The Poore mans Ievvel, that is to say, a Treatise of the Pestilence. Vnto the which is annexed a declaration of the vertues of the hearbs Carduus Benedictus, and Angelica: which are very medicinable, both against the Plague, and also against many other diseases.
Gathered out of the Bookes of diuers learned Physitians.
Imprinted at London for George Byshop. ANNO. 1578.
TO THE RIGHT Honorable, Sir Thomas Ramsey, Knight, Lord Maior of the Citie of Londō, Thomas Brasbrige vvisheth continuall and godly prosperitie.
RIght Honorable, as you being the Head, and gouernour of the Cittie, are careful, and paineful, for the preseruatiō of the helth, and wealth therof: so if euerie member, and inhabitant be readie to do that he may, and ought to do: [...]our care, and paine, maye take the bet [...]r effecte. For the heade deuiseth, and prouideth for all the bodie: but the hāds, [...]eete, mouth, stomacke, and other partes serue it, as God hath ordained: by which meanes it continueth in liuely estate, so long as God hath appointed. So I being one of the leaste members of the Citie, [Page] haue taken paines to penne a short treatise of the Pestilence: wherewith it is oftentimes annoyed: being persuaded, that if it be generallye receyued, it maye doe much good, for the preseruation of the Citizens, and other inhabitauntes, from the daunger of this disease. Therefore, I haue thought good to present it to your Honor: not doubting, but as your office moueth you to be carefull, and you are carefull according to your office: so you wil haue care to publish this little Boke, so farre forth, as you shall vnderstand by your owne iudgemente, and by the aduice of other, both wise, and learned, that it may profite the Citie: vnto the which, & vnto the whole Realme, I wish continuall health, and godly quietnesse: and vnto your Honor, perpetuall and true felicitie.
To the Reader.
FOr as much as the famous Cittie of London, (wher I am an inhabitant,) is eftsoones infected with the dangerous disease, called the Pestilence, to the hindraunce as wel of them that are cleare, as also of them that haue the sicknesse in their houses: I (vnderstāding that the hearbes Carduus Benedictus, and Angelica, are preseruatiues, and medicines for this, and many other diseases,) haue thoughte good to gather out of the writings of learned Phisicians, a treatise of the Pestilence, annexing thervnto the vertues of the sayde herbes, to the vse and commoditie of Londoners, and al men elsewhere, that shal haue need of thē. The vse of the hearbe, and the like treatise hath bene set forth before time (I graunt) both [...] Latine and English: but in diuerse bookes, [...]arately the one from the other: The one in [...]arbals, conteyning besides, the properties of many other hearbes: the other most commonly in bookes conteyning medicines for a greate [Page] number of diseases: and therefore more costly, than that euery man could buy them. But I haue ioyned the vertues of these hearbes with the treatise of the Pestilence, without the addition of any further matter: and haue set thē foorth more perfectly than euer they were before in any one booke, and that in a few leaues of Paper, not heauie to be carried, nor long to be read, nor deare to be bought. For besides the properties of many hearbes, and medicines for a great number of diseases, euen in this treatise of the Pestilence, I leaue out many preseruatiues, and medicines too costly for them that are of smal ability: hauing respect to the poore: who as they can not haue the counsel of the learned Phisitian, at al times, when they nede: so are they not able to take those things which commonly are by him, in wordes, or writing prescribed. Therefore (gentle Reader,) whether thou be rich or poore, take this my labor in good part, and vse it to thy cōmeditie, with thankesgiuing to God, as the Authour of all things that are healthful, both to the bodie, & to the soule.
¶A Treatise of the Pestilence.
¶The first Chapter sheweth the first cause of the disease.
INtreating of the disease called the Plague or Pestilence, I minde not to be ouer long, or curious, as they that write exquisitely and perfectly of the matter: onely I will set downe a few thinges, necessary, and sufficient for the commoditie, & profite of them, which in this cause shall haue néede of helpe.
First therfore I wyl shew the causes of the disease: & secondly, preseruatiues whereby a man may be kepte from the sicknesse: thirdly, the tokens, whereby he that is diseased maye gather, and vnderstande, whether he be infected wyth the plague or no: fourthly, and last of al, I wyll sette downe some remedies and medicines to cure the diseases. Some Physitians recite foure principal causes of the Pestilence. The first pertayneth [Page] to Diuinitie, the seconde to Astronomie, the third and fourth to Physick. As touching that which pertaynes to diuinitie, our sinne and wickednesse, (the principal cause of al our miserie and calamitie,) is one cause of this disease. As may apeare by the words of Moses vnto the Israelites: who among manye other curses, and punishments for sinne, Deut. 28. 15. reciteth the Pestilence as one, saying: If thou wilte not obey the voice of the Lord the God, to kéepe, and to doe all his commaundementes and his ordinaunces, whiche I commaunde thée this day: then all these curses shal come vppon thée, & ouertake thée. Cursed shalt thou be in the towne, & cursed in the fielde, &c. The Lord shall make the Pestilēce cleaue vnto thée, vntill he haue consumed thée, from the land which thou goest to possesse. 2. Sam. 24. 15. Moreouer, we reade that seuentie thousande of the Israelites died of this disease, 2. Chro. [...]1. 14. for the sinne of Dauid their King. I thinke no man wil deny, but y t hereby it is euident that sinne is a cause of the Pestilence euen among vs. For whatsoeuer thyngs [Page] are written afore time, are written for our learning: and the punishment of the Israelites, 1. Cor. 10. 6. is an example to vs, that we should auoyd sinne, lest their plagues fal vpon vs. For their God is our God, and he hateth sinne in vs, as he did in them, and there fore punisheth it in vs, as hée did in them. Therefore I saye sinne is a principal cause of the Pestilence: wherby God punisheth not so muche those, whom he taketh therby out of this life: as those that remaine aliue. For they that liue, féele the smarte of the plague, when as the other, manye of them, dye Gods seruants, and for this transitorie life, enioy that, which neuer shal end. If oure owne experience doe not teache vs this, we may perceiue it by the foresayd punishment of King Dauid, to whom it had not béene so gréeuous to haue dyed himselfe, as to léese his subiectes, in the multitude whereof, he through a worldly wisdome trusted more than in the almightye power of God. Therefore God diminished the number of them by the Pestilence: to teache him, and all other [Page] Princes, not to put their trust in y e multitude of menne, (bicause it is his owne worke to preserue the state of Realmes, & to giue victorye in battell:) and also to teache vs, and all men, that sinne is a cause of the plague, aswel as of other calamities y t happen vnto men. Although this cause be supernaturall, (as some tearme it,) and not properly pertayning to Phisicke: yet those Phisitions are not to be misliked, which in reciting y e causes of this sicknesse, note this in the first place, as the roote of the residue, vppon the whiche the other do depend, & consequently doe followe: the whiche béeing expelled, the other shall not bée perceyued to our hurte, but shall vanishe euen as the smoke, when the fire is taken away. Therfore these Phisitions are like vnto good & faithfull Chirurgians, whiche séeke the bottome of the wound, and heale it throughly. But they that prescribe preseruatiues onely againste the third and fourth cause of the plague, are like vnto vnskilfull Chirurgians that heale the wounde withoute, and leaue [Page] corruption in the fleshe, whiche shortely after breaketh out to further incōuenience. For they that are preserued from the Pestilēce, or are healed of it, may be sure, if the corruption of sinne remaine within them, that a greater plague wil folow. For God sendeth this, and diuers other calamities, for the punishment of sinne: as oure sauiour signifieth, saying to the man that he hadde healed: Behold, Iohn. 5. [...]4. thou art made whole, sin no more, leaste a worse thing happen vnto thée. Howbeit, I graunt that we may learne by the word of God, that he sēdeth sicknesse, trouble, and miserie often tymes to good men, not for sinne onely, but for diuers other causes: yet this, that I haue saide, remaineth moste true, that Sinne is one, and the principall cause of the Pestilence.
