vapouring vpward Eut. Your còniecturing is not amisse For the lâ—…er whereunto the gall cleaueth is in the place of the fire the stomacke is a panne the braine-panne is the top of the high butte or still and so if you will the nose is in the stéede of the spowt Therefore from this mutuall flowing and ebbing of humors groweth whatsoeuer is the cause of any disease euen as diuers humours doe diuersly fall now into the eyes now intâ—… the stomacke one while into the shoulders another whiâ—…e into the necke or else-where Whereby you may also perceiue why exceâ—…siue wine drinkers haue bad memories and why those that feede vppon meates of more pure and subtileâ—… spirites are not so dull witted And why Coriander helpeth memory and Langwort or Neesewort purgeth the minde and why great fulnesse brings the falling sicknesse which at once deadeth or benummeth all the senses as if they were cast into some déepe fléepe And to conclâ—…de as too much hunger or thirst in children doth blunt the edge of their wit and memory so too much meate doth make theâ—… blockish and dull witted if wée may credite Aristoâ—…le because that little sparke of the minde is as it were ouer whelmed with vndigested matter Fab. Is then the minde a bodily substance that it may bée affected with bodily things Euâ—… â—…he very nature of the reasonable soule is not corâ—… 〈◊〉 but her original instruments being corrupted her force anâ—… 〈◊〉 is hinâ—…ered as it booteth not a woâ—…keman to excell in his Art if he want â—…t tooles to worke withall Fab. Of what quantity or shape is the soule Eut. What a ridiculous question is that séeing you confesse it to be without body Fab. I meane a body that may â—…e felt Eut. But those â—…hings are most peâ—…t which are not selt as God and Angells Fab. I heare that God and Angells are called spirites but a spirite we feele Eut. The holy Scriptures in vsing this word do but stâ—…mmer as it were for our rude vnderstanding sake meaning thereby a minde pure and frée from all comercâ—… and society of sensible things Fab. What difference then is there betwéene Angells and soules Eut. Euen the same that is betwéene a dew snaile and a shel snaile Fab. Then the body is rather the soules house than the soules instrument Eutrap There is no let to the contrary but that one and the same thing may be called both an instrument a house But of this matter the Philosophers doe not agrée some call the body the soules garment some the soules house some the sâ—…ules instrument and some the soules harmony Now which soeuer of all these you list to call it it will followe thereupon that the actions of the minde are hindered by the affections of the body First if the body be that to the soule which the garment is to the body how much the garment makes to the health of the body Hercules hath shewed to say nothing of the colours of haires and kindes of skinnes But whether one soule may suffice to we are out many bodies as one body doth to weare out many garments I leaue that to Pythagoras to tell Fabulla It were not amisse if according to the opinion of Pythagoras it were lawfull to change soules as well as garments then in winter a man might haue a fatte body and wâ—…ll lined and in summer a leane Eut. But I thinke it were not very commodious if as when many garments are worne the body it self at last weareth so many bodies being worne at last the soule should wax old and we are too Fab. No truely Eut. Now as it maketh much to the health and agility of the body to sée with what garment it be clad so is it very materiall what body the soule carrieth about with it Fab. Truely if the body be the garment of the soule I sée many men very diuersly clad Eut. So it is and yet the greatest part of this matter resteth in vs to sée how â—…itly the soule be clothed Fab. Therefore let goe the garment and say something of the house Eutrap I will But lest that I say vnto thée may séeme a fable Fabulla the Lord Iesus himselfe calleth his body a Temple And Peter the Apostle calleth his body a tabernacle And some sticke not to cal the body the soules sepulchre Some call it the mindes prisoâ—… and many call it a Tower Now heare the reasons That minde that is pure in all parts dwelleth in a temple that soule that is not captiue to the loue of corporall things dwelleth in a tabernacle and would willingly remooue out of it if her Commander would call for her that soule that is blinded with most filthy lusts that it can neuer aspire to the wholesome liberty of the Gospel that lieth in a sepulchre But they which painefully wrestle with their sinnes and as yet cannot doe as they would their soules dwell in a prison still crying vnto him that is the deliuerer of all his seruants saying Bring my soule out of prisoâ—… that it may praise thy name O Lord. They which fiercely fight with Sathan watching his sleights who goeth