shall alwayes doe you seruice and loue you with all my harte and bee at your Lordships commaundemente and to my power séeke to please you as my good lorde and Maister Mors. You are well ouertaken I am glad that we are met together I haue seen you sins that you were borne I haue thretened you in all your sicknesses but you did neuer see me nor remeÌ„bred me before this daie neither had I power to haue taken you with me vntill now For I haue commission to strike you with this blacke dart called the pestilence my maister hath so coÌ„maunded me as for golde I take no thought for it I loue it not no treasure can kepe me back the twinklyng of an iye from you you are my subiect and I am your lorde I will cut of your iourney separate your mariage but not cut of your yeres for thei ar determined when I should come this is your apointed time and when the time shalbe apointed me I will smite your wife childreÌ„ and seruauntes thei shall not bee hidden from me I will finde theim forthe be thei hiddeÌ„ neuer so secrete or flee neuer so swift or far of for I am so swifte that in the momente of an iye I can compasse the whole worlde and am of so wonderfull a nature that I can be in sondrie places at ones and in sondrie shapes in flames of fire I oftentimes doe coÌ„sume mankinde in the water I do kil theÌ„ I am marueilous in worke I spare nothing that hath life but I bring to an ende and to myne owne nature whiche is death Ciuis Sir I moste huÌ„bly desire you to suffer me to retourne home again into the citee and let my goodes in order to thuse of my wife and children to paie my debtes then godly to depart this worlde I desire no more Mors. I muste dispatche and strike you with this blacke darte I haue moche businesse to doe with the other twoo dartes Ciuis Oh fearfull Death what is these twoâ— other dartes in thine hande Mors. I will smite thee with this pestilent dart as I haue doen to many kingdomes citées and people bothe man and beast yong and old With this pale dart I will destroie infinite nombers with honger thei shall perishe for lacke of foode in destruccion of corne cattell wine oile fruit herbe grasse foule and fish I will make them eate their owne fleshe and make their own children to be soddeÌ„ and rosted for them With this thirde dart I will in battaill slaie in nomber more then the Starres of heauen and bathe my self in blood I spare not one neither Prince nor Peasant against whom I doe cast this dart I haue no respecte of any persone be thei neuer so noble riche stroÌ„g wise learned or cunning in Phisicke thei shall neuer preuaill against me but I will ouercome theim I come into the Kynges chamber at the time appoincted in force of Phisike and cast my darte that none shall se but fele I often come into the counting house and sodainly kille the money teller I ouerthrowe the Daunser and stoppe the breath of the singer and trippe the runner in his race I breake wedlockes and make many widdowes I doe sit in iudgemente with the Iudge vndoe the life of the prisoner and at leÌ„gth kill the Iudge also him self I doe somone the greate Bishops and cut theÌ„ through their rotchettes I vtterlie blemishe the beautie of al Courtiers And ende the miserie of the poore I will neuer leaue vntill all fleshe be vtterly destoied I am the greatest crosse and scourge of God Ciuis What is the cause O fearfull Death that thou doest scourge the face of y e yearth with thy Dartes and who hath sente thee for that purpose Mors. Neither is the saiyng of the Philosophers or Poetes true whiche compt that I come by chauÌ„ce to mortall thinges or inquiring the cause of the matter or Depriuatione in materia or of generacion and corrupcion And some other do affirme that I do come through the coÌ„corse of the starres infecting the aire poisonyng liuing thinges And therefore the Heathen in fearfull Tragidies and stories haue admonished the vain worlde to repent by setting forth of me Death Some of theim daily had the dedde heddes of their parentes broughte to their tables to mortifie their vanitees withall And al these men whom I haue slain wer Heathen men But I am the messenger of God his scourge and crosse to all flesh good and bad and am the ende of life whiche do separate the bodie from the soule I am no feigned thyng by the wise braines of the Philosophers but onely through the disobedience of your first parentes Adam and Eua through