¶The second Chapter sheweth the second cause of the Pestilence.
THe second cause is giuen by Astronomers, and is called an euill constellation: [Page] which they know by the placing of the Sunne, Moone, and Starres, in the firmament, or circles of Heauen, and by their coniunctions, oppositions, & other aspectes of the one to the other. Of this cause I do not thinke it néedfull here to speake, especially in such maner as the Astronomers doe, who by their Ethnicall phrases, and kindes of speach in their Alminackes and Prognostications, do séeme to fauor or foster the Idolatrie of the Heathen: who worshipped those celestiall creatures as Gods. For they speake of them, either as of Gods, or (at the least) as of liuing Princes, indued with reason, and béeyng in great power, and authoritie. Moreouer, wheras they write their Prognostications to the vse of the vnlearned, I know not to what purpose they set downe the motions of the planets, with their termes of Arte, only known to themselues. If the Art be profitable for Phisicke, let them kéep it to themselues, and vse it in their practises: if it bée profitable for husbandrie, let them write that onelye [Page] whiche is according to the capacitie of husbandmen: Whiche being done, I thinke husbandmen shall haue little vse of their writings.
For although husbandrie did (perhaps) first procéede of the knowledge of Astronomy, as diuerse other trades necessary for the life of man, haue their beginning of Geometry, and natural Philosophy, yet I think husbandmen, and men of other faculties, whiche are altogither ignorant in these Artes, are more skilfull and wise, through their daily practise, in the vse therof, than they themselues that are professors of the Artes. Thus much by the way, by occasion of the seconde cause of the Pestilence.
¶The third Chapter sheweth the third cause of the Pestilence.
THe thirde cause, (whiche more properly belongeth to Phisicke, (is the corruption of the ayre: whiche beyng corrupted, is apte to infect mans body. For euery man that liueth, draweth the [Page] breath which we haue, of the aire round about vs. If it be stinking, venomous, and corrupt, the body of man y t is neare to it, is in danger of corruption, wherof oft times is ingendered the Pestilence. The aire is corrupt, either generally in diuers Cities, or Countries: or particularly, in some one place.
Generally (as Astronomers write) by an euil constellation, or by y e filthy matter of a Comete, caused by y e constellation: Particularly, in a fewe houses, or stréetes, through the stinche of chanels, of filthie dung, of carion, of standing pudles, and stincking waters, of séeges, or stinking priuies: of sheding of mans bloude, and of deade bodies, not déeply buried, (which happeneth among Souldiors:) of common pissing places, and such like. Finally a gret company dwelling or lying in a smal roome, (especially if those roomes be not very clenly kept, & perfumed,) do ingēder a corrupt aire, apt to infect those that are in it: whiche infected persōs and their infectious clothes, may infect a whole Citie, and the [Page] Citie may infect the country that resorteth vnto it, or vnto the which the inhabitants thereof do resorte. For a venomous aire is like vnto fire, whiche burneth that is nighe vnto it: if the matter be apt to take fire. Wherby it commeth to passe somtimes, that as a litle sparke consumeth a whole Town: so one house or stréete, infecteth the whole Citie and Country rounde about it: the persons I meane of the Citie and Country, that come within the compasse of the infectious aire: if their bodies be apt to be infected. I speake of the ordinarie vvorking of God, vvhich I vvold alvvaies haue so to be vnderstoode, that it is nothing preiudiciall to his miraculous operation. I say a venemous aire infecteth not all, but those only, whose bodies are apte to be infected. For if the ayre were of power to infect all that come wythin the compasse of it, then in a generall corruption of y e aire, none should escape infection, whiche commeth not to passe. For, as fire burneth, but not Iron and stone, as it dothe strawe, cole, and wood: so a corrupte aire hath power to infect, but those bodies onelye, that are apte to receiue the venomous operation thereof. Therefore, vnlesse vnto this thirde [Page] cause of the Pestilēce, the fourth be added, it is of no force.
¶The fourth Chapter sheweth the fourth cause of the Pestilence.
THE fourth cause is the aptnesse of mans body, through euill humors to receiue y e effecte of a venomous aire, putrifying and corrupting the bodie: whereof the disease is ingendered. The bodie is made apte to be infected by the abuse of things not naturall, (as Phisitions tearme them,) that is to saye, by taking of meate and drinke out of measure, specially by féeding of many dishes at one meale, or by toomuch lack of good nourishing meate, by too much sléepe, or watching, by too much laboure or ease: Finally, by too muche anger, griefe of minde, and feare of the disease. As all these things are dangerous: so the laste is sufficient of it selfe to infect the body, and consequently to bring deathe, as I haue heard it declared by dyuerse examples.
[Page] Hitherto, I haue shewed of what things chiefly the Plague doth procéede, to the end, that euery man may the better escape it, from the whiche there is no better preseruatiue, than to auoide the causes.
For, as it is an olde saying, so euerye man maye easily perceiue it to be true: Sublata causa, t [...]llitur effectus, when the cause is remoued, the effecte followeth not. If the cause of warre bée taken away, wée shall haue peace: so if wée auoide the cause of sicknesse, wée shall haue healthe. If fire bée not laide to the woodde, it cannot burne: so, if there bée nothing that bringeth or causeth the Plague, we cannot be infected. Therefore it serueth our tourne very much, to know the causes therof.
For it is a very true saying, Foelix qui potuit rerum cognoscere causas, he is happy that can vnderstande the causes of thinges. By vnderstanding the causes of good thinges, we may the more easilye obtaine that which is profitable for vs: and by vnderstanding the causes of euill [Page] thynges, wée maye the more easily auoyde that whych is hurtefull vnto vs.
Therefore I haue sette downe the causes of the Plague. Nowe, it foloweth, that I write of the preseruatiues, whereby a man may be kept from this disease.
¶The fift Chapter, wherein is mentioned a preseruatiue against the first cause of the Pestilence.
