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
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
vs into temptacion for which cause we desire him not to lede vs into teÌ„ptacion c. Theologus You haue mistaken those places for God is not the aucthour or cause of sinne for he did so moch abhorre thesame that nothing could pacifie his wrathe vnder heauen no merite or woorke but onelie the blood of Iesus Christ his sonne And for this word I will indurate the verie worde in Ebrue is I will suffer Pharaos harte to bee hardened And so it was in the Lordes praier it is Ne sinas nos induci neither suffer vs to be led or fall into temptacion c. Therfore my brother it was the will of Sathan and man that caused sinne Ciuis Why hath not manne will to doe good again if he luste Theologus No if he had the eleccion to will as first he had he would doe the like therfore it is in a sure hande euen in Gods and not in ours As when men doe speake the truthe it is not of their owne will or power but the heauenlie spirite in them by almightie God are al the steppes of men directed though man fall into sondrie temptacions he shall not be cast of for the lorde putteth vnder his hande whiche is a greate comfort to vs in trouble when we are vnderneth the crosse Without him we can dooe nothing that is good No man can take any good thing vpon him except it bee geueÌ„ to him from heauen and no man dere brother can come to the sonne of God vnlesse the father hath drawen him not his wil whiche is moste wicked froÌ„ his youth vpwarde as appereth in our vile nature thought woorde deede And who so euer hath not the spirit of Christ is not of Christ but those which are led of the spirit of god are the soonnes of God and this commeth not by mannes will and power For the worldlie minded man dooeth not vnderstande or perceiue those thinges that are of Gods spirit without whiche he can not be saued bee he neuer so learned and can dispute of the soule makyng distinctions of knowlege and iudgemente callyng it the minde or intelleccion or reason or desire whiche is the will vnder whom the affeccion is gouerned whose spring is the hart All these make not to the heaueÌ„ly purpose but rather staÌ„ding vpon soche trifâ—es doth hinder the waie to saluacion in Christ and robbe him of his passion when we doe attribute fredome or frewille to come of our selues but that we are in Gods handes as his instrumentes through him to woorke soche thinges as best maie please him and he withdrawe his holie handes we can do no good therfore submit your self to Christ and his wille for oure willes are malignaunt and dampnable in his iyes Forsake your praue will and humbly submit your self to Iesus Christ saiyng now before our death Our Father whiche art in heauen hallowed 〈◊〉 name thy kyngdome come Thy will bee dooen in yearth as it is in heauen c. And thus I doe conclude of free will in vs and faithfully looke for the reward not of workes but of mercie onelie onelie purchaced by the Sacrifice of Christe thankyng hym that he hath made you mercifulle to youre brethren in this worlde whiche was the fruictes of faithe by whiche faith in his blood we are saued and shall receiue our almose or rewarde and not our duetie for wee are vnprofitable when we haue doen our beste Ciuis What rewarde is that I praie you Or what promises are graunted by Christ Theologus The reward is the remission of sinnes and life euerlastyng grauÌ„ted by the father for Iesus Christes sake frelie without our woorkes for there is none other saluacion vnder heauen geuen to menne but onelie Christ. In him we doe merite as wheÌ„ wee are mercifull wee haue a promise of this preseÌ„t life and the life to come And in this worlde also an .c. fold and in the worlde to come euerlastyng life And who that geueth one of these little ones a cup of water for my names sake shall not lose his rewarde And he commaunded to geue promising it shalbe geueÌ„ to them again And further he saieth breake the breade to the poore and it shalbe to thee like a gardein He saith not let thin executors or assignes geue the poore when thou arte dedde but thou muste dooe it thy self in this worlde Now while it is lighte for the night is at hand I meane death when thou canst not worke Remember Diues lost the tyme could not call it backe again whiche waileth in hell hath no reward for he trusted not God nor rewarded any man Furder recoÌ„cile thy self to thy brother for els thou canst not please God though thou wrough