whose fault all fleshe is corrupted subiecte to me Death for through sinne came death Truly my maisters anger was so great in your parentes that he suffered me to plague with my hande the beste in his churche as Abell Esaic Ieremie Zacharie Ihon Baptiste and Iesus Christ his onely sonne whiche suffred me and seing that my maister hath commaunded me not to spare his onelie childe with his Apostles holy Martires Dooest thou think that I should beare with thée or suffer any in this wicked worlde He sent me to Sodome with his Angels to burne theÌ„ To droun bloodie Pharao And to slea the kinges of the Heathen Also I was at their endes although al fleshe doth abhorre me Yet Iudas and all desperate men did call vpon me Thus doe I ende bothe good and bad but precious in the sight of the lorde is the death of his sainctes and many bee the scourges of wicked men I am in gods haÌ„des as the sworde is in the man of warres as it is written The lorde doeth kil quicken again And it is he that did create euil that is pain or death light and darkenesse And whereas he hath not set his stroÌ„g angell to bridle me I am mercilesse and will kill all where as the token is not set vp or his marke vpon them whom he doeth forbid me to touch And that is not vpon thee nor vpon many thousandes that liue most wretchedly Thy daies ar but a span long thou art like a flower in the field thy daies are passed like a shadowe Thou haste run thy race and thy daies are consumed like smoke and thou shalt scante liue to drawe thy breath I must destroie this thy yeâ— this mansion I am so commaunded haue here is thy rewarde suffer it paciently I muste goe presently to visite a greâ—te nomber sodainlie that doe not remember me I will cutte them doune with my sithe like grasse and kill them with my three fearfull dartes The paines of helle doe followe me to swallowe vp all fleshe that dooeth not repent them of their wickednesse Ciuis Oh wretched man that I am whether shall I â—â—ie for succoure Now my bodie is paste cure
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
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
euen so remember this worlde is the more slippry and the pleasures doe compasse all vnderstanding to Gods elected Because I will conclude the time draweth at hande of our deliueraunce caste your care onelie vppon God almightie looke not backe again beware of by pathes either vpon the right or lefte hande but treade in the true path or very waie of Iesus Christ himself I praie you let Ambrose Barnes rede the xj Chapiter of saincte Ihons Gospell and the firste Epistle to the Corinthians Chapiter .xv. If the time had not been somoche spent and the venime so daungerous and the parties so weake and feble I woulde haue caused you to haue been letten blood and geuen you pilles contra pestem with cordials accordingly by Gods grace if that would haue doen you any good but take this cordiall in good part Thus God giue you the croune of life whiche Iesus Christ without our deseruinges hath purchased for vs in his precious blood His name bee praised Amen Your W. B. Fare ye well We must folowe when it pleaseth God To his louyng frende and brother M. Willyam Conscience Minister W. B. sendeth Salutacion IF the almightie God do take care for the foules of the aire and flowers of the fielde and prouideth nourishement for them how moch more for his beloued men that do faithfully serue him in the holy ministerie of his worde and sacramentes visiting the sicke and buriyng the dedde The Capitaine that doeth but serue a mortal Prince how so euer he spedeth life or death behauing himself wisely and valiauntly againste the enemie is worthy of worldly fame and honor moche more the Lordes armoured knight beyng his Aungel and mouth betwene him and his people that stande in daunger is worthie in Christe to bee noumbred crouned and placed emong his Aungelles immortall by this I knowe that you are no hireling but vnder Christe the true Shepeherde in that that you flie not from youre folde when that Wolfe Sathan with his companion Death dooe woorke their violence against the flesh soule In this case remember these wordes Nolite eos timere qui occidunt corpus c. Feare not theÌ„ whiche doe kill the bodie thei can not kill the soule In this we dooe sée what the power of death is not onely to kille in vs the fower Elementes whereof the bodie is framed by