IN this part we must haue an eie to the causes. For except the preseruatiues be of force, and also contrary, or (as I may saye) enimies to the causes: they cannot preuaile against them. For preseruatiues are to the causes of diseases, as watchmen are to théeues. If the watchmen be strong ynoughe, and also haue a minde to resist the théeues, they will kéepe the house from robbing: but if they lack of strēgth, or if they consent vnto the robbers, and let thē haue their purpose: they rather doe harme than good to him y t appointed them to watch. [Page] So the preseruatiues must be suche, as are contrarie to the causes of diseases, and able to resist them, or else they can not kéepe a man from sicknesse. The first cause of the plague is Sin. Therefore it is requisite if possibly it might be, that we did in all points abstaine from it. But forasmuch as the corruption of our flesh is suche, that we sinne often times, and there is no man liuing, that without Pharisaicall, Papisticall, and Phantasticall arrogancie can say, hée is voide of wickednesse: it remaineth, that with al spéed, before the ripenesse of our sinne stir vp Gods wrath againste vs to plague vs: it remaineth (I say) that we purge, and cleanse oure selues from all sinne and wickednesse. Sinnes are eyther Publique or Priuate. Publique offences, or (to speake more properly,) offences that are committed by a multitude openly, so that they are manifest to the eies of al men, must be purged by Publique aucthoritie: and Priuate, or secret offences, euery priuate man must séeke to purge of hymselfe [...] Although [Page] I knowe, that of the twoo, publique offences are more daungerous, as the which are cause of warre, famine, and pestilence, of captiuitie, of the spoyle of mens goods, of destruction of the people, and of the subuersion of kingdomes. Yet, forasmuche as it perteineth not to my purpose, in this treatise, to speake of these offences, I let them passe. For as in many things perteining to Phisicke, I referre the richer sorte to the counsell of the lerned Phisitions: so in this matter, I referre them that are in authoritie, to the sermons, and writings of the lerned diuines. But as it doth little good to cut off the toppes of wéedes in a garden, and not to dig vp the roote, bycause most commonly they wil come vp thicker than they did before: so it is almoste a laboure in vaine, to shew means how to purge the wickednes of priuate mē, vnlesse publique offences bée firste cured. For as from the root commeth nourishment to herbs both good and badde, whereby they grow and flourishe: so by publique offences, the wickednesse of [Page] priuate men is encreased, & maintained, or (at the least) so hid and couered, that it cannot be perceyued. These offences, whiche I call publique, doe annoye the whole bodie, not without some griefe of the principall members of the common weale: which being vncured, I persuade my selfe, that the operation of my poore medicines, prescribed vnto the inferior partes, wil be very small. Therefore, I wishe all them that are in authoritie, to aske counsell of God, who speaketh vnto vs in his word. If they be not students of Diuinitie, and therfore mistrust their own iudgement, let them resort to Sermons, and to the writings of the learned Diuines. Let thē ask of them whether these dayly customes of running to playes, and enterludes, and to bearebaitings, aswell vppon the Sabboth daye, ordeined for the seruice of God, as vpon other daies, appointed for mē to worke: whether daily haunting of Tauerns, & Alehouses, both early in the morning, & in the after noone, whereof proceedeth drunkennes, the cause of much mischéef: [Page] whether common dicing, and other idle and hurtful pastimes: whither resorting to harlots company: do displease God, and prouoke hym to plague vs, or no?
Let them aske of them, whether that playes vpon the Sundayes be godly exercises, fitte for the sanctification of the Saboth day or no: vnto the which, light persons for the most part resorte: where (throughe lighte communication of one with another,) occasion is ministred of further inconuenience: which is not so secrete, nor so small, but that honest mē do both perceiue it, and speake of it. Finally, let the Magistrats ask of the godly Preachers, whether they that resorte daily to Bearebaitings, are not aswell worthie to be whipped oute of a Common weale, as those vagarant persons, whiche wil not worke, & yet séeke to liue vpon other mens labours. For if search were made, it wold be foūd, that no small nūber of them that haunte the Beare gardens, are not of anye greate wealth, and yet they spend their money, and léese their time, whiche shoulde rather [Page] bée bestowed in labouring for the maintenaunce of themselues, and theyr familie. But (as I saide) referring them that are in authoritie, to the counsell of the learned Diuines, for the redresse of these and suche like matters, I let them passe, and wil speake of priuate wickednesse.
¶The sixte Chapter sheweth briefly, how priuate wickednes may be purged.
HAd I not said, that I mind not to be ouer long or curious, some woulde looke here, that I shoulde set downe all kinde of priuate or secrete offences. For in Phisicke, they that are learned in the Art, do first shew the disease, what it is, and after the preseruatiues, and medicines for the same. The like order in other Artes is commendable. But if I followe it, I shall make a large volume contrarie to my promise. Therefore, as in other places, I omitte many things: so in this, I will referre the godly Reader to the writings of the Euangelists, [Page] Prophets, and Apostles, and to the sermons of learned men, and will onely set down that whiche is written in Ecclesiasticus, Eccles. 38. 9. in the whiche booke Iesus the sonne of Sirach hath these wordes: My sonne, faile not in thy sickenesse, but pray vnto the Lorde, and hée will make thee whole: Leaue off from sinne, and order thine hands aright, and clense thy hearte from all wickednesse.
Here the wise man teacheth vs twoo thynges, whiche are medicines in time of the Pestilence & preseruatiues before it commeth, that is to saye, Prayer, and Repentaunce. Repentaunce, (whiche chiefly cōsisteth in forsaking of wickednesse and amendment of life,) must goe before: them our Prayer that followeth, shall be acceptable vnto GOD.
For hys eies are vppon the righteous, Psal. 34. [...]5▪ and his eares are open vnto their prayers: 1. Pet. 3. 12. but sinners he will not heare. Psal. 66. 18. Althoughe all menne are sinners, Esai. 55. 7. yet when we repent, GOD putteth away oure synne, and we are accompted as righteous in his sight. In this case, if [Page] wée praye vnto him, he will graunt vs those things that are conuenient for vs. What are the partes of Repentaunce, howe we ought to praye, and other circumstances belonging to these things, the ignorant reader hath to learne, as is aforesayde.
This may be sufficient in this shorte treatise, for the preseruatiues againste the first cause of the Pestilence.
The seuenth Chapter sheweth the preseruatiues against the second cause of the Pestilence.
