tarried long at London with them I determined to goe to sea Men. Hath that region such holy Seamen Ogyg. I confesse that as an Ape is alwayes an Ape so a Marâ—…iner is alwayes a Marriner but if they be compared with those that haue learned to liue by theft they are Angells Mene. I will remember this if at any time I be disposed to sée that Iland but returne into the way from whence I drew you Ogy. As we were going towards London not farre beyond Canturbury we came to a very hollow way and narrow and withall very stéepe or downe hill with such a ragged banke on both sides that you cannot auoide it and there is no remedy but you must néedes ride that way On the left hand of that way was a begging place for certaine old men that sate there their manner is so soone as they sée any horse-man approaching one of them commeth running out and besprinkeleth the horse man with holy water then he offereth him an old shooe to kisse tied to a curtaine ring in which ring is a glasse like a counteâ—…fet pretious stone they that kisse it must giue him some mony Men. I rather alow old men to beg on such a way than a company of strong théeues Ogy. Gratian he rode by mee on the right hand and was next vnto the beggars he was besprinkeled with holy waters well he tooke it after a sort but when the old shooe was reached him to kisse he demanded the reason of it the olde man said it was Saint Thomas his shooe with that the man waxed angry and turning vnto me said What doe these beasts meane that we must kisse the shooes of euery good man why doe they not also reach vs their spittle and other excrements of their body to kisse I pittied the old man and gaue him some mony to comfort him withall Men. In my opinion Gratian had cause to be angry If hosen and shooes were kept as an argument of a sparing life I should not greatly mis-like it but it is a very
that are stung of a Serpent This I haue obserued that there is no kinde of death so bitter but it may bee endured if a man bee resolued to depart with a bolde courage Mar. Which of your friends deaths was the more christian like Phae. Me thought Georges was the more magnificent Mar. What is there ambition in death Phae. I neuer saw two in all my life die sâ—… vnlike in their death if you be at leasure I wil describe both their departures vnto you and you shall iudge whether of their ends is the more to be desired of a christian man Mar. I shal most willingly harken vnto you Ph. Then first you shall heare of Georges departure When there appeared in him certaine signes of death all the rowt of Phisitians which had long had him in cure dissembling his end beganne to require their mony Mar. How many Phisitians were there Phâ—… Sometime ten sâ—…etime twelue and when there were fewest there were sixe Mar. Enough to kill a strong man Phae. When they had gotten their mony they secretly tâ—…ld his neighbours that were about him that death was at hand and wished them to prouide for his soules health for as for his bodily health there was no hope Now the sicke man is gently admonished by his friends to commit the cure of his body to God and now to thinke vpon nothing but of such things as might make to a happy departure out of this world Whâ—…n George heard this newes he looketh vpon his Phisitians with wonderful indignation taking it very gréeuously that they had giuen him ouer Their answer was that they were Phisitians and not gods and that they had done for him whatsoeuer by Art they could doe but against fatall necessity there was no remedy This done they went aside into the next chamber Marcolphus What did they tarry after they had their mony Phae. They could not agrée vpon the kind of his disease one said it was a dropsie another said it was a timpany anoâ—…her said it was an apostumation in his guts one said one thing another said another and all that whole time that they handled the sicke man most bitterly they contended stil about the kinde of his disease Marcol Oh how happy was that patient in the meane time Phae. Well to end that strife they prayed his wife to let them make an Anotomy of the dead body telling her that it would be very honourable and a thing vsuall amongst great persons and moreouer that it would be much for the good of others and that it would increase the heape of his merites And last of all they promise to purchase thirty masses at their owne cost and charge to be sung for his soule which would much profite him being dead This the sicke man did hardly yeeld vnto yet at the last by the intreaty of his wife and his neighbours that were about him it was granted This being obtained all the Phisitians tooke their leaue for they hold it vnlawâ—…ull for them that are vsed to succour life to bee present at a mans death or at his funeralls By and by atter was Bernardine sent for to heare his confession a man hee is as you know reuerendly addicted to the order of the Franciscans But before he hadde finished his confession there were