about like a roaring Lion séeking whome hée may deuoure their soule liueth as it were in a Garrison or Campe from whence it is in no wise lawfull to departe without warrant from the Generall and Commaunder of the field Fab. If the body be the soules lodging I sée many whose soules are but sorily lodged Eut. It is very true euen in houses that â—…e 〈◊〉 dropping daâ—…ke and dusâ—…ish subiect to all wâ—…nde and weather â—…moky filthy flegmatique rhumatike torne and ruinous rotten and infâ—…cted and yet Cato doth iudge it the first part of happinesse to dwel wel Fab. It were somewhat tolerable if it were lawfull to go out of one house into another Eut. To remoue is not lawful vntill the Landlord that placed the soule shal call for it But though it be not lawfull to let the soule out of her dwelling yet it is very lawfull and fitte too by Art and Care to make the soules dwelling house more commodious aâ—…d hansome than it is as in houses wée sée the windowes are altered the ground is raised the walles are plaistered the dust is swept out and the roomes are clensed with fire and perfume This to doe in an old body all ruinated and ready to drop downe is most hard But it is to great purpose if a childe be looked vnto as it ought to be â—…rom his birth Fab. You would haue a woman to bee both mother and nurse and Phisitian too Eut. I would so indéede as touching â—…he choice and moderation of meate and drinke and of exercise and of sléepe and bathing and anointing and rubbing and dressing and cloathing How many thinke you are subiect to most gréeuous diseases and vices as the falling-sicknesse leaâ—…enesse weakenesse â—…afenesse their loines broken their members pulled â—…way their braines weake and their mindes dull and sottish
and all through the grosse ignorance or vnconscionable negligence of nurses Fab. It is meruaile that you were not made a Franciscane Friar in stéede of a Painter you preach so wel Eut. When I sée you become a St. Clare then will I bée a Franciscan and pâ—…each vnto you Fab. Trâ—…ely I am very desirous to know what the soule is of which we heare and talke so much séeing no man euer saw it Eutr Nay there is none that hath eies but hath séene it Fab. I sée soules pictured like a little infant but why haue they not wings like Angels Eut. Bicause when they fell from heauen they brake their wings if there be any credite to be giuen to the â—…ables of Socrates Fab. How then are they saide to flie vp into heauen Eutr Because â—…aith and charitie haue caused them to haue new wings These wings did he desire that being wearie of the cottage of his body cryed out Who shall giue vnto me the wings of a Doue that I may flie from hence and take my rest for other wings the soule hath none being incorporeall neyther hath it any shape that can be séene with bodily eyes but those things are more certainely discerned which we sée with the eies of our minde Do you beléeue that there is a God Fab. That I doe most stedfastly Eutr But nothing can be lesse séene than God Fab. He is séene in things created Eutr In like manner is the soule séene in the actions of the soule if thou demaundest what it dooth in a liuing bodie doo but looke vpon a dead bodie When you sée a man féele sée heare mooue vnderstand remember and discourse you doe more certainely sée the soule in presence than you doe nowe sée this same potte for one sence may be deceiued but so many arguments drawne from all the sences can by no meanes faile Fab. Wel then if you cannot shew me the â—…oule then describe it vnto me by certaine markes as you woulde describe Caesar whome I haue not séene Eutr Aristotles definition I haue ready for you Fab. What 's that for they say he is a very good descipherer of all things Eutr The soule saith he is An acte of an Organicall and naturall bodâ—…e hauing life in power Fab. Why dooth he call it an Act rather thaâ—… a Iourney or a Way Eut. Here is no warning giuen to Carters or horsemeâ—… but the state or manner of the soule is defined And the acte he calleth the Forme the nature whereof is to doe when the nature of any matter is to suffer And euery naturall motion of the bodie procéedeth from the soule and the motion of the bodie is diuers Fab. I vnderstand it but why dooth hée adde Organicall Eut. Because the soule doth nothing but by meanes of the instruments of the bodie Fab. Why doth he adde Naturall Eutr Because Daedalus would counterfet such a bodie but in vaine and therefore he addeth hauing life in power Euery thing receiueth not forme but onely such matter as is capable of forme Fab. What if an Angell shoulde enter into the body of a man Eutr Hée might worke indéede but not by naturall organs or instruments of nature neither could he giue life vnto the body the soule being away Fabu Haue I nowe the whole definition and manner of the soule Eutr According to Aristotle you