THe second is linked to the first, and last causes, as the effect of the one, and cause of the other. For the euyll constellation causeth an infectious aire, and an aptnesse of mannes bodie to receiue the effect thereof, whiche constellation is not so muche euill of it selfe, as per Accidens, bycause wée are sinners. But if the Astronomers dare saye, that the Starres, or the motion of them, (created of GOD from the [Page] beginning,) whiche maketh the constellation, is euill of it selfe, (the trueth therof I referre to the Diuines to dyscusse:) yet I dare say, that the operation thereof, coulde haue no force to the hurte of man, if we were his faithfull seruauntes, and did continuallye walke in his commaundementes. For vnto the children of GOD it is sayd: Feare not the signes of Heauen. Iere. 10. 1. So little cause haue they to feare the signes of Heauen, that for their sakes GOD altereth the course of the starres, Iosu. 10. 1 [...]. whych he hymselfe created. Ecclesi. 46. 4. For the commoditie of the Israelites, 2. King. 20. 11. he staied the course of the Sunne, Esay 38. 8. so that one daye was as long as two. The vvonderful miracle, vvroughte for a signe of helth vnto Hezechias, vvas noted at the same time (as may be thought) of the Astronomers at Babylō, a thousand miles from Ierusalem, [...] dvvelled, and therfore the King of Babylō [...]. For Ezechias sake he brought the Sunne tenne degrées back. In that text where this is written, if a degrée be taken as Astronomers take it, and as I do take it, for the thirtith part of a signe in the firmament, it may be thought, that that moneth was ten dayes longer than other monthes are. If it were so, it is no more wōderful thā other miracles, whiche God hath wrought for his children.
[Page] For where as the Egyptians were plagued with tenne gréeuous plagues, 2. Chro. 32. 31. the Israelites, Exod. 7. 8. 9. 10. 12. and. 14. Gods chosen people, whiche dwelled hard by them, were not touched therewith. And for theyr sakes he made the bitter waters swéete, Exod. 15. 16. and 17. and gaue them drinke out of a rocke, and foode from heauen. Iosua. 3. 16. For their sakes, he made the waters of the riuer Iordan go backe: yea, and the waters of the great sea. He made the sea drie ground, Exod. 14. 21. so that his people went safely through the middest therof. For their sakes he sent hailestones from heauen, Iosua 10. 1 [...]. and slue their enymies. For the thrée yong mens sakes, that woulde not bowe downe to the Image that the idolatrous king had commaunded to be worshipped, God turned the heate of the fire from them, vppon their enimies, that put them into the hote burnyng ouen. Dan. 3. 25. For Daniels sake, who woulde not worshippe the idoll Bell, nor the Dragon: God stopped seuē Lions mouthes, into whose den he was put: which Liōs, though they were kept without meale seuen dayes, yet they neuer [Page] opened their mouth against Daniel: in the meane time, God prouided sustenaunce for him. These and many other like wonderfull woorkes of Almightie God, are written for our learning, that we worshipping him aright, might haue confidence in him without fear, what so euer the signes of the heauens do threaten against vs.
For if God, for the commoditye of his children, after the course of the starres, & of the waters: if for their commoditie, he quench the heate of the fire, and stay the rage of the fierce and hungrie Lions, if he wonderfullye preserue them from plagues, and slaye their enimies: wée maye be sure, if we forsake our wickednesse, and kéepe his lawes, the operation of the starres shall haue no force to hurt vs. Therfore it followeth, that the same preseruatiues, which serue against the first cause of the Pestilence, that is to say Repentance, and Prayer, are very good, and auailable against an euill constellation: the which béeing well vsed, the other that are to be taken againste the [Page] third, and fourth causes, will take the better effect.
This that I haue sayde, the Astronomers will not deny. And if they giue anye other preseruatiue againste the seconde cause, than this which I haue set downe, I thinke it superfluous & vaine: as I doe all the publishing of their practises Astronomical, ouer & aboue that, whiche it teacheth vs, to discerne one time of the yeare from another, and to direct men from place to place, from sea to sea, from land to land, and from countrie to countrie. Some reason of my opinion I haue alreadye giuen: vnto the whiche I adde, that in diuerse points, it draweth mens mindes from depending vppon Gods prouidence, & moueth them to directe their actions by the motions of the Starres. Therefore I doe not thinke their Arte necessarie, or profytable in a Christian common weale, further than is aforesayde. I thynke rather, that the burning of their bookes woulde be as acceptable a sacrifice to GOD, Actes. 19. 1 [...]. as that of the Ephesians: [Page] whose bookes of curious Artes consumed with fire, were valued at fiftye thousande péeces of siluer. For theyr Arte is vnlawfull, and forbidden by GOD his lawe, in these wordes following. If a man, or woman, haue a spirite of diuination, Leuit. 20. 27. or southsaying in them, they shall dye the death, they shal stone them to death, their bloud shall be vpon them.
Let none of them be found amōg you, [...]. 18. 20. that maketh his sonne, or his daughter go through the fire, or that vseth witchcrafte, or is a regarder of times, or a marker of the flying of foules, or a sorcerer, or a charmer, or that counselleth with spirites, or a southsayer or y t asketh counsel at the dead.
If they say that no clause, in these sentences, maketh against their Arte, (I meane diuination, or iudiciall Astronomie,) I doubt not, but that the Hebrue Grammarians wil easily proue the contrarie, by y • signification of the Hebrue wordes, out of the whiche language, these lawes of God are translated. If [Page] this question did pertain to my purpose, I would stande longer vppon it: but I let it passe, and will returne to my preseruatiues.
¶The eighth Chapter sheweth the preseruatiues against the third cause of the Pestilence.
THe third cause was sayde to be the corruption of the ayre. The preseruatiue is, to auoyde, as much as may be, those things aforesayde, that cause corruption. In the which, good héede muste be taken of clothes, and also of dogges, & cattes, that haunt infected places. Syr Thomas Eliot, in his castle of healthe, sayth, It hath béene séene, that infected stuffe lying in a coser fast shutte for the space of two yeares, and then being opened, hath infected those that stood nigh it, who soone after died. And he that willeth to kill al the dogs, (vnlesse they be tied vp,) in time of infection, giueth not the worst counsel. Not many yeares since, I knew a Glouer in Oxforde, who with his familie, to the number of ten or eleuen [Page] persons, died of the Plague: whiche was sayde to be brought into the house by a dogge skinne that his wife bought, when the disease was in the Citie. It is good therefore, when it is in anye house, well to aire in the Sunne, or at the fire, the clothes that the infected persons do weare, that they lye in, or that are néere vnto them. For the fire is a good purger of euill ayre: it is of force to drawe the venome thereof vnto it, and to consume it. So that if the fire be betwéene a man, and the infected person, or place, it taketh awaye the force of the euyll ayre.
Therefore the counsell of Physitians is, to make a fire at all times, especially in the morning, and euening, in the houses, and also without in the stréetes, where the disease reigneth. It is writtē that y e famous Phisitian Hippocrates, was a meane to preserue the citie, and countrie of Athens, from the daunger of the Pestilence, by making greate fiers in the stréetes, and all aboute the towne by night: at whiche time (bicause of the [Page] absence of the Sunne,) the ayre was most contagious: whereby the inhabitants were deliuered frō certain death, whych they were persuaded should haue come among them. I say not as some ignorantly do▪ nor as the Atheniens (whiche knewe not GOD) thoughte: that Hippocrates preserued the Cittie: but that he was a meane to preserue it, by y e ordinaunce of God: who as many times miraculously, so for the most part, worketh by ordinarie meanes: who hath giuen to herbes, and other his creatures, vertue to expell diseases: and also hathe giuen vnto men knowledge and vnderstanding thereof: whyche he vseth as his instrumentes, wherewith he worketh, when, and vppon whome, it pleaseth him.
