The Poor man's jewel, that is to say, a Treatise of the Pestilence. Unto the which is annexed a declaration of the virtues of the herbs Carduus Benedictus, and Angelica: which are very medicinable, both against the Plague, and also against many other diseases.  
Gathered out of the Books of divers learned Physicians.  
Imprinted at London for George Bishop. ANNO. 1578.   

TO THE RIGHT Honourable, Sir Thomas Ramsey, Knight, Lord Mayor of the City of London, Thomas Brasbrige wisheth continual and godly prosperity.  
RIght Honourable, as you being the Head, and governor of the City, are careful, and painful, for the preservation of the health, and wealth thereof: so if every member, and inhabitant be ready to do that he may, and aught to do: ●our care, and pain, may take the better effect. For the head deviseth, and provideth for all the body: but the hands, ●eete, mouth, stomach, and other parts serve it, as God hath ordained: by which means it continueth in lively estate, so long as God hath appointed. So I being one of the least members of the City, have taken pains to pen a short treatise of the Pestilence: wherewith it is oftentimes annoyed: being persuaded, that if it be generally received, it may do much good, for the preservation of the Citizens, and other inhabitants, from the danger of this disease. Therefore, I have thought good to present it to your Honour: not doubting, but as your office moveth you to be careful, and you are careful according to your office: so you will have care to publish this little Book, so far forth, as you shall understand by your own judgement, and by the advice of other, both wise, and learned, that it may profit the City: unto the which, & unto the whole Realm, I wish continual health, and godly quietness: and unto your Honour, perpetual and true felicity.   

To the Reader.  
FOr as much as the famous City of London, (where I am an inhabitant,) is eftsoons infected with the dangerous disease, called the Pestilence, to the hindrance as well of them that are clear, as also of them that have the sickness in their houses: I (understanding that the herbs Carduus Benedictus, and Angelica, are preservatives, and medicines for this, and many other diseases,) have thought good to gather out of the writings of learned Physicians, a treatise of the Pestilence, annexing thereunto the virtues of the said herbs, to the use and commodity of Londoners, and all men elsewhere, that shall have need of them. The use of the herb, and the like treatise hath been set forth before time (I grant) both 〈◊〉 Latin and English: but in diverse books, separately the one from the other: The one in ●●arbals, containing beside, the properties of many other herbs: the other most commonly in books containing medicines for a great number of diseases: and therefore more costly, than that every man could buy them. But I have joined the virtues of these herbs with the treatise of the Pestilence, without the addition of any further matter: and have set than forth more perfectly than ever they were before in any one book, and that in a few leaves of Paper, not heavy to be carried, nor long to be read, nor dear to be bought. For besides the properties of many herbs, and medicines for a great number of diseases, even in this treatise of the Pestilence, I leave out many preservatives, and medicines too costly for them that are of small ability: having respect to the poor: who as they can not have the counsel of the learned Physician, at all times, when they need: so are they not able to take those things which commonly are by him, in words, or writing prescribed. Therefore (gentle Reader,) whether thou be rich or poor, take this my labour in good part, and use it to thy commeditie, with thanksgiving to God, as the Author of all things that are healthful, both to the body, & to the soul.  
T. B.   

¶ A Treatise of the Pestilence.  

¶ The first Chapter showeth the first cause of the disease.  
Entreating of the disease called the Plague or Pestilence, I mind not to be over long, or curious, as they that writ exquisitely and perfectly of the matter: only I will set down a few things, necessary, and sufficient for the commodity, & profit of them, which in this cause shall have need of help.  
First therefore I will show the causes of the disease: & secondly, preservatives whereby a man may be kept from the sickness: thirdly, the tokens, whereby he that is diseased may gather, and understand, whether he be infected with the plague or no: fourthly, and last of all, I will set down some remedies and medicines to cure the diseases. Some Physicians recite four principal causes of the Pestilence. The first pertaineth to Divinity, the second to Astronomy, the third and fourth to Physic. As touching that which pertains to divinity, our sin and wickedness, (the principal cause of all our misery and calamity,) is one cause of this disease. As may appear by the words of Moses unto the Israelites: who among many other curses, and punishments for sin, 
Deut. 28. 15.  reciteth the Pestilence as one, saying: If thou wilt not