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
lawe are behinde hande and knowe not what to doe then by good suretees or assured landes by statute marchaunt c. I doe sometyme make .xxx. or L. in the hundred by yere I haue diuers soche honeste waies to liue vpon through the wittie and secrete handlyng of my brokers here in the citee and my factours whiche are at Antwarpe c. By whom I doe vnderstand the state and what coÌ„moditie is beste Furder I haue extended vpon auncient landes in the countrie for the breche of couenauntes That to conclude with you maister doctor I could neuer haue died in a worse tyme my businesse is soche I would of all thinges liue still for here I doe knowe what I haue and how I am vsed but when I am gone I doe not knowe what shall happen vnto me nor whoÌ„ to trust with y â— whiche I haue gotten with trauell and obteined by fortune Medicus You doe speake like a wise man as euer I harde and moste thinges that you haue taken in hande haue greate profite with you of my parte I would bee lothe to lose you bothe for an vnfained loue that I doe beare vnto you for your wisedome and also for your liberalitee and giftes geuen to me many a tyme. Lo here is the Damaske goune yet in store Here is also a Flagone chaine of the hundred Aungelles that you did geue me in your last greate Feuer Antonius Who is able to resiste soche a multitude of Aungelles I thinke fewe Doctours of Phisike But rather then I would dye I will let flie a thousande more Medicus That is the waie I assure you to perfite health and for that cause the Phisician was ordeined as it is written Honour the Phisician with the honour that is due vnto hym because of necessitie for the Lorde haue created him and he shall receiue giftes of the kyng Antonius That is a good swete tert for Phisicians but why doe you leaue out these woordes in the middes of the matter Whiche is of the moste higheste cometh learning and so I doe remeÌ„ber I heard our curate read in the churche as by chaunce I came in with a Sargeant to arest twoo Bankeroutes Medicus What your curate pleased him to read I care not for I medle with no Scripture matters but to serue my tourne But I knowe that whiche I haue saied is written in the Bible Antonius Bee all thynges written in the Bible true I praie you tell me Medicus God forbidde Maister Antonius then it would make a fraie emong Marchauntes for it is writteÌ„ None shall enter into goddes dwellyng or reste with hym vpon his Mountaine that lendeth his money vpon vsurie or to vsurie whereby to hinder his neighbour And this is now become the greatest trade And many bee vndooen by borowyng and fewe doe lose by lendyng speciallie men of your worshipfull experience And how like you this texte Antonius Texte how thei will texte I will truste none of them all saie what thei will there bee many soche saiynges againste men as the ten commaundementes c. Well for my parte I haue little to doe in these matters Marie I would be glad to liue orderlie and Ciuillie so that the worlde should not wonder at my doynges but if dampnacion should arise when the Scripture doe threaten it to men then should wittiâ— wordes in bargaining â–ª with facing othes and pleasaunt venerous table talke with reuiling of our enemies c. bee accompted damnacion Theâ— I warrant you helle iâ— well furnished with courtiers marchauntes souldiours housebandmen and some of the clergie I warrant you also Emong whom there are many more spitefull then Spiritualle euen as there are emong the PhisiciaÌ„s many more couetous then kind harâ—ed I meane not you maister doctour Medicus Sir I dooe knowe you dooe not But so God helpe me one thyng doeth moche reioyce my harte in your communicacion Antonius What is that Medicus I thinke that we two are of one religioÌ„ Antonius What is that I praie you For I know not myne owne religion Medicus Commaunde your folkes to departe out of the chamber and your yong scapes also whiche you haue gotten by