This I write by the way, that when the vertues of hearbes, and other Gods creatures are mentioned, we depende chiefly vpon his prouidence, & alwayes with the eyes of our faith looke vppon him, as the chiefe worker of al good thinges, without whome nothing can take [Page] effect to our commoditie. Wyth thys minde we maye be bolde to séeke to the Physitian, and to vse suche things as God hath created for our health. Cōtrariwise, if a man refuse them in time of necessitie, when the Phisitian is readye to minister them after this sort: I take him to be a tempter of God, or as one accessarie to his owne death. After thys sort I counsell al men against the thirde cause of the pestilence, to vse the fire, vnto the which it is good to adde perfumes of Iuniper, Intense, & such like: & as the time of the yere serueth, gréen boughes, swéete floures, and hearbes, are to be set and strewed in the houses, and stréetes: as well where the disease reigneth not, as in places infected.
Finally, it is good to hold in the mouth and to bite of the Orenge péele, or of the roote of the herbe called Angelica. Here note by the way, that where I saye, or signifie that persons, or places infected must be auoyded: I counsell not any mā whose vocation requireth, or the necessity of the diseased, or charitie bindeth to [Page] be present with the infected: I counsell them not (I saye) to absent themselues from them: but rather to preferre the commaundement of God before theyr owne safegarde, vsing suche things as GOD hath ordeined for the preseruation of mans helth. For in so doing their life shall be nothing the shorter.
¶The ninth Chapter speaketh of the preseruatiues against the fourth cause of the Plague.
I Sayd y e fourth cause of this disease is, the aptnesse of mans body to receiue the effect of a corrupt aire: for preseruation wherof, those things aforesaid must be auoyded, which ingender euyll humours, or otherwise make the bodie vnable to expel euill aire.
The firste of these, is the taking of meate, and drinke out of measure, and too much lacke of it. Of the former the riche are in daunger: by the latter the poore are pinched. But the riche can finde meanes by purgations to expel the [Page] superfluitie of euill humours: whyche in time of necessitie is verye requisite. Howbeit it is a cōmon saying, that many purgations, and other such euacuations, doe weaken the body, diminish the naturall moysture that prolongeth life, and therfore hasten death.
For auoyding of the which inconuenience, I would shew them a better remedie, if they coulde learne it: and that is this: That they diminishe some parte of their excesse, and giue it to their honest neyghbours that can not worke: and also to them that labour, whose charge is such, that they are not able to maintayn their familie.
This is more healthfull for themselues, better for a Common weale, and more acceptable to GOD. Further of this matter I néede not to write: For the meaner sorte, that laboure truely in that trade, whiche God hath appointed them, haue not muche to feare the corruption of their bodies: who must eate, and drinke: sléepe, and watche: laboure, and rest, as they may: and take such medicines [Page] as they are able. I knowe that against this cause, and the former, the learned Physitians prescribe many preseruatiues, curious, and costly: as choice of meates, and drinkes, perfumes, sauours, things to be eaten, and dronke: things to washe the téethe, hands, face, and head: letting of bloud, purgations by pouders, pilles, and electuaries, and such like. They that are able, and wylling to take these things, (if they haue not a Phisitian at hand,) may vnderstād them by the bookes of these learned mē, that haue already written of this matter: namely, sir Thomas Eliot, D. Faire, and diuerse other.
Therefore commending vnto the reader, for this purpose, onelye the hearbe Carduus Benedictus (the vertues wherof are hereafter sette downe,) I make an end of this part of my treatise.
¶The tenth Chapter sheweth the tokens, wherby a sicke mā may vnderstād, whether he be infected with the Plague, or no.
[Page] IN y e next part is to be declared, what are y e tokens, which shew that a mā is infected with the Plague. Firste, for the most part, there appeareth about the eare or necke, or vnder the arme holes, or about y e flanke of the infected person, an Aposthume, or swelling, with a Feuer, or Ague: or in some other part of the body, a gréene, blacke, or euill coloured sore. This (I say) appeareth for the most part, but not alwayes. Therfore, for the more certainty, the other tokens folowing must be considered. An other token is, a greate pricking and shooting in the body, especially in those foresayd places, the necke, armeholes, and flankes. The third is an outragious heate within the bodie, as if a man were in the fire: & yet oftentimes y e outward parts are so cold, that it maketh a man to shake, as if he were in a Feuer. This inward heate is ioyned with much heauinesse of y e head: drinesse of the mouth, & extreme thirst. Wherevpon, in some followeth a maruellous desire to léepe, so that they can not be kepte waking: othersome can [Page] not sléepe, but are out of quiet, & raue as though they were falne into a Phrensy, or are like them that dote. Other signes are, hardnesse to drawe the breathe, or muche labour to take winde: whiche in some is so straight, that they can scarse speake. Also the breath stinking: greate pain of the head: faintnesse, sluggishnesse, weakenesse of the lims: the bodye verye heauie, & dul: the sweat stinking: the pulsies beating thicke, small, and déepe: anguishe, & pensiuenesse of minde: psain in y e mouth, of y e stomack: no apetite to meat: often vomitting, the vomit being bitter and of diuerse colours: bitternesse, and blacknesse, or yellownesse, and drynesse of the tongue: the vrine much like vnto beastes stale, troubled, thicke, and stinking, or at the firste like cleane water, then blackishe, and at the last troubled, and for the moste parte, without any residence: chaunging of sight, so that there commeth sometimes to the patientes eyes, as it were a yellow coloure, and sometimes all that be beholdeth he thinketh to be gréen: paine of the mouth [Page] or an vnaturall taste, bitter, sower, or stinking. These are the principal signes of infection: and yet not certaine tokens of the Plague. For it may be sometimes in a man without any of them: and also some of these tokens are in manye, that are not infected with this disease. Here it is not impertinent to note, that where y e Plague raigneth, there are scarsly any other diseases besides, or if there be, they wil shortly after be turned into it. This is the opinion of learned Physitians, and séemeth to agrée with reason. For if euil humors, make a man apt to receiue infection: it is no maruell that they whiche are diseased (bycause their sicknesse procéedeth of corruption in the bodie,) be infected with the Pestilēce, if they come within the compasse of the venomous aire. Therfore D. Faire in his treatise of the Pestilence, sayeth for a certaintie: What childe so euer is vexed wyth the wormes in time of the Plague, is infected with it. For it is a matter (sayth he) so disposed to the Pestilence, as Brimstone is to be kindled of the fire. Thys [Page] may suffise: as touching the signes and tokens of the disease.
¶The eleauenth Chapter speaketh of the cure of the Pestilence, and sheweth the vertues of Carduus Benedictus.