haue Fab. Truly I haue heard great speaking of him as of a famous Philosopher but I feare that if a centurie of wise men should so write vâ—…to me I may charge them with heresâ—…e if I may gainesay them or fréely speake my mind Otherwise whatsoeuer he hath said of the soule of man may be said of an asse and an oxe Eut. Yea of a béetle and of a snaile Fab. What difference then is there betwéene the soule of a beast and the soule of a man Eut. They that say the soule is nothing else than a harmonie of the qualities of the bodie doe not make any great difference For if it be so then this forsooth will â—…ollowe the harmonie being broken the soules of both doe perish alike It is not reason it selfe surely that distinguisheth the soule of a man from the soule of a beast but this we may say that the soule 〈◊〉 a beast knoweth or vnderftandeth lesse than the soule of a man euen as we sée some men also to knowe and vnderstand lesse than a beast Fab. Surely they haue but a beastly minde Eutr But this you knowe Fabulâ—…a that according to the nature of the Lute the harmonie is the swéeter Fab. I graunt that Eutr Neither doth it alittle skil of what wood and fashion the Lute be made Fab. And you say true for some wood is better than some and the fashioning of a thing is a great matter Eâ—…trap Neither are the strings made of euery beastes intrales Fab. So I haue heard Eut. And these strings also through the drienesse or moysture of the ayre that incloseth them are often times shrunke vppe or rotten and by that meanes wil not holde the straining Fab. That I haue séene oftner than once Eutr By this then you may be able to performe no small helpe to your little infant that his mind may haue an instrument wel tempered and tuned that it be not loose by slouth nor too shril through wrath nor hoarce through drunkennes for oftentiâ—…es these affections are graffed in vs by education and want of good diet Fab. I doe take your admonition in good part but I looke how you can defend Aristâ—…tle Eutr Truely hée did but in generall tearmes describe the soule liuing growing and féeling The soule giuâ—…th life but it is not foorthwith a liuing creature that lâ—…th for trées doe both liue and waxe olde and die but they féele nothing though some do attribute vnto them a certain kind of stupide sence In the clifts or ioyntâ—… there is scarce any sence percâ—…iued but in spunge there is wâ—… it is plucked off In trées those that are fellers of timber doe discerne some sâ—…nce 〈◊〉 we may beleeue them for they say that if one do strike 〈◊〉 tree with the palme of his hand wâ—…ich hâ—… would fell as timber men vse to doe it is the more hardly cutte downe because for feare forsooth it hath sâ—…runke it sâ—…lfe togither but that that hath life and sence is a liuing creature And there is no lâ—…t to the contrary but that may be vâ—…getable or growing which wanteth sense as doe mushromes béetes and colewortes c. Fab. If these things do féele or liue in any sort if they be mouâ—…d when they grow ripe what 〈◊〉 that they may not be called liuing creatures Eutr It did not séeme good vnto our Ancestours to haue it so and it is not lawfull for vs to be wiser than our forefathers neither is it any thing to the matter that wee haue in hand Fab. But I can not endure that the life of a scarabée or béetle flie and
the soule of a man should be all â—…ne Eutrap They are not all one good woman but after a sorte thy soule dooth giue life and growing and sence vnto thy body and so dooth the soule of a scarabée in his bodie for whereas the soule of a man doth something which the soule of the scarabée cannot doe the cause is in the matter that can neither sing nor say because it wâ—…nteth fitte instruments for those â—…ffices Fab. This then you say that if the soule of a scarabée shoulde passe into the body of a man it shoulde doe the same things that the soule of a man dooth Eutr Nay nor yet the soule of an Angell as I haue shewed but there is no difference 〈◊〉 an Aungell and the soule of a man sauing that the soule of man was created to liue and mooue in a humane body furnished with naturall instruments and to gouerne the same and in like manner the soule of a scarabée to mooue onely the body of a scarabée Angells be not created to that end that they should giue life vnto bodies but to vnderstand without bodily instruments Fab. And can not the soule of man doe the same I pray you Eutrapilus Yes truely when it is parted from the bodie Fab. Belike then hée is not his owne man as they say while he is in the bodie Eutr Truely no vnlesse something haâ—…pen beâ—…de the common course of nature Fab. But me thinke that for one soule you haue powred me out many soules as one that giueth life an other that causeth to growe another that giueth sence another that affoordeth vnderstanding another that bestoweth memory another that