sworde fire water sicknes c. But the soule is not made of any of theim but the Creatour of al thing hath made it moste pure of nothing vpon whiche soule death hath no power because it is of nature immortall But so long as bodie and soule are together not deuided that is called manne And whatsoeuer thinges ar seen with bodily iyen are ordeined for the same bodie and the bodie for the soule and the soule for God The life of the bodie is the soule and the life of the soule is God so for synne the bodie is ruinated and shalbe in dust vntill the resurrection But in the fal or death of the bodie the soule dieth not but is deliuered wheÌ„ the snare of this flesh is broked The fleshe with the sences are dedde but Anima cum ratione sua doe stil liue therefore I trust and knowe that you doe consider wisely thre thinges The first is the world with the wretchednesse therin worthy to bee despised The second our owne knowledge of our selues our synne our sicknesse and whereof wee are made euen of repugnaunte éelementes Thirdly is to laie hande of eternall blessednesse remeÌ„bring the mercifull promises of God As come to me all you that are heauie ladeÌ„ either with affliction of minde pouertie in Christ sicknesse or death and I shall refreshe you This is the verie Phisicion of the soule euen Christe and the perfit quietnesse of conscience God hath geuen you a talent full godlie you doe lucrifie thesame and hide it not Therfore it shalbee saied moste ioyfully it is well dooen good seruaunt and faithfull thou haste been faithfull in little I wyll make thee ruler ouer moche enter into thy maisters ioie And againe he whiche doth continue to thende shall haue the croune of life Bee paciente my brother Conscience and settle youre harte for the commyng of the Lorde draweth nere and blessed are the dedde which dye in the Lorde for thei shall reigne with Christe in glory his name be euer praised and his will be fulfilled Amen Be of good comforte and caste awaye feare be merie let not the Pestilent corses nor the noyse of belles terrifie you Inter mortales te non mihi charior vllus Te plus quam verum diligo amoque fratreÌ„ Finis COLENDISSIMO FRATRI â–ª SVO IN CHRISTO MAGâ—STRO Richardo Turnero Theologo Guilhelmus Bullenus S. P. D. REuerendissime obseruandis sime frater puto te literas meas recepisse in quibus tibi scribebam regimen contra pesteeÌ„ ac idcirco modo non ero prolixioriâ— febre pestilenti NaÌ„ omnis febris quam pestilentem vocamus prouenit e putredine quae fit ab excessum humidi Hac vero vt inquit Galenus febreÌ„ ex plurima humiditate putrefacta prouenire prutrefacta sine dubio potius quam a calore aucto fatenduÌ„ est humiditas Ideo materia est putrescens in venis vnde calor naturalis valde afficitur vno die omnes virtutes decidunt vrinae sunt foetentes c. Galenus Auic Rafis Trallianus c. affirmant in febre pestilenti est multitudo obstructionum praecipuè vbi materia vrgit ad cutim caput Multitudo materiae cruditatum in causa est Cura est prohibere putredineÌ„ Obstructiones igitur sunt aperiendae cum humoruÌ„ euacatione Sed si natura mouit tunc nihil mouendum est Hoc est autem remedium vt inquit Iohannes Baptist. Monta. Vironensis â„ž Syrup de Cichorio cuÌ„ Rhabarbaro â„¥ 1. ss aqâ—a Boraginis acetosae â„¥ 3. in quibus citrum sit impositum decoctum deinde vnguentum pectorale contra pesteÌ„ â„ž vnguenti Rosacei confortatiui mesues â„¥ j. specierumcordialium â„¥ j. Sandalorum alborum ℈ j. Rosarum siccaruÌ„ â„¥ ss misce simul artificiose fiat linimentuÌ„ pro corde pro toto regione ventris Mirum est hoc remedinÌ„ coÌ„tra venenum pestis Quod ad rationem victus attinet vbi est maxima putredo vt iÌ„quit Hyppo 17. Aphoris vbi coruptihumores putridi nihil perniciofius quam instituere tenuem victuÌ„ quia inter exhibeas ius pulli ponas semper in tuo cibo praeter acetosam succuÌ„ citri De reliquo velim tibi persuadeas quemadmoduÌ„ legisti iÌ„ Galeno c. Vale vale iterum eruditis vir sisque bono animo Nunc literas coÌ„cludo Nam plura non opus habeo scribere ne tuis optimis occupationibus in vi nea domini importune nunc obstrepere vi dear Martij