LIke as for preseruatiues, so for the cure of this disease, mani things are prescribed of Phisitians: as choice of meats, perfumes, letting of bloud, cupping, vomiting, electuaries, pilles, potions, pouders and plasters: al which, (as ouer costly) I omit: which, they that are disposed, may vnderstand in other mens writings. I mind onely to set downe the vertues of two hearbes, vz. Carduus Benedictus, and Angelica: which being known, as they may help against many infirmities, so they are much commended, both as preseruatiues, & medicines against this disease. Howbeit, it séemeth they were knowne but of late yeares. For Doctour Turner writeth of them, among those wherof there is no mention [Page] made of Dioscorides, Galene, Plinie, and other old Authors. Also that which he writeth expressely of Carduus Benedictus, doth signifie the same. Although (saith he) dyuers of the later writers, haue gone aboute to make Carduus Benedictus, a kind of Atractilis: yet for al that, the description is found not perfectly to agrée vnto it. It is written that it was set out of India, Of this name there vvere fiue Emperours, the first of them began his raigne vvithin these▪430. yeares that vvas aboue. [...]100. yeares after the creation of the vvorlde. vnto the Emperoure Fredericke, as a pretious medicine against many diseases, and griefs. It is called in English most cōmonly, Cardo Benedictus: and in Italian, Herba Turcha. Thus he writeth of the Hearbe, and after sheweth the vertues thereof out of the later writers.
The vertues of Carduus Benedictus, that is to saye in Englishe, The blessed Thistle: which for the operation and greate efficacie, that GOD hath giuen vnto it, may wel be so called: the properties wherof are diligently gathered oute of D. Turners Herball, and other vvriters, and partly proued by the Gatherer.
¶First it helpeth the heade and the partes thereof.
THe hearbe eaten, or the Pouder or iuyce of the hearb drunke kéepeth a man from the head ach, and migram, and also dryueth it away, when it is gotten. Being taken in meate or drinke, it is good againste disinesse, and the swimming giddinesse of the heade: it comforteth the brayne, sharpeneth the witte, strengthneth memorie, it is a singular remedye agaynste deafenesse: for it amendeth thicke hearing. It prouoketh sléepe. The iuyce of it layde vnto the eyes, quickeneth the [Page] sight: Also the water in the whiche the pouder, or hearbe dryed is stéeped, hathe the same effecte, if the eies be washed therewith. The hearbe eaten, is good for the same purpose. The water or iuyce dropped into the eies, cureth the reddenesse, bloudshotten, and itching of them.
And some write, that it doth strengthen the téeth, they being washed & rubbed with a cloth dipped in the water or iuyce thereof. The pouder stauncheth bloude, that floweth out of the nose, being applied to the place.
¶Secondly, it helpeth the stomacke.
THe brothe of the hearbe, otherwyse called the decoction, drunk in wine, is good for an euill stomack it helpeth a weake stomack, & causeth an appetite to meate. Also the wine wherin it hath bin boiled, doth cleanse, and mundifie the infected stomacke. The pouder therof eaten with Hony, or drunk in wine, dothe ripe, and digest colde flegme, purgeth, & bringeth vp that which is in the breast, [Page] scouring the same of grosse humors, and causeth to fetch breath more easily. The hearb chewed in the mouth, healeth the stinche of the breath.
¶Thirdly, it helpeth the heart.
THe pouder being takē before a mā be infected, preserueth him from y e Pestilence. And a dram of it, or a Walnutte shell full, taken immediatly after a man feeleth himselfe infected, expelleth the venome of the pestilent infection frō the heart: so that if a man sweate afterwarde, he shal be deliuered incontinent. The same effect hath the herb, boiled in wine, or in the vrine of a healthful man child, & drunke. I mean the decoction, or licour, from the which the herb is strained, after that it hath bin boiled therin.
The leaues, pouder, iuyce, or water of the herbe drunk, and the patient well couered with clothes, and sweting thrée houres, expelleth all poyson taken in at the mouth, and other corruption, that doth hurt and annoy the heart.
¶Finally, it helpeth the Liuer, Lungs, and other partes of the body.
THe hearb boyled in wine, and drūk hote aboute a quarter of an houre before the fit, and the patient afterward wel couered in the bed, driueth away al agues. The pouder & water of the herb drunk with wine, hath the same effecte. The iuyce drunke with wine, is good againste shorte wind, & the diseases of the Lungs. Also it is good against y e ach of y e body: it strengthneth the mēbers of y e whole body. The herb boiled in y e vrine of a helthful manchild, and drunke, doeth help against the Dropsie: breaketh all Aposthumes: maistereth the falling sicknesse. The pouder eaten or drunke, helpeth againste the stitches in the side. It is also good for them, that beginne to haue the Consumption, called the Ptisicke. The herbe eaten, doth strengthen the trembling and palsy members. The pouder ministred in a Clister, helpeth against the Collick, Colicke. & other diseases of y e guts. The water drunke, hath the same [Page] effect. The iuice drunk with wine, or the hearbe boiled in wine, and drunke hote, breaketh the stone, and driueth out grauell: being sodden in water, and the patient sitting ouer it, so that the hote vapoure may come vnto the diseased place, it helpeth againste the same infirmitie. After the same maner being vsed, it is good against the gréene sicknesse. Also it healeth the griping paines of the belly: it openeth the stopping of the mēbers, pearceth and causeth vrine. The leaues boyled in wine, and drunke as is aforesaide, prouoke sweate: consume the euill bloude, and ingender the good. Also the wine or water, in the which the hearbe is boiled, being drunke, consumeth the euill humors, and preserueth the good. It is good for one that is brused wyth a fall, or otherwise. The leaues, iuyce, broth, pouder, and water of the herbe, is very good to heale the canker, & olde rotten festered sores. The leaues brused, or punnd, and laid to, are good against burnings, hote swellings, carbuncles, and sores that be hard to be cured, especia [...]ly [Page] for them of the pestilence: and also they are good to heale the bitings of venomous worms, and serpents, or créeping beasts. Finally, the downe, comming of the floures thereof, when the séede is ripe, doth heale cuts and newe wounds, without paine.
Thus much of Carduus Benedictus gathered oute of the Herbals of diuers learned men, which although it may be sufficient, yet I haue thoughte good here to sette downe that, which two painfull and skilfull Physitions, Matthiolus, and Fuchsius, haue written hereof in Latin: whose words, as (perhappes) they may bring some credite to that whiche is alreadye written: so in them something more may be learned, or at the lest somthing is vttered for the better vnderstā ding of that aforesaide. Their wordes in English are as followeth.
¶The properties of Carduus Benedictus, out of Matthiolus.