is the guider of the will an other that kindleth anger and another that begetteth lust One had beene enough for me Eut. One and the same soule effecteth diuers aâ—…tions and in respect of those it hath diuers surnames as it were as a thinking soâ—…le a sensible soule an vnderstanding soule c. Fab. I doe not well vnderstand you Eutr But I will cause you to vnderstand me you are in your bed chamber a wife in your shop a weauer of tapistry in your ware house a seller of tapistry in your kitchin a cooke among your seruants a mistris and among your children a mother and yet notwithstanding all these you are in one and the same house Fab. So then belike the minde is in the body as I am in my house Eut. Right Fab. But when I worke in my shop I play not the cooke in my kitchin Eut. That is because you are not all soule but you haue a soule that carrieth a body about with it and your body cannot be in many places at once the soule because it is not a compound but a simple forme is so in the whole body that it is whole in euery part of the body although it cannot effect the same thing by euery parte neither can she effect the same things which shée effecteth in the same maner alwayes howsoeuer hir instruments be affected for shée vnderstandeth and remeÌ„breth in the brain she is angry in the heaâ—…t she lusteth in the liuer she hearetâ—… in the eares séeth in the eies smelleth in the nostrils tasteth in the palate and tongue féeleth in al the parts of the body that haue any sinewy matter adioyning for neither doth she féele in the haires of the head nor in the nailes of the fingers neither can the lights or the liuer féele of themselues nor peraduenture the splâ—…ne Fab. Therefore it quickeneth and refresheth onely in certaine parts of the bodie Eut. So it séemeth Fab. If one and the same soule effecteth all these things in one man then it followeth that the Infant in the wombe so soone as it increaseth which is a signe of life it dooth also at the same instant féele and vnderstand c. vnlesse perhaps at the beginning of one man there bée manie soules and afterward all the rest giuing place one onely dooth all so that firâ—…t a man shall be a plant and then a liuing creature and last of all a man Eut. That which you say séemeth not verie absurd vnto Aristotle but to vs it is more probable that togither with the life is infused a reasonable soule or a soule indued with reason but that which as a little fire drenched out of measure with abundance of moist matter cannot as yet shew forth his force and strength Fab. The soule therefore is bound to that bodie which it rulâ—…th and moueth is it not Eut. No otherwise then a Snaile is to her shell which she carrieth about with hir Fab. She mooueth her shel indéed yet so as she is also therwithall moued her-selfe as the maister of a ship turneth the ship which way he listeth but in the meane time he is also moued with his ship Eut. Yea or rather as a Squirrell whéeleth about the rolling Cage and in the meane time is moueable him selâ—…e Fab. And so the soule both affecteth and is affected againe Eut. Truly yea as touching her operations Fab. Then belike in respect of nature the soule of a Blackmâ—…re is equall with the soule of king Salomon Eut. True there is no abâ—…urditie in that Fab. And so are Angels alike too sith they want matter or materiall substaunce which as you say is the cause of inequalitie Eut. We haue Philosophie enough nâ—…w rather let Diuines canuas these poynts and let vs go to the matter that we beganne withall If you will be a whole mother lookâ—… your selfe to the little bodie of your tender Infant that so after that he hath vnfolded himselfe of those vapours which are as sparkles to the minde it may vse good and fitte instruments So often as you heare your childe crying like a childe thinke with your self that he doth instantly require it at your hands When you sée vpon your breast these two as it were swelling fountaines of milke and flowing of their owne accordâ—… with that milkie liquour then thinke how nature doth admonish you of your dutie Otherwise when your childe shall learne to speake and in his pleasant and prettie stammering language shall call you mother with what face can you heare this of him to whom you haue denied your pappes and haue turned ouer to a hired pappâ—… euen as if you had put it out to a goate or a shéepe When he shall be able to speake and know good from euill what if he should call you nâ—…t mother but halfe mother It may be you will trie what the rod will doâ—… but she is scarce halfe a mother which refuseth to nurse that which she hath brought forth The better part of mother-hood is the nurâ—…ing of the tender babe For it is not nursed onelie with milke but also with the swéete scent or smell of the mothers bodie it craueth the same liquour that it was familiarly acquainted withall before which it suâ—…ked in the bodie and whereby it grew together And I am of this minde