the beggers beyng a Ridesdale man borne a gud manne and a true whiche for ill will in his youth did fleen the Countree it was laied to his charge the driuyng of Kine hem to his fathers byre But Christe knaweth he was sackles and liue as honestlie in his age as his sire did wheÌ„ he was yong gud maister Ciuis I was borne in the Northe my felowe and dooe liue here in this citee I came hether when I was young and when I was verie poore but now I am in good case to liue emong the reste of my neighbours Mendicus Goddes benison on you and our deare ladies I come hether purely in mine age I haue nethyng but wedom Vxor. Geue God onelie thankes for so is his holie will and commaundementes that wee should call vpon hym in the daies of trouble and onely honour hym wee haue no commaundement to honour our ladie Mendicus I think one woman wade take an other womannes part doe as it shall please you I am ne clerke but an ingram maÌ„ of smal cideracion in soche arogant buke farles Ciuis What newes in the Countree as you come by the waie Countree man Mendicus Nene but aude maners faire saiynges fase hartes and ne deuocion God amende the Markette moche â—oilyng for the purse deceiuyng of eche other in the Countree strief debate runnyng for euery trifâ—e to the Lawiers hauing nething but the nutshelles the Lawiers eate the Carnelles ause moche reising of reÌ„tes causing greate dearthe mucle pouertee God helpe God helpe the warde is sare chaunged extorcioners couetous men and hypocrites dooe mucle preuaile God cut them shorter for thei doe make a blacke warlde euen helle vppon yearth I thinke the greate fende or his deam will wearie theim all nene other newes I ken but that I did see micle prouidence made in the countrée for you in the citee whiche doe feare the PestileÌ„ce I met with wagons cartes and horses full ladeÌ„ with young barnes for feare of the blacke Pestilence with their boxes of medicines and swete perfumes O God how fast did thei runne by hundredes and wer afraied of eche other for feare of smittyng Ciuis I haue some of my children forthe God sende them well to spede Mendicus Maister why goe you not with theim your self Ciuis No youth are apte to take the Plague and furder parentes are more naturall to their childreÌ„ then children to their fathers and mothers Nature doeth descende but not ascende also if the citezeÌ„ should departe when as the Plague doe come then there should not onely be no plague in the citee but also the citee should be voide and emptie for lacke of the inhabitours therein therefore Gods will bee dooen emong his people I doe not intende to flee notwithstaÌ„dyng I praie God of his mercie deliuer vs from this Plague for if it doe continue GOD knoweth it will not onely take awaie a nomber of poore people but many wealthie and lustie marchauntes also Mendicus If soche plague doe insue it is no greate losse For first it shal not onely deliuer the miserable poore man woman and barne from hurte and carefulnesse into a better warlde but ause cutte of many coueteous vsurers whiche be like fat vncleane swine whiche doe neuer good vntill thei come to the dishe but wroote out euery plaute that thei can come by And like vnto great stinking mucle medin hilles whiche neuer do pleasure vnto â—he lande or grounde vntill their heapes are caste abrode to the profites of many whiche are kepte neither to their awne comfortes nor others but enely in behadyng them like vnto cruell dogges liyng in a Maunger neither eatyng the Heye themselues ne suffring the horse to feede thereof hymself And in sike Plagues wee pure people haue micke gud Their losse is our gaine when thei do become naked wee then are clethed againste their willes with their dooles and almose we are relieued their sicknes is our health their death our life Besides vs Beggers many mee menne haue gud lucke as the Curate Parishe clarke and the bell man often times the executours be ne losers by this game And in fine in my fantasie it is happie to the huntman when he haue nethyng of the Catte but the sillie skinne Wee beggers couet not for the carcas of the dedde body but doe defie it we looke for aude caste cootes dublettes hose cappes beltes and shoes by their deathes whiche in their liues thei waude not depart from and this is our happe Ciuis Go thy waies to Antonius Mantuanus gates For thither euen within this twoo howers I did see Maister Antonius Capistranus solemnelie riding vpon his Mule with a side goune a greate chaine of golde aboute his necke his Apothecarie Senior Crispinus a neighbours childe borne here by in Barbarie and his little Lackeye a proper yong applesquier called Pandarus whiche carieth the keye of the chaÌ„ber