in the house a company of foure orders commonly called Mendicants or begging Friars Mar. What so many vultures to one carkasse Phae. And then was called the Parish Priest to annoile him and to giue him the holy Sacrament Mar. Uery religiously indéede Phae. But there had like to haue béene a very bloody battell betwéene the Monks and the parish Priest Mar. What by the bed of the sicke man Phae. Yes verily and Christ looking on too Marcolphus What was the cause of such a suddaine tumult Phae. The parish Priest when he knew that the sicke man had confessed himselfe to a Franciscan denied him both extreame vnction and the Sacrament yea and his buriall too vnlesse hee also might heare with his owne eares the sicke mans confession alledging that he was the Minister of that Parish and that he must giue an account to God for his sheep which he could not doe vnlesse he knew the secrets of his conscience Mar. Did he not séeme to speake reasonably Phae. Surely not to them for they did all with a lowde voice stanâ—… against it especially Bernarâ—…ine and Vincentius the Dominican Friar Mar. What reasons brought they Phae They did incessantly belabor the parish Priest with great reproaches and withall called him Asse and saide that hâ—… was worthy to be a swine-heard I quoth Vincenâ—… am a Batchelor of â—…iuinity aâ—…d am shortly to be licenciated and intitâ—…d Doctor thou doost scarce reade â—…he Gospel so far art thou fâ—…om being able to discusse cases of conscience but if you wil néeds busie your selfe go your way and sée what your wife doth and your bastards at home and many other things which I am ashamed to râ—…hearse Mar. What said he to all this was he mute Ph. Mute nay you would haue saide the grashopper had broken his wing I wil make quoth he farre better batchellors of diuinitie than thou art of beane stalkes The Authors and pâ—…incipall men of your orders were Dominicke and Francis where did they learne Aristotles philosophie or the Arguments of Thomas Aquinas or the Speculations of Scotus Or where were they created batchellors of Diuinitie you haue crept into the world too ready to beléeue your lies and when you first sprang vp you were but a few and meane enough God wot You did once nestle in fieldes and villages within a short space you found the way into euery wealthy cittie In the fields was wont to be a place for your worke but now you are no where but in rich mens houses You bâ—…ast of the title of Bishops but your priuiledges are nothing worth but when the Bishop or Pastor or Uicar are ydle and do loyter or wil giue place vnto you But none of you all shall preach in my church so long as I am Pastor and in health I am no batchellor of diuinitie no more was Saint Martin and yet he was a bishop but looke what learning I want I will not come to you for it Doe you thinke that the world is now so simple and blockish that wheresoeuer they sée one clad like S. Dominicke or Saint Francis they should presently â—…hinke their sanctimony to be there Is it any matter to you what I do at home What you doe in your dennes and how you vse holie virgins and nunnes the worlde knoweth well enough As for the houses of rich men that you haunt so much how little the bâ—…tter or the honester they are for your comming thither is sufficiently knowne to all men euen to the poreblinde and barbers The rest Marcolphus I dare not tell surely those reuerend fathers he handled very vnreuerently neyther had there béene any end if George the sicke had
suspected some falshood in it Mar. In good time but what if that had béene dissembled if there had béene an error I thinke the sicke man should haue béene neuer the worse Phae. I grant you that but the sicke man was so troubled about that matter that he beganne to despaire There Vincent played the man and bade him be of good chéere ser that he had authoritie to correct or put in whatsoeuer was amisse or wanting in the Pardon And quoth he if any thing in the Pardon deceiue you I pawne my soule for yours and lette yours go to heauen and mine to hell Mar. Dooth God allowe of such exchanges to be made of soules And if he shoulde did your frienâ—… George deale wisely to take such a pledge What if Vincents soule should goe to hell without any exchange at all as due to the Diuell before Phâ—…dr I le tell you what was doone this did Vincent and truly the sâ—…cke man séemed to like it well Then were read all those clauses wherein George was promised to be partaker of all the good déedes that were euer done by all the foure orders Mendicanâ—…s namely the Augustines Franciscanes Bernardines and Dominicks and also of the fift namely the Cartusians Mar. I should haue feared that if I should carrie such a load it would haue pressed me downe to hell Phae. I speake of his good déedes which do no more trouble a soule flying into heauen then feathers do a bird Mar. To whom then did he bequeath his bad déedes Phae. To Captaines of the warres in Germanie Mar. By what