those things which pertaine to true pietie arrogantly ascribing that to their owne merites which is due onelie to Gods mercie and goodnesse setting downe their rest there from whence they should procéede to greater perfection and withall reproaching and iudging their neighbors by those things which in themselues are neither good nor bad But. Yea and one and in the same action if there bée two things whereof the one is better than the other we do euer make most reckoning of the worst parte The bodie and bodily things are euery where more estéemed than the soule and the things that belong to the soule To kill a man is counted a hainous crime and so it is but to corrupt the soule of man with pestilent doctrine and viperous suggestions is a sporte If a Minister weare a Lay mans garment he is cast into prison and seuerely punished but if he be found drincking and bowsing in ale-houses and whore houses if he be a whoremaister if he be a gamster if he defile other mens wiues if hee neuer study the Scriptures yet if he be formall hée is for all that a pillar of the Church and nothing is sayde vnto him I excuse not his disorderly going in apparell forbidden but I blame this preposterous iudgement Fish Yea if hee say not his stint of prayers at his set houres he is an Anathema accursed but if he be an vsurer or symonist he goeth scot frée Fish If one should sée a Carthusian Friar otherwise clad then according to this order or féeding vpon flesh in Lent or vpon Fridaies c. how is he accursed abhorred detested yea men feare that the earth will open and swallow vp both the beholder and him that is beheld but if the same man sée him lie drunken in the steéetes or with lies and standers raging against the good name of other men and laying snares through crafty and subtile meanes to intrap his poore neighbour no man doth therefore abhorre him Fish It is as if one should sée a Franciscan Friar weare a girdle without knots or an Augustine Friar to weare a linnen girdle in stéed of leather or a Carmelite to go without a girdle Againe to sée a Franciscane weare shooes or a Crosse-bearer halfe shood were a horrible fact and they worthy for the same to be drowned in the bottome of the sea But Yea of late there were with vs twoo women counted both wise women one of them went home and trauelled before her time and the other fell into a sweund because they sawe a certaine canon goe before the holy Nunnes or Uirgines as they will be called in the next Uillage walking openly without a white garment and his black cloke vpon it but the same woman had often seen such birdes banquetting and reuelling singing and daunsing kissing and ambling the rest I will conceale and yet they thought they neuer saw enough Fish Peraduenture that sexe is lawlesse but you know Polithescus doe you not hee was very dangerously sicke the Phisitians had often perswaded him to eate egges and white meates but all in vaine To the same effect did the Bishop exhort him but he though he were learned and a Batcheller of Diuinity did choose rather to die then to follow the counsells either of the Bâ—…shop or of the Phisitians Then it séemed good to the Phisitians and the rest of his friends to deceiue him by a wiie there was a supping made for him of egges and goates milke which they called Almond milke he did eate it very willingly and so continuing some daies together at last he beganne to amend vntil a certaine damsel tolde him what it was then he began to cast vp that which he had eaten But the same man that was so superstitious in egges and milke made no conscience of forswearing a debt that he owed me for when I in simplicity sent him his bill he secretly with his naile cut it and rent it and sware it was cancelled What more peruerse then this iudgement he sinned against the minde of the Church in not obeying either the Bishop or the Phisitians and in manifest periury he had a firme conscience that was so weake in a messe of milke But Now you make me remember a tale that I heard of late a Dominican Friar tell in his sermon of a holy Uirgine that was oppressed by a young man the swelling of her belly did plainely argue the fact she was called before the Abbasse and the rest of the Nunnery the pleadeth that she was ouermatched but you should haue cried out saith the Abbasse I should haue done so indéede but it is a great offence to breake silence in the sléeping chamber Fish Now to requite your tale with the like I was of late in a place where a couple of Nunnes came to visite their acquaintance their man through forgetfulnesse had lest their portuse behinde Good God what a stirre was there to supper they wold not go before they had said their euensong neither would they reade on any other booke but their owne In the meane time all