test all good woorkes and gaue thy bodie to bée burned for charitee is so precious in Gods iyen that who so wante it can not reigne with Christ. Therefore forgeue froÌ„ thy hart and thou shalbe forgeuen Make not thy will vpon goodes gotten by vsury nor by any thing that falsly in bargening thou hast taken from thy brother for then thou shalte not dwell in Gods tabernacle Neither shal thy children prospere vpoÌ„ the yearth but God will hate them to the .iij. iiij generacion for thy sinne examen well thy conscience death hath wounded thee whiche is common to al fleshe in thus doyng thou shalt passe from death to euerlastyng life by Christe and neuer taste vpon the seconde death emong the impious or castawaies Contesse thy sinnes from thy harte aske mercie be thei neuer so red and many in nomber Iesus hath washed theÌ„ in his blood and sprinkled them with Hysop and made theÌ„ as white as snowe now plaie the man in Christ feare not to depart this world Christ is gone before with his holie Apostles Prophetes Martyres CoÌ„fessours and Uirgines penitente thieues and harlottes also there is the armie of angels before his throne with ioye incessantlie honouryng hym Hell gates are sparred sathan beaten doune thy â—innes rased the good Angell at hande to conducte thee to that blessed lande of rest here is nothing but labour daies of care sinne wretchednesse a thousande crosses the snares of the deuill and many vanitees the fleshe moste inconstaunte the worlde a place of miserie and sinne bid it farewell taking thy leaue with the badge of a christen man of Christ crucified remember that promise made in thy Baptisme arme thy self with the brest plate of faithe continewe to the ende and thou shalt receiue a croun of life thy crosse taken awaie cast thy hole care vpoÌ„ Christ and he shall deliuer thee at hand and geue thee the holie resurreccion of bodie soule to dwell in one for euer with hym Ciuis Oh what comforte in conscience I haue receiued first I render thankes to God the father the sonne and the holie ghost secoÌ„dly blessed be the hower of your commyng hether
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
A DIALOGVE bothe pleasaunte and pietifull wherein is a goodly regimente against the feuer Pestilence with a consolacion and comfort against death Newly corrected by Willyam Bulleyn the autour thereof ¶ Imprinted at London by Ihon Kingston Marcii Anno salutis M.D.LXIIII ¶ TO THE RIGHT VVOâ—shipfull and his singulare gooâ— frende maister Edward Barret of Belhous of Essex Esquier Willyam Bulleyn sendeth salutacions RIght worshipfull sir if any chamber haule galerie or any newe decked house were apparelled or hanged all in one mourning dark colour it would rather moue sorowe then gladnesse but no pleasure to the beholders of thesame Therefore the diuersitee or varietée of pleasaunt colours doe grace and beautifie thesame through the settyng foorthe of sondrie shapes and as it were to compell the comers in to beholde the whole worke Euen so I dooe commende vnto you this little booke wherein I write parte thereof in youre owne house whiche doe intreate of sondry thynges to you I doe hope not vnprofitable wherein I haue shortly described our poore nedie brother his pouerteâ— Callyng vpoÌ„ the mercilesse riche whose whole trust is in the vain riches of this worlde intangled as it were emong Briers So that in the hower of death God is fardest from his mynde and the gooddes euill gotten are worse spent and come to nothyng at what tyme no Phisike can preuaile I haue also not forgotten the shamefull synne whiche raigneth in this worlde called ingratitude whiche linially came froÌ„ the loines of that false vilain Iudas neither the Sicophantes Gâ—atos Liars and Flatterers of this worlde the verie poison of the soule Oh better saieth Salomon is the woundes of the frende then the kisses of the flatterer Furder how many meanes maie bee vsed against the Pestilence as good aire diete medicenes accordingly the whiche if it do not preuaile then commeth on the mercilesse power of death ouer al fleshe fearing no Kyng Quene Lorde Ladie bonde or slaue but rather maketh all creatures a like to hym Then dooe I conclude with the deuine Gods chief and moste beste instrument in the churche c. And as I dooe well consider a gentilmanne of your good nature can but take your freindes simple token in good parte Euen so I am sorie that it is no better to pleasure you yet geuyng GOD moste humble thankes for thesame who kepe you in good