CArduus Benedictus, is a plante of gret name and fame, specially against [Page] the Pestilence, and also againste deadly poysons: aswell taken inwardly, as laid outwardly to the stingings, and bitings of venomous beasts. They are healed with this herbe, that are sicke of a quartane, or other Agues that come with a colde: and that by the drinking of the decoction, or stilled water, or a dramme of the pouder: in like maner being drōk, it helpeth infāts that are troubled with the falling sicknesse. The decoctiō taken in Wine, doth mitigate the paine of the guttes, and reines, and other griefes of the belly. It prouoketh sweat. It killeth the wormes, and helpeth againste other diseases of the wombe. The hearbe it selfe, aswell gréene, as dried, both drunk & laid outwardly to the grief, doth heale y e gréeuous, & swelling soares called Alcers: (that is, such as bréede in the fleshe, without any outward cause, as a stripe with a weapon, or biting of a beast) & couereth the flesh with skin. Therefore, it is mingled with y e drinke made of Guacum, wine, and water, for thē that haue y e Frēch pocks. Thus much Mathiolus.
¶The properties of Carduus Benedictus, out of Fuchsius.
CArduus Benedictus taketh awaie y e stoppings of the inward bowels: it prouoketh vrine: breaketh the stone: and helpeth them that are seung of venomous beastes. They saye also, that they are not infected, that take it in theyr meate, or drinke, before they come into the euill aire: and manye doe persuade themselues, that it muche helpeth them that are alreadie infected. Moreouer, all men agrée vpon this: that it is a remedy against the bitings of Serpēts & Scorpions. Finally, the later writers saye, that it cureth very greate paines of the head, taketh away giddinesse, recouereth the memorie, being taken in meate, or drink: also y t it healeth festering soares, especially of the Pappes, and Teats, if the pouder thereof be laid vpon it. Thus muche Fuchsius.
By this we may vnderstād, with how great vertue, God hath indued, & (as I may say) hath blessed this herbe. It helpeth [Page] the body within and without. It helpeth almost all the principall members of the body, as the braine, the hart, the stomack, the liuer, lungs, & kidneys, I may say it is a preseruatiue against al diseases: for it prouoketh sweat, wherby the body is purged of much corruption, which doth bréede diseases. Also it expelleth all venome and infection. It consumeth euill bloud, and all naughtie humors, whereof all diseases are ingendred. Therfore giuing God thankes for his goodnesse, which hath giuen vs thys hearb, and all other things for our commoditie, lette vs vse it as néede shall require.
¶The twelfth Chapter sheweth, howe Carduus Benedictus may be taken.
HEre is to be noted, that we may vse this herb, & enioy the vertues therof foure maner waies. First in the gréene leafe: secondly in the pouder: thirdly, in the iuyce: and fourthly, in the distilled water. Vnto these may be added the licour, [Page] in the whiche the hearbe is boiled. For the most part, the vertue that is in Sinne, is in them all: so that in dyuers diseases, for the which the hearb is medicinable, for lack of the one, a man may vse the other. The gréene leafe may be taken with bread and butter, as we vse to take Sage and Parcely in a morning to breakefast. And if it séeme too bitter in the taste, it may be takē with hony in steade of butter. It may be also taken in potage boiled among other hearbs. Finally, being shred small, it may be very well drunke with Ale, Béere, or Wine: specially posset ale, or burnt wine. It is giuen somtimes in Béere with some Aqua Composita put to it, & that without any harme, when the stomack of the patient is weake, & he not trobled with any hote disease. The iuice of it is either outwardely applied to the bodie, (as is also the leafe, pouder, and water sometymes:) or else it is receyued by the mouth into the body.
Being receiued into the body, it may be taken in Potage, euen as the gréene [Page] leafe: or with Wine▪ which if it be burned and drunke hote, it is the better. If you list, you may boile it with Wine, & Hony, or Sugar to make it sweete, and then drinke it warme.
The pouder may be taken with hony vpon a kniues point, or with bread and Hony if you list, or else it may be drunk with Ale, Béere, or Wine, The distilled water may be drunk by it selfe alone, or else with white Wine before meate, or with Sack after meate, specially if the stomack be weake and colde.
The licour or brothe in the whiche the hearb is boiled, maye be made thus. Take a quart of running water, séeth it & skim it, thē put into it a good handfull of the hearbe, and let it boile vntill the better parte of the licour be consumed: then drinke it with wine, or if you liste with Honie, or Sugare, to make it the more pleasāt in the tast. Or else make a potion on this wise: Take a good handfull of the leaues, wyth an handfull of raisons of the Sun, washed and stoned, and some sugar Candie, & Licorise slyced [Page] small, boyle them all togither in a quarte of water, ale, or wine: if it be too bitter it maye be made swéete, as is afore saide.
Moreouer, it is to be noted, that the pouder and water of the hearb is moste to be regarded, and specially the water: for they may be long preserued, so that a man may haue them alwayes in a readinesse to vse, as néed shall require, whē as he cannot haue y e iuice, nor the grene leafe. And the water (which only is void of bitternesse) may be drunke by it selfe alone: for the stomacke and taste wyll beare it, and like of it aswel as of Rosewater. Notwithstanding, if the séede bée sowne as soone as it is ripe, a man maye haue the hearb both winter and sōmer, frō the time that it beginneth to grow, vntill the séede waxe ripe againe. Therfore I councell all them that haue Gardens, to nourish it, that they may haue it always for their owne vse, and the vse of their neighbors that lacke it.
¶The thirteenth Chapiter speaketh of the time, and quantity, to be obserued in taking of Carduus Benedictus.
HEre (perhaps) some man will aske a question of y e time, & quātity: which things are to be considered in taking of medicines. As touching the time, if it be taken for a preseruatiue, it is good to take it in the morning, or in the euening before a man go to bed, bicause that is a conuenient time to sweat, for him, y t féeleth not himselfe greatly diseased. But if a mā take it to expel any disease, it is good to take it whēsoeuer he féeleth any gréefe in his body, and immediatly to go to bedde and sweate. Howbeit it is not necessarie vppon euerye griefe to sweat, after the taking of the medicine.
As touching the quan [...]e, a man néede not be so carefull in taking this hearbe, as in taking those medicines, that doe purge vehemētly, by eg [...]on, (as some terme it,) or by vomite. For in taking them, if great discretion be not vsed, in considering the time, the quantitie, and [Page] the state of a mās body, they may cause presente deathe: or otherwise they maye muche trouble a man. But in ministring this hearb, it is not so: in taking wherof a man may vse his owne discretion, and the iudgement of his stomack.
This I counsell all men that minde to vse it, y t when they or anye of theirs, are diseased, they deferre not the time, but take it presently, as soone as it may be gotten: and that they do not think it sufficient to take it once: but that they take it thrée or foure times at the least.
¶The fourteenth Chapter sheweth the properties of Angelica.