with hym These are all gone in at the gates to that noble Italian his aulmner this daie bicause his maister was very sicke applied the poore men with the purse with moche deuocion for the time being without hope of his Maisters recouerie Mendicus I praie God sende vs many sike praies for it is merie with vs when ene mannes hurt doe turne to many mennes gaines I will go thither fare you well gud Maister I wil drawe nere and herkeÌ„ what maister doctour will saie if I might be in place Ciuis Farewell for thou doest not care which ende doe goe forwarde so that thy tourne maie be serued Medicus How dooe you good Maister Antonius Lorde God how are you chaunged How chaunceth this What is the matter that you looke so pale You did sende for me by your seruaunt Iohannes de Corsica a gentle yong man whiche lamented moche for you and when I heard it with all speede I came from my other pacientes of whom I thinke I haue taken myne vltimum vale Antonius You are welcome Maister dectour with all my harte now helpe at a pinche or els neuer for I doe feare my self verie moche Oâ— my harte Medicus I warraunt you man let me feele your pulse and then shall I procede to the cure with Medicine and diete accordingly Antonius Take your pleasure good Maister Doctour here is my hande feele my pulse and then you shall see myne vrine and knowe the tyme of my sicknes Medicus These are no very good tokens neither in your vrine pulse stoole c. But I will doe the beste for you that I can doe by art Antonius And then you shall wante no golde for though I lacke helpe yet I want no golde of euery coigne and siluer also My warehouses are well filled with wares of soÌ„derie kindes whiche I doe sell vnto the retalers Furder I haue wares of most auncient seruice whiche owe me nothing both in packes vessels and chestes c. which are not fit for the retalers TheÌ„ doe I kepe for shiftes when any gentilmen or long suter in the
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
ii tract iiii Rasis ad almon libr. de pest Cap. ii Trouble of monde or feare A goodly rule againste the Plague Note also y e Clisters are good before the openyng of veines Libri Epid. Sect. â—i Apho. iiii Consider twoo speciciall thinges Auicen Câ—rati fâ—bri Pesti â—i iiii â—en i. tract iiii Leo. Actus de med â—d mor. Libâ—i iiii Example Who maie not be letten blood Quantitee of blood letten Ruff. contra pest Auicen libri iiii Fen. i. tract iiii Paul Libri ii Cap. xxxvi Galenus libri ix de simplic Fuch de mede morbis libri iiii Auicen libr. iiii 〈◊〉 i. tract iiii Ras. Good obseruacions The beste remedie the worst meane Fuch libri iiii de moâ—b Electâ—arii de nucibiâ— Carbo Anthrax are one Signes of the plague Where the plague sore is placed Gal. â—ttribuâ—â—â— alter â—in â—midiâ— To knowe the Anthrax from the Cancer A cauiate for the Chyrurgian Note this well To washe the place A good medicen for the sore A good medicene to ripe For the rootes of the sore M. Gaile To take away the crust and the pain A cicatricâ— moste 〈◊〉 A moste noble pouder An healyng ointemente Good notes for the Pestilence Perfume Pomeamber againste the Pestilence Cordiall Purgyng An Epicures taâ—ke A nice gentleman Diete No winde but it doeth tourne some men to good Worldly freÌ„dshâ—ppe The citezen his feare His wife hes counssaile Iames. iii. Ephe â–ª v. Galen 〈◊〉 non aliter â—â—ruauis quâ— aeâ—riâ— mutatione c. Gene. xxii A wise cocâ—â—â— Barnet fielde Dogges and women Thre things â—onsidered in all creatures Rogers writyng The tale of the Lyon Pacience in pouertie Note this Ingratitude Knauishe ingratitude Marke this Iacke drake Traitours Rogers obseruacion CoÌ„parisons Merie when friendes dooe meete Horsemen Note this note well â—nauerie A frende at neede Secret murther openlie punished A tale of a Frier The Friers delites Yong Renob 〈◊〉 and Latro. Uhe Popes Patrone Pride will haue a fall A churle incarnate Closenesse in Usurers A tale of many Foxes What wisemen should dooe to preserue health An Epitaph of a couetous manne Name no bodie The fruictes of Usurie and Extorcion God graunt Of the Usurers Cowe Many Usurers Of geastes in the Inne Meritrix A yong man well brought vp The honestie of an hostler A parlour The truthe muste bee followed The best doctrine is Goddes woorde Mulier is a naughtie woorde saied the gentlewoman The Lorde Crumwell This picture signifieth greate clerkes euill