the house tarried for their supper To be short their man was faine to run backe againe to their Cloister laâ—…e in the euening hee brings their owne prayer booke well prayers are said and scarsely had we supped before ten of the clocke But All this while I heare nothing worthy to be much blamed Fish Because you haue but halfe the storie While they were at supper those Uirgines beganne to be merry with wine at length hauing finished their laughter the whole company abounded with ieasts and scoffes not very pleaâ—… to chaste yeares but no man was more lasciuious then those holy Uirgines which would not goe to supper before they had said prayers vpon their owne booke and after the maner of their Cloister or Couent from â—…ing they procéeded to play to dansing to sing bawdy songs the rest I dare not tel but I am afraid there was that night somewhat committed that did scantly become Uirgines vnlesse these fore warnings their lasciuious â—…yorts noddings and kissings did much deceiue me But This impiety is not so much to be imputed to the Uirgines as to those Priests which had charge ouer them but goe to I wil also requite your story with such another and such a one as I was an eye-witnesse vnto my selâ—…e Within these few daies there were a company clapt in prison for baking of bread vpon the Lords day which they said méere necessity droue them vnto I condemne not this censure but I like not the preposterous partiality of mens iudgements A little while after vpon a Sunday called Palmes sunday by chance I was to goe to the next Uillage there about foure of the clocke after dinner it was my hap to méete with I know not whether I may call it a ridiculous or a miserable spectacle I suppose that no drunken feasts had euer more filthinesse some réelde this way and that way with wine euen as
suspected some falshood in it Mar. In good time but what if that had béene dissembled if there had béene an error I thinke the sicke man should haue béene neuer the worse Phae. I grant you that but the sicke man was so troubled about that matter that he beganne to despaire There Vincent played the man and bade him be of good chéere ser that he had authoritie to correct or put in whatsoeuer was amisse or wanting in the Pardon And quoth he if any thing in the Pardon deceiue you I pawne my soule for yours and lette yours go to heauen and mine to hell Mar. Dooth God allowe of such exchanges to be made of soules And if he shoulde did your frienâ—… George deale wisely to take such a pledge What if Vincents soule should goe to hell without any exchange at all as due to the Diuell before Phâ—…dr I le tell you what was doone this did Vincent and truly the sâ—…cke man séemed to like it well Then were read all those clauses wherein George was promised to be partaker of all the good déedes that were euer done by all the foure orders Mendicanâ—…s namely the Augustines Franciscanes Bernardines and Dominicks and also of the fift namely the Cartusians Mar. I should haue feared that if I should carrie such a load it would haue pressed me downe to hell Phae. I speake of his good déedes which do no more trouble a soule flying into heauen then feathers do a bird Mar. To whom then did he bequeath his bad déedes Phae. To Captaines of the warres in Germanie Mar. By what law Phae. By the law of the Gospell To him that hath shall be giuen There was also recited the number of Masses and Psalters that should accompanie the soule of the dead man and that was huge After this was rehearsed his confession and the Priests absolution was giuen him Mar. And did he so yéeld vp the Ghost Phae. Not yet There was spred vpon the ground a Mat of Bulrushes and at the beginning before it was vnfolded it was like a Pillow in fashion Mar. What was now to be done Phae. That they strewed with ashes but very thin and vpon it they laide the bodie of the sicke man then was spred vpon him a Franciscans Coate but first consecrated with prayers and holy-water A Friers Coole was put vnder his head for then it could not be put on and withall was laid his pardon and all his prouisoes Mar. This is a new kind of death indéed Phae. And they had that the Diuell hath no power ouer them that die in that maner so they say that among others St. Martin and St. Francis died Mar. But their life was answerable to their death And I pray what then Phae. Then there was reached to the sicke man the Image of the Crosse and a waxe Candle when the Crosse was taken him he said I was woont in warre to be defended with my Buckler but now I will oppose this buckler against my enemie and when he had kissed it laid it vpon his left shoulder but to the holy Candle he said sometimes with my speare I haue preuailed against the enemies of my bodie but now I will shake this speare at the enemies of my soule Mar. This was warrelike inough Phae. These were the last wordes