law Phae. By the law of the Gospell To him that hath shall be giuen There was also recited the number of Masses and Psalters that should accompanie the soule of the dead man and that was huge After this was rehearsed his confession and the Priests absolution was giuen him Mar. And did he so yéeld vp the Ghost Phae. Not yet There was spred vpon the ground a Mat of Bulrushes and at the beginning before it was vnfolded it was like a Pillow in fashion Mar. What was now to be done Phae. That they strewed with ashes but very thin and vpon it they laide the bodie of the sicke man then was spred vpon him a Franciscans Coate but first consecrated with prayers and holy-water A Friers Coole was put vnder his head for then it could not be put on and withall was laid his pardon and all his prouisoes Mar. This is a new kind of death indéed Phae. And they had that the Diuell hath no power ouer them that die in that maner so they say that among others St. Martin and St. Francis died Mar. But their life was answerable to their death And I pray what then Phae. Then there was reached to the sicke man the Image of the Crosse and a waxe Candle when the Crosse was taken him he said I was woont in warre to be defended with my Buckler but now I will oppose this buckler against my enemie and when he had kissed it laid it vpon his left shoulder but to the holy Candle he said sometimes with my speare I haue preuailed against the enemies of my bodie but now I will shake this speare at the enemies of my soule Mar. This was warrelike inough Phae. These were the last wordes that he vttered for presently death was in his tongue and he began to breathe out his soule Bernard standing at his right hand and Vincent at his left hand the one shewed him the image of Saint Francis and the other the Image of Saint Dominicke The rest that were in the Chamber murmured certaine Psalmes with a murmuring voyce Bernard with great and loude voyce stood roaring in his right eare and Vincent the like in his left eare Mar. What did they crie Phae. To this effect cried Bernard George Gunner if now you like of that we haue done turne your head to the right hand and he did so On the other side Vincent cried feare not George thou hast Francis and Dominicke to fight for thée Be secure and take no care for any thing Thinke what aboundance of merits thou hast what a pardon thou hast and last of all remember that I haue pawned my soule for thine if there should be any danger if thou doest beléeue like these things then turne thy head to the left hand and so he did Againe with the like noyse they cried if thou beléeuest these things crush my hand saith the one and mine said the other and so he did And so with turning of his head this way and that way and crushing of their haudes there were almost thrée houres spent since George began to gaspe for breath Here Bernard standing vpright pronounced his absolution againe but before he could finish it George was gone This was about midnight in the morning they went about their anatomie and after dinner they finished the buriall in manner aforesaide Mar. I neuer heard of a more laborious death nor yet of a more ambicious funerall but I thinke you will not publish this tale abroad Phae. Why there is no danger in it for if the things which I haue told be good and godly it is sit for the people to know them if not all good men will giue me thanks for bewraying them to that end that some being corrâ—…cted with shame may no more do the like and the simple may beware that they be not ouertaken with the like error Mar. You speake both truly and stoutly and now I desire to heare what end Cornelius made Phae. As he liued hurtfull to none so he died he had euerie yeare a feuer which came vnto him at certaine times in the yeare Now that whether it were by reason of oppressing olde age for he was aboue thrée score or whether it were of some other cause I know not did more vrge the man then it was woont to do And he â—…éemed to féele the day of his dissolution to approach neare at hand therefore foure dayes before he died on the Lords day he went to Church he conferred with his Minister he heard the holy Sermon and Seruice he reuerently receiued the Lordâ—…s Supper and so returned home againe Mar. Did he vse no Phisitions helpe Phae. Yes onely one he was aduised by both a good Phisition and a good man His name is Iacob Castrutius he told Cornelius that he would do the best good that he could for his friend but said withall that there was more helpe in God then in Phisitions Cornelius receiued this speach in as good part as if he had giuen him most certain hope of life Therfore though he were euer to his abilitie good to the poore yet now whatsoeuer he could spare after he had taken order for his wife and children he gaue it to the néedie not to these proude beggers that are in euerie place but to the honest poore who wrought hard for their liuing and yet were poore their charges being greater then