occupied in keping silence The golden Rake A gaper A catcher A poore man I meane no honest or lerned menne Magus and Iudas Children sick of the mother remedy is the gallowâ—s Patrons Charlice Spirituall promocion ☞ Symonie Note this A Iudges Skinne A wicked Iudge his rewarde A good prince Money dooe great mischief in this world Uniuersitee the fruictes thereof One pure well geueth but cleane water Note also y e vertue gentlenesse maketh a gentlemanne Euenso auncient bloodde wrapped in vice â–ª is but grosse gentlenesse A Metaphor The hongrie Flie will fill his bealâ—â—e Flatterie of noble menne Who shal shoe the Mule The descripcion of the Romishe Churche The descriptioÌ„ of the prelates of the Roomishe Churche The Popes mekenesse The Popes practise The Popes almose dedes Popes Portars Coueteous Landlordes A foole Rebelles and knaues Peace and vnitie God sende vs. Ludgate Make shifts Seignior wâ—â—ters Happy priuilege and subtile practise Perillous thâ—euish bankeroutes Yong and folishe olde and beggerlie A wretche that refused good counsail in tyme. A lesson for â—â—ubber Well fished Mendax is described Well taken A good wife Newes A gentle gretyng Mendax doe beginne Mendax his armes A Ruffian Ironia Terra Floridaâ— described by Maister Mendax A battail verie profitable He was nere the starres No lye no lie MeÌ„dax bringeth good tidynges of treasure and richesse and where it is The beste meate and the worste meate Birdes of straunge kindes Ambergrise as plentifull as claie Precious stones moste plentifullie Diamondes gathred with Rakes A great losse it haue vndoen all Englande Cruel womeÌ„ A good common wealth The price of golde A miracle of double Bere Where it remaineth double Beeâ— A feaste for Fleminges Loquax A newe Ilelande that swimmeth comyng from Paradise Women haue wormes in their tonges Guiacum A great losse An honeste fellowe Pirates heires of wapping for their snappyng She describeth a ruffian Well ridde of euill store Faire fieldes Honest landlordes God amende them A nette for fooles A horse maister Feaer and dreade Roger did se visions A pitifull case Death appereth with .iii. Dartes A greate thunder Witchcrafte Sodain feare Death destroieth all creatures none can resiste hym The condicioÌ„ of a woman GeÌ„tle Roger A frende at neede Death will not bee entreated Death commeth not before his time Pestilence Our daies are set What death is Honger Greate vengeaunce The greatest crosse of all Note this Adam caused death Death is horrible Death worketh Ezech. ix Iob. xiiii Hell cometh after death Psal. cxxxviii No policie against death Remember this good reader Man moste vile carien ii Cor. xv Psalme ii and Cxix We can carrie nothyng awaie The best waie Past remedy A wiseman Tob. xâ—i Admonision to his wife and children Good things To late Sathans woorke Mannes wretchednes Christes death Mannes wiâ— Math. x. Psalme xx Ihon. xi Roma viii What the soule is Of free will Praier Mercie and not workes Rewarde in Iesus Christ Matth. x. Luke xv i. Corin. xiii Psalme xiiii Psalme iiii Psalme ii â—â—oc vltimo A Christian mans badge ii Cor. xv Comfort in conscience SacrameÌ„tes The holie Trinitee The holie Churche Math. xxvii Math. xiii Esaie lviii Daniel xii Math. xxv Iob. xiiii An exhortacion to death All fleshe shall dye A constaunt wiseman in aduersitee Of Iobs pacience A constant womâ—n in trouble Counsaill A blessed woma ii Mach. vii Remember our ende A glasse A glasse for faire gentlewomen Where are the old noble persones De vaâ—i 〈…〉 The greatest of the dedde The hurte of rithesse Spende all succedyng Gathrall Coueteous menne still doe couete Riches helpe not in the day of vengaunce What paines man will suffer to flie deth Forgeue enemies Sodainlie cometh vengeaunce A praier in trouble or death Hebre. xi The beste medicene A blessed ende A praier in the tyme of death Through the holy Trinitie is creacion saluacion A praier Uanitee plaâ—n vanitee in this world Restitucion Iob. xxiii Gods will The lande of the liuyng Genesis ii Sapi. x. Tob. xiii Math. xxv Yelde all to God Iob. xiiii Lamen iiii All fleshe is grasse Math. xviii Luke xix Eccle. xi Luke xii Math. v. Gods messenger Mala. i. Ihon. x. August de 〈◊〉 anima Cap. xliii c. Psal. cxxiiii The soule dieth not Math. xii The beste Phisicke Math. xxv Iames. v. Causa pestis Signâ— pestâ—s Curatio in quam câ—nâ—iderandum â–ª ☜ Dicta in temporac pestis