health worship This .xij. of Marche 1564. Yours euer William Bulleyn Nullus vnquam hominem mortalem beatumindicet antequam bene defunctum viderit ¶ TO THE Reader GOod reader when aduersitie drawethnere to any citee or toune and the vengeaunce of GOD appereth either by huÌ„ger sickenes or the sworde then maâ—nes nature is moste fearfull but yet worldly prouidence to helpe theÌ„ selues whiche in the tyme of prosperitee or quietnesse is careles and forgetfull neither mindefull to fear God nor pitifull to helpe their neighbour in aduersitee And wheÌ„ thei are touched by the fearfull stroke of the Pestilence of their nexte neighboure or els in their owne familie then thei vse medicines flie the aire c. VVhiche in deede are verie good meanes and not againste Gods worde so to doe then other some falleth into sodain deuocion in geuyng almose to the poore and neadie which before haue dooen nothyng els but oppressed theÌ„ and haue doen theÌ„ wrong Other doe looke froÌ„ their hartes Gods liuelie woorde and refuse grace offered by Christes spirite thinkyng there is no GOD. Some other are preuented by death in their flourishyng yeares whiche in the Crosse of death haue their onely consolacion in Iesus Christ. All this is discribed here in this plain Dialogue praiyng you pacientlie to take it in good parte From him that is yours to commaunde W. Bulleyn gloriosior est quam mala vita A DIALOGVE ¶ The interlocutours are twelue persones Mendicus Ciuis Vxor. Medicus Antonius Roger. Chrispinus Auarus Ambo dexter Mendax Mors. Theologus Mendicus GOd saue my gud Maister and Maistres the barnes and all this haly houshade and shilde you from all doolle and shem and sende you comforte of all thynges that you waud haue good of and God and our dere leddie shilde and defend you from this Peste Our father whiche art in heauen hallowed bee your name your kyngdome come your will bee doen in yearth as it is in heauen c. Ciuis Me thinke I doe heare a good manerlie begger at the doore and well brought vp how reuerently he saieth his Pater noster he thoues not GOD but you hynt Gods blessing on his hart I praie you wife giue the poore man some thing to his diner Vxor. Sir I will heare hym saie the Lordes praier better before I giue him any thing Ciuis What a reconyng is this Dame doe as I commaunde you he is poore wee haue plentie he is very poore and hongrie therefore dispatche him a Gods name Vxor. Soft fire maketh sweete Malte he shall tary my leasure Mendicus Maistres if you Ie angrie with the saiyng of my Pater noster in Englishe I wil saie it in Latin and also my Deprofundis But so God helpe me I doe not ken nene of theim beth Vxor. I thinke thesame soche Carpenter soche thippes your curate is some honest man I warraunt you and taketh moche paine in feding his flocke as seemeth by your learning I praie you what couÌ„trie maÌ„ be you Mendicus Sauyng youre honour gud Maistres I was borne in Redesdale in Northumberlande and came of a wight riding sirname called the Robsons gud honeste men and true sauyng a little shiftyng for their liuyng God helpe them sillie pure men Vxor. What doest thou here in this countree me thinke thou art a Scot by thy tongue Mendicus Trowe me neuer mare then gud deam I had better bee hanged in a Withie of a Cowtaile then be a rowfooted Scotte for thei are euer fare and fase I haue been a fellon sharpe manne on my handes in my yoÌ„g daies and brought many of the Scottes to grounde in the North Marches and gaue them many greislie woundes ne maÌ„ for man durst abide me luke I was so fell Then the limer Scottes hared me burnte my gudes and made dedly feede with me and my barnes that now I haue nethyng but this sary bagge and this staffe and the charitie of sike gud people as you are gud maistres â–ª ause I haue many of my sirname here in the citee that wade thinke no shem on me yea honeste handcraftie men Ciuis How gote you in at the gates my good frende Mendicus Deare sir I haue many cuntrith men in this faire citee that came of honeste stocke in our lande and some a little beyonde vs twentie or threttie miles that can make pure shifte in the citee and in the countres ause I came in ne place but either the persone Bailie Conestable or chief of the parishe is of our countrith borne and some pure men as myne awne self God ken Emong whem the Bedle of
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
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
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