chaunce medley for wante of mariage for the old prouerbe is small Pitchers haue wide eares and the fielde haue iyes and the wood haue â—ares therefore wee muste commen closelie and beware of blabbes Antonius Well nowe the doores are sparred saie on your minde of what Religion are you Be plain with me man Medicus Herke in your eare sir I am neither catholike Papiste Protestante nor Annabaptiste I assure you Antonius What then you haue rehearsed choyce and pleÌ„tie of religions What doe you honour the Sonne the Moone or the starres Beast Sâ—one or Foule Fishe or Tree Medicus No forsothe I doe none of them all To be plain I am a Nulla fidian and there are many of our secte Antonius Oh. Qui dixit in corde suo non est deus Well we differ verie little is this poincte but if I doe liue we shall drawe nere to an vnitee in the meane time let your Pothicarie prouide some good thinges for the bodie I praie you open the doore Medicus Maisters I praie you call Crispinus hether into the Gallarie and Leonardus de Montano with hym Crispine What is your pleasure maister doctour Medicus How doe you like this Garden Crispine There are pleÌ„tie of goodly herbes bothe clensing healing losing binding and restoring I neuer did see more choice of sondrie kindes of strauÌ„ge flowers moste pleasaunt to the iye and sweete also The fine knottes are doen by good arte Geometrically figured A swete conduite in the middest made of fine stone plentifully casting forth water like fine siluer streames many waies In whiche condite I did behold by the space of one houre a meruelous thing the meaning thereof I knowe not Medicus What was it Crispine Crispine The piller was eight foote square and eightene foote high with compartementes of connyng Masonrie curiouslie couered with fine golde Upon the toppe a Tyger fearfullie hauing a young child in his armes readie to kill it the child had a croune of golde vppon his hedde And in his lefte hande a Globe figuring the whole worlde and was called Microcosmos about whiche was written Globus conuersus est Medicus This gentleman came of a greate house this is the crest of his armes for he descended of the most auncieÌ„t Romaines I warrant you he is no vpstrat assure your self Crispine I had thought it had rather signified the condicions of a cruell tiraunt or some bloodie conquerour which by vsurpacion gettyng the victorie of any commonwealthe â–ª as Landes Countrees or Citees eftesones dooe spoile the true heires and owners of the lande whiche doe weare the croune chaunge the state of the Commons to the worser parte spoiling theim with sworde and bondage whiche appeared by these wordes Globus conuersus est the worlde is chaunged or tourned Medicus A good obseruacion what did you se then
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
erected a people to reigne with him in life which witnessed him in death The examples should moue al christians perfit mortificacion is not moche to lamente for our friendes diyng but rather by the example of their deathes to remeÌ„ber our ende and then we shall not sinne Therefore better it is to go to the house of mournyng then to the house of banquettyng And when it shall please God to call your housebande awaie and the daies of forgetfulnesse shall approch as euery thing vnder heaueÌ„ haue the time bothe of mourning and reioysing When you doe behold your self in a glasse remember your face shalbe leane and pale your nose rotten your teeth stinkyng and blacke your iyen dimme and blinde your eares deafe and running your heeres fallen awaie your veines brokeÌ„ your senues relaxed and wasted bones corrupted bowels full of roomes and all your fleshe coÌ„sumed Behold beholde you damosâ—ls of vanitees and lustie youthe the pleasure of this worlde howe it endeth with stincke filth c. not reserued after death to any good purpose as timber when it is cutte doune but because it is so vile and will infecte the aire The corps is inclosed in a pit as wee daily