that he vttered for presently death was in his tongue and he began to breathe out his soule Bernard standing at his right hand and Vincent at his left hand the one shewed him the image of Saint Francis and the other the Image of Saint Dominicke The rest that were in the Chamber murmured certaine Psalmes with a murmuring voyce Bernard with great and loude voyce stood roaring in his right eare and Vincent the like in his left eare Mar. What did they crie Phae. To this effect cried Bernard George Gunner if now you like of that we haue done turne your head to the right hand and he did so On the other side Vincent cried feare not George thou hast Francis and Dominicke to fight for thée Be secure and take no care for any thing Thinke what aboundance of merits thou hast what a pardon thou hast and last of all remember that I haue pawned my soule for thine if there should be any danger if thou doest beléeue like these things then turne thy head to the left hand and so he did Againe with the like noyse they cried if thou beléeuest these things crush my hand saith the one and mine said the other and so he did And so with turning of his head this way and that way and crushing of their haudes there were almost thrée houres spent since George began to gaspe for breath Here Bernard standing vpright pronounced his absolution againe but before he could finish it George was gone This was about midnight in the morning they went about their anatomie and after dinner they finished the buriall in manner aforesaide Mar. I neuer heard of a more laborious death nor yet of a more ambicious funerall but I thinke you will not publish this tale abroad Phae. Why there is no danger in it for if the things which I haue told be good and godly it is sit for the people to know them if not all good men will giue me thanks for bewraying them to that end that some being corrâ—…cted with shame may no more do the like and the simple may beware that they be not ouertaken with the like error Mar. You speake both truly and stoutly and now I desire to heare what end Cornelius made Phae. As he liued hurtfull to none so he died he had euerie yeare a feuer which came vnto him at certaine times in the yeare Now that whether it were by reason of oppressing olde age for he was aboue thrée score or whether it were of some other cause I know not did more vrge the man then it was woont to do And he â—…éemed to féele the day of his dissolution to approach neare at hand therefore foure dayes before he died on the Lords day he went to Church he conferred with his Minister he heard the holy Sermon and Seruice he reuerently receiued the Lordâ—…s Supper and so returned home againe Mar. Did he vse no Phisitions helpe Phae. Yes onely one he was aduised by both a good Phisition and a good man His name is Iacob Castrutius he told Cornelius that he would do the best good that he could for his friend but said withall that there was more helpe in God then in Phisitions Cornelius receiued this speach in as good part as if he had giuen him most certain hope of life Therfore though he were euer to his abilitie good to the poore yet now whatsoeuer he could spare after he had taken order for his wife and children he gaue it to the néedie not to these proude beggers that are in euerie place but to the honest poore who wrought hard for their liuing and yet were poore their charges being greater then
vow Kéepe thy selfe frée to God and our children whome I would haue thée so to traine vp in all piety that they may not addict themselues vnto my trade vntill by their yeares and experience of things it shall appeare for what kind of life they are most fit Then turning to his children hée exhorted them to the studie of godlinesse to obey their mother and to haue mutuall loue and concord amongst themselues Hauing ended these sayings he kissed his wife and his children and prayed God to blesse them After all this he looking vppon the rest that were present he said before to morrow morning the Lord Iesus which rose againe in the morning will vouchsafe of his great mercie to call this soule out of the sepulchre of this body and out of the darkenesse of this mortalitie into his heauenly light I will not wearie my tender age with néedlesse watchings And let the rest also go take their rest one shall â—…ustics to be with me to put me in minde of some of those holy instructions which haue béene read The night being past about foure of the clocke all his family being about him he willed the whole Psalme to be read vnto him which the Lord Iesus praying rchearsed vpon the crosse That done he said The Lord is my light and my saluation whom shall I feare The Lord is the protector of my life of whom shall I be afraide Then he folded his hands vpon his breast in maner of a supplicant and lifting his eyes toward heauen he said Lord Iesus receiue my spirit And forthwith closed vp his eies as one about to sléepe and with a little sigh yéelded vp the ghost you would haue said he had béene asléepe Mar. I neuer heard of a more easie departure Phae. And so he was in all his life They were both my friends pâ—…raduenture I shall not iudge indifferently which of them died the more Christian-like you which are of sounder iudgement can tell better than I. Mar. That I will but at my leysure FINIS 2. King 4. 