NOw I haue written that I thinke sufficiēt of Carduus Benedictus, bicause (perhaps) ynough of it cannot bée gotten for them that haue néede: I will adde vnto it an other herb of much like vertue, called Angelica, that if the one be lacking▪ the other may be taken. As touching the name, the latest writers, in my iudgemēt most to be credited in this [Page] matter, find no other name for it, neither in Englishe nor in Latine. Howbeit, I knowe that some, much to be commended for their learning, & also for the publishing of the same, to y e benefite of their countrie, haue giuen it other names: but I thinke by errour. If we English it as the Latine word soundeth, we may call it, Hearbe Angel: or, The Angelical or Angelike Hearbe. Vppon what occasion this excellent name was first giuen vnto it, I know not: vnlesse it were for the excellent vertues thereof, or for that God made it knowē to man, by the ministerie of an Angel. I suppose the former cause rather to be true. Howbeit, as I am not able to proue the other: so I thinke no mā can giue any good reason to the contrarie. For this we know, that GOD hath made his Angels ministring spirites, to serue vs, for the safegarde of our soules, and also of our bodies. But vppon what occasion so euer the name was giuen, it is excellent, and so are the properties: which be these that follow.
¶The Vertues of Angelica, out of D. Turners Herball.
ANgelica is hote, and drye, at the leaste in the third degrée. All the latter writers agrée vppon this, and experience proueth the same: that it is good against poyson, pestilent aires, and the Pestilence it selfe. The Practicioners of Germanie write thus of it: If any man be sodenly taken, eyther with any Pestilence, or with any sodaine pestilente Ague, or with too much sodayn sweatting: let him drinke of the pouder of the root, halfe a dramme, mingled with a dram of Triacle, in thrée or foure sponefulles of the water of Angelica, distilled out of the rootes, and after go to bed, and couer himselfe well, and fast (at the leaste) thrée houres after: which if he doe, he shall beginne to sweate, and by the helpe of GOD, he shall be deliuered from his disease. For lackeof Triacle, a man may take a whole dramme of the root of Angelica in pouder, with so much of the distilled water as is aforesayde, & [Page] it will haue the same effect. The roote of Angelica wel stéeped in Vinegre, and smelled vpon in time of the Pestilence: and the same Vineger, being sometime dronke fasting, saueth a mās body from y e Pestilence. But in my iudgement, it is better to take an Orenge, or Lemmon, cutte off the toppe, picke out the meate, pricke it fall of small holes, put into it a piece of a Sponge, Wool, Cotten, or fine linnen Cloth, dipped in the foresayd Vineger, and diuerse times smell vnto it.
For the better keping in of the sponge or cotten, &c. you maye fasten the toppe vnto it againe, with a thréed, as they do a cappe vnto a paire of kniues. With this you may be bolder to venter where the Pestilence is, than if you had a great sort of other medicines.
The water distilled out of the rootes of Angelica, or the pouder of the same, is good againste gnawing and paine of the bellie, that commeth with colde, if the bodie be not bounde withall. And it is good against all inwarde diseases: as the Pleurisie, in the beginning, before the [Page] heate of the inflamation be come into the bodie. For it disolueth and scattereth abroade such humours, as vseth to giue matter to the Pleurisie. Moreouer, it is good for the diseases of the Lunges, if they come of a colde cause: and for the Stranguriā of a cold cause, or of a stopping. It is good for a woman that is in trauell with childe. It is good also to driue winde away that is in the bodye, and to ease the paine that commeth of the same. The roote may be sodden in water, or in wine, as the nature of him that is sicke doth require. The iuyce of the roote, put into an hollowe tooth, taketh away the ache, and so likewise doth the distilled water put in at the eare.
Moreouer, the iuyce, and the water also of Angelica, quicken the eye sight, and breake the little filmes that go ouer the eyes: wherof darknesse doth rise. Of the rootes of Angelica, and Pitche, maye be made a good Emplaster, against the bytings of madde beastes. The water, the iuyce, or the pouder of the root, sprinkled vpon the diseased place, is a verye [Page] good remedie against old, and déep sores. For they do scoure, and clense them, and couer the bones with fleshe. The water of the same, in a colde cause, is good to be layd on places diseased with the Goute, and Sciatica. For it stancheth the pain, and melteth awaye the tough humours that are gathered togither. The séede is of like vertue with y e root. The wild Angelica, that groweth here, in the lowe woods, and by the water sides, is not of suche vertue, as the other is: Howbeit, the Surgions vse to séeth y e roote of it in Wine, to heale gréene woundes. These Properties, I haue gathered out of the Practicioners of the Germanes: I haue not as yet proued them all my selfe, but diuerse of them I haue proued, and haue founde them to be true. Al these are D. Turners woordes, sauing that instead of a costly hollowe ball of Siluer, Tinne, or Iuniper wood, I haue set downe the péele of an Orenge, or Lēmon: the meat whereof is also commended by Physitians, to be both a preseruatiue, and a medicine, agaynst poyson, and the infection [Page] of the Pestilence.
¶The vertues of Angelica out of an other learned man.
THe late writers say, y t the rootes of Angelica are cōtrarie to al poison, the Pestilence, and all naughtie corruptiō, or euil, or infected aire. If any bodie be infected with y e Pestilēce or Plague, or els is poisoned they giue him streight way to drinke a dramme of the pouder of this roote, with Wine, in the winter: and in Summer, with the distilled water of Carduus Benedictus: then they bring him to bedde, and couer him, vntil he haue swette well. The same roote being taken fasting in the morning, or but onely holden in the mouthe, doeth kéepe, and preserue the bodie, from the infection of the Pestilence, and from all euil aire, and poison. They say also, that the leaues of Angelica, yownd with the leaues of Rue, and Honie, are verie good to be layde vnto the bitinges of madde Dogges, Serpentes, and Vipers: if [...] [Page] him to bedde, and couer him, vntill he haue swett well. The same roote being taken fasting in the morning, or but onely holden in the mouthe, doeth kéepe, and preserue the bodie, from the infection of the Pestilence, and from all euill aire, and poyson. They say also, that the leaue of Angelica, pound with the leaues of Rue, and Honie, are verie good to be laide vnto the bitinges of madde Dogges, Serpents, and Vipers: if incontinent after the hurte, the Wine be dronk, wherein the roote, or leaues of Angelica haue boyled.
The Conclusion of the Booke.
THus muche I haue thought good to write of the Plague, & of these hearbs Carduus Benedictus, & Angelica: whiche (as some men vse to speake,) is called a great secret: either bicause it is not knowen to many men, or else bycause they would haue it kept close, and knowne but to a few. But I do not thinke méete, that any thing should be secrete, which may be profitable for man. For GOD hath not made any thing for the vse of a [Page] fewe, but for the commoditie of all me [...] And we y t are the children of God, oug [...] to frame our selues so, that we may b [...] like affectioned vnto our father, who [...] beneficiall to all men: who hath mad [...] his Sunne to shine, & his raine to raine vpon the wicked, as well as vpon th [...] good, that is to saye who feedeth all me [...] both good and bad. For by heat and mo [...] sture, which proceede from the Sunn [...] and the raine, all things growe vpon th [...] earth, whereby mans life is mainteined. Hereof I conclude, that for as much as Almightie God is good vnto all men, we ought to be like minded, and not to kéepe any thing secrete, nor to hide any thing from man that may profite him. Thus I make an end, willing all men rightly to vse the good creatures of God, and to giue him heartie thankes for all his benefites.