se where as it consumeth as I haue said Remember this be not proude of noble pareÌ„tage of riches beautie or cunning but rather consider wher are the old lustie kinges queenes lordes knightes ladies where are the old courtiers and valiaunte men of warre where are the Maiors of cities lawiers bisshops Phisicions where are all the pleasaunt Musicians wher are become the old coÌ„mons in euery kingdom wher is become the Popes rotten holines with all the infernall malignaÌ„t sinagoge of antichrist c. al are gone and passed like shadowes wasted and come to nothing as S. Augustine affirmeth Oh man saith he goe to the chanell house or graues take vp the bones marke well if thou canst know the maister from the seruaunte the faire from the foule the riche from the poor the wise from the foole c. thou canst not do it it is impossible to know theÌ„ Well world well What dooest thou promise vnto all them which doe loue thee perhaps moche riches or dignitee How noisome to y e soule is riches the verie minister of or to all ciuill rule and mischief as damnable vsury adulterie treason murder it maketh one proude high minded and forgetful of him self It deludeth hym with flatterers and curtises of Hypocrisie it is the mother of vainglorie and nourisher of pride and idle life and lothlie glotonie It is remembred by our maister Iesus Christe whiche calleth it thornes and by his Apostles which nameth it the roote of all ill It is the maister of some riche men and women which kepeth it to their greate hurt And the foolishe prodigall waster whiche commonlie succedeth the gatherer spendeth it sone awaie in wickednes as it is saied easie gotten goodes are sone spent Therefore sufficient or a meane is well to a christen maÌ„ for sondrie causes For thei that will beâ— riche fall into sondrie temptacions cares broken sléepes he gapeth and looketh for moche spendeth little he can not be merie for feare of losse The more he getteth he is neuer satified that is a couetous man but still desireth neuer pacified like vnto the drie man in a hotte burning feuer Riches hath poisoned the churche and transformed the clergie specially in Roome emong the Popes and many greate men whose auncitours did kepe plentifull houses of the one halfe Whiche now is come to passe that now a daies in keping hospitalite or ministring of charite but breaks vp houses and hurt many poore euen for the loue of one glotton himself which wil not well spend it nor for his childreÌ„ which can not well vse riches For we do se how God doeth plague the séede of extorcioners vile vsurers c. What if thei had mountaines of gold so increased dolour of mind and death stealeth on all fleshe like a theif and smiteth the money louer the vsurer the oppressour the golden watcheman the greate officer marchaunt the wise gentleman that hath purchased so moche What is thende of this gere a dedde carkesse and scant a good winding shete out of the dore he must to graue he shall fare well Gloria mundi and welcome silie wormes I praie God that this tourneth not to damnacion Oh what is become of riche Senior Antonius Treasurers Capax Rapax Tenax Ambodexter ill gotten goodes are worse spent Sower swetenes and slipping Ise the golden intangled hoke and the drinke of Midas hath vtterly destroied him and or euer he was aware death hath slain hym He loued so well this world and life in the same that if his Phisicion might haue saued his life he would haue loste one of his handes and suffred his fleshe to haue béen cut with some broken bones with the coÌ„tinuaunce of paine ache and griefe with dreadfull slepes And when he did se no remedie the terrour of conscience tormented him vexed him and ouercame him made him rage and curse the time of his birthe his life was so horrible in the iyes of God and manne whose iudgement I doe commende to God but surelie greate plagues doe remain for the vngodlie Therfore let vs be conuerted and turne clene from our sinnes and wickednesse and so