13. M. Moore M. Roberts 2. King 2. M. Moore 2. Sam 7. Discommodities of fisheatiâ—…g Note that of the Phisitian The Butcher discourseth out of the Bible Of the reâ—…traint of meates vnder the Lawe Of our libertâ—… vnder the Gospel Obiect Answer The choyce of meates abrogated Similies 1 2 3 4 5 6 Ofeating swines flesh Why the Macabees refusd to eate swines flesh Of children dying without baptizing Math â—… 29. hebr 2. 3. hebr 10. 28 Humane obseruations to be arbitrary and why The Fishm. playeth the Emperour The Fishm. heere playeth the Bisâ—…op Obiect Answer Of the master of a familie his authority Of constrained obedience The 〈◊〉 betweene Gods lawes and mens lawes Of Councels and their authoritie Other defferences betweene the lawes of God and the lawes of men A sâ—…t similitude Howe wee should carrie our 〈◊〉 towardes the lawes established by puâ—…like authoritie Wherin christian liberty consisteth The diffâ—…ence betweene the olde and new Testâ—…ment Of Miracles Man must be so honoured as God be not defrauded of his honour Cases of prepostâ—…rous iudgement Holy virgins Most beastly drunkâ—…nnes Of fasting Of receiuing the SacrameÌ„t Deuourers of Church lands which were first giuen to the vse of the poore Of fasting fish-eating Princes may punish by death Mâ—…unsier Eros The end why mens lawes are made must be considered Vowes Vow of Baptisme False oathes adulterie and Theâ—…t A 〈◊〉 a common soldâ—…r Thieues Poysoâ—…ers Superstitious Monkâ—…s Foâ—…lish armor agenst the diuell Of an Italian A sorry reuenge Saâ—…ue regina Poore shifts Ridiculous superstition Saint Christopher like to be cousened of a 〈◊〉 â—… 〈◊〉 next he doore Of a woman with hir child Of an old Prâ—…est One more than was looked for All that followâ—…th after this marke * til you come vnto the like marke againe is not in Erasmus What maneâ—… of seruants vviues are to their husbaÌ„ds A similitude Similitudes How wiues must admonish their husbands Of Diuorce Prou 5. Custome is a tyrant Whether the man or the woman be the more excellent 1. Corin. 11. A bargaine Oâ—… putting orth children o nurse Nature it selfe is against putting forth children to nurse Strangersmilk and heate is not like the mothers whereunto the infant hath beene accustomed in the womb Similies of Wheate Vines Plants Obiect Answer When the body is at fault the minde is at fault The differéce betweeâ—…e an Angel and a soule What the soule is to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note thaâ—… well The wings of the soule How thesoule is seene Aristotles definition of thâ—… soule examined Esâ—…y 1. Of the liâ—…e of treâ—…s A very ieast Obiâ—… Answer A similitude Whether the soule performeth all her offices in an Infant or no. The dutie of a mother A Prouerbe too true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. à non seruandâ—… 1. Tim. 2. 15. St Iames of Compostâ—… Beâ—… Câ—… No commoditie witl out a discommodity The Lady of Wâ—…am heâ—… dominion described A Riddle Mistagoguâ—… That is plaine 〈◊〉 A 〈◊〉 but â—…o liâ—… No lie â—…he blessâ—…d Viâ—…gins milkâ—… There was a sposing questâ—…on indeede * And as wise as Wiltams câ—…e that weÌ„t nine mile to sucke a Bull. A religious â—…iuer * Either of God or the diuell * That stands with good rea son so long as chalke pits whites of eggs last or cowes c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secreta virginis The formes of diuers pretious stones That 's a blasphemous lie tell it no further for all this hath Christ done and yet but in part in this life but most absolutely in â—…he life to come * What pot a drinking pot or a chamber pot St. Thomas 〈◊〉 Caâ—…terb * Or traitor Holy rust â—…irreuerence * Such lips such lettice Gâ—…atian had almost marrd all Of church ornamentes Note that O daintie relikes not for euery one to see Of a French boy Lewd marriners A good note for our Enâ—…lishmen Of certaâ—…ne beggaâ—…s vpon the high way Vintners and Inholders A good coâ—…clusion Why God â—…ould haue death to be â—…tter Of Georges death Of his Phisitianâ—… Foure orders of Mendicants Anotheâ—…â—…torme A good ieast Wâ—…rrelike shifts A good reson Exchange of soules Good deeds Here was stuffe indeed â—…nough to haue infected a sound body * And with that they all fled away as a dog doth from a gammon of bacon when he is through ly a hungred O miserable comforters Not a word al this while what Christ did for him Of Cornelius â—…s ende