there shall no sinne do vs harme Let vs fast and praie hate euill and cleane to good make restitucion forgeue our enemies abhorre vice and be sorie that we can not be sorier Remember our accomptes and come bee tymes vnto the Lorde make no tariyng to turne vnto the Lorde put not of from daie to diae For sodainly shall his wrath come and in time of vengeaunce shall he destroy vs and except we doe all repente we shall perishe saieth Christ. Let vs repent therefore and turne vnto god that he maie forgeue vs that our sinnes maie bee dooen awaie that we maie saie From plague pestileÌ„ce and famine from battaill and murder and from sodain death oh lorde deliuer vs. From hardnes of harte and contempt of thy worde and coÌ„maundement whiche is the greatest cause of the wrathe and indignacion oh good Lorde deliuer thy people for thy holy names sake Amen AmeÌ„ Almightie and moste dere father of heauen we moste humbly beseche thee for Iesus sake haue mercie vppon this thy seruaunte whiche now is nailed to the painfull crosse of death for Adams offence impute no sinne vnto this penitente whiche moste willyng hath submitted hymself to thy fatherly correccioÌ„ but behold thy soÌ„ne on the right hand the onely mediatour for al the elected whose names are written in the booke of life Let this thy seruaunt we beseche thee most mightie God haue clene remission and forgeuenes of all his sinne by thought worde and deede committed againste thy diuine Maiestie now in this perille of death assiste hym with thy holie
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
Incarnati 1564. Tuus ad oâ—a Guil. â—ullenus AMANTISSIMO AC PRObissimo viro magistro T. Gaylo Chyrurgo Guilihelmus Bullenus S. P. D. BOnam valetudinem cum corporis tum animi â–ª a deo opt max. tibi precor optime vir Nihil est hoc teÌ„pore quod tibi scribam quà m quòd libellum quem mihi donasti legi et iteruÌ„ legipro quo tibi ago gratias habeâ— vt pro sumno munere Nam ex eo intellexi amorem et animuÌ„ quem erga me geris operam tuam perspexi noÌ„ solum mihi sed omnibus qui vbique sunâ— Anglis futuram vtilitati Nostrum euiâ—â— omnimÌ„ haberi possunt amatores cultores libri tui insignissimi QuaÌ„ obrem quid magis mihi gratuÌ„ esse potuit hoc munere praesertim cum a tali Chirurgo mihi datuÌ„ sit cuius rei nuÌ„quam me capiet obliuio sed quantum potero gratias referri libenti animo faciam Opto te bene valere ac interim me tibi comendo doctissimo viro magistro Bactero humillime meis verbis gratias agi meque plu rimum comendare desidero Martij 28. Anno incarnati 1564. Tibi deditissiâ—â—â— Guiâ—â—helmus Bu. ¶ The Table of this presente booke A Poore manne seking relief Fol. 7. A wiues aunswer to the poore man idem A tale of the poore mannne against coueteousnes 2. â— 4 Antonius Capistranus the richeman 5. Antonius the Phisician idem A subtile marchaunt man 6. Antonies aungelles idem A swete texte idem A medler with no scripture 7. A good indifferent man idem An infidell idem A man of good religion 8. A papist a protestant idem A nulla fidian idem A fine garden idem A piller in a garden 9. Antonies armies idem A good obseruacion idem An exclamacion of SkeltoÌ„ 10 A saiyng of Chaucer 11. An admonishion of Lidgat ideÌ„ A young Courtier idem A saiyng of sir Dauie Linse to Englande and Scotland 12. A saiyng of the Phisicion 13. Aâ—arus a pettie fogger idem Amâ—o dexter idem A blacke Sainctus idem Amâ—o dexter gapeth for Antonius deatâ— 14. A maideÌ„ in Antonius house 14 A simple practise 15. A craftie villaine idem A cousin made 16. A periurer idem A serpent idem A good companie 17. A lande where as no sicknesse is 18. America idem A dredfull case 17. A troubled conscience 19. A Pothicaries repeÌ„taunce ideÌ„ A tyme to purge idem A yerely reward 20 A greate losse idem A knauishe lackey idem A mule loste 21. Aristotle de coelo mundo 22. A discripcion of the soule 23. Actus what it is 24. Aduersitee 25. Actrâ—â— de rei medicâ— .26 Auicen noteth of the pestil 27. Anticedent of the pestilence 28. Aire infected idem Auicens counsaill 30. A pouder for the plague 31. A drinke for the pestilence ideÌ„ A perfume for the pestileÌ„ce 32. A medicen for a carbuncle 34. A cauiat for a Chyrurgiâ—n 35. A lotion for a sore 36. A medicen for the plage sore 16 A Cicatrice moste best 39. A healyng oyntment idem A Cordiall idem An Epicures talke 40. A horsewoman 42. A nise cockney of London 43. A churle incarnate 53. A tale of Foxes idem An epitaph of a couetous 54. A young man well nurtred 56. A parler with many things 57 A taker a catcher 57. A wicked iudge 60. Note aduersitee 62. A lesson for a lubbar 65. A wretche which refused good counsaill idem A russen 67. Amber grice 69. A greate losse to England 70. A good common wealth idem A swimmyng lande 71. A praier in death 82 A letter to maister Willyam Aileward called CoÌ„scieÌ„ce 85. A letter to maister Richard Tuâ—ner of Canterburie 83. A letter to maister Thomas Gaile Chyrurgian idem B Beastes did speake Fol. 45 Borders in a cloth 57. to 86 Barnit fielde 44 Byrdes of straunge shapes 68 Bankruptes 65 C Clisters â—â— Closenes in vsury â—â— Children sicke of the mother Fol. 59 Cruell women 70 Christes death 82 Carbo antrax 33 Causes of the pestilonce 27 D Dogges and women 45 Death killeth Fol. 78 Death worketh Fol. 78 Death horrible Fol. 78 Death wil not be intreated 75 Death what it is 76 Death endeth all 7â— Death destroieth all 75 Death apereth with three dartes 74 F Flatterers of noble men â—1 Faire fieldes 73 Feare and dred ibi Fre will in man 83 G Gloses 17 God 23 Golden raake 58 Good ayre 29 Good obseruations 32 Gentle Roger. 75 Galen ad Pisonem 42 Gentleman what he is â—3 Galen de diffe feb â—â— H Honest landlordes 9 His wiues councell 33 Honger 76 Hosteler 56 I Ingratitude 48 Iacke Drake ibi Ionge Renob 52 Iacke a napes played at tabies â–ª 69 Ionge and folishe 67 K Knauery 50 M Mony doth great mischief 60 Mulier a naughty worde 57 Many vsurers 55 Magus and Iudas 58 Makeshiftes 66 Mendax is described ibi Mendax kinred armes 63 Mendax hath ben in florida â—â— MeÌ„dax briÌ„geth good newes 8 Mixed bodies 22 N Newes from Florida 63 No wâ—nde but turne some to profite 45 Noâ—e this well 48.50 P PhisitioÌ„ doth wel 25 vntil 40 Pirates vndoes 27 Promotion spirituall 59 Ponicamber 38 Perfuâ—â— idem Peace and vnite 64 Prudence 25 Pestilence 2â— Petty foggers 1â— Purging the body 36 R Rasis de peste 2â— Ruf. contra pestem 28 Rogers writing 46 Rogers pleasant talke by the waye 46. c. Rewarde in Christ no merit in vs. 83 Resurrection of the dead 84.85 T The iii. elementes 22 Trouble of mynde 29 The best remedy of y e plague 33 To know the Antrax 35 The tale of a Lion 46 The â—rutes of vsury 55 The Lorde Crumwell idem The discriptioÌ„ of Ro. prela 60 The Popes practise 61 The gretest crosse 77 The holy trinite 85 The holy churche idem W WeomeÌ„ haue wormes in their tongues 7 Witchcrafte 75 What the soule is 83 We can cary nothing away 79 Wher it taineth double bere 74 Who shall shoe the mule 62 Who may not blede 30 Well fished â—â— FINIS Psalm xv A constaunte manne by his gesture A blacke sanctus A craftie villaine Pettie Foggers sitte for the Pillerie Honeste felowes Gloses A good compaignie A dreadfull case A troubled conscience A great losse Aristo de câ—lâ— mundo The fower Elementes Mixed bodies God The three partes of the soule Example Temperance Aduersitee Prudence Profite Pleasure Uertue First eleccioÌ„ then operacioÌ„ Pestilence The cause of the pestilence Hypocrates de flatibus Galeâ—â—â— libri i. De differenâ—â—â—â— â–ª Feb. Cap. v. Aâ—tius de remedica libri v. Paulus libri ii â—afis â— li. de pest Galâ— libri i. De diffeâ—â—â—â— â–ª ca. iiii Hyp. 〈◊〉 xix Causes and signes of Pestilence Ruff. â—uictâ— Fatetur Actiuâ— Cap. xcv â—ibr v. viii Paulus Libri Cap. xxxv Primatime Antece lent Coniuncte Causes of the Pestilence Good aire Gale de ter i. ad Piâ—o Cap. xvi Ptul li. ca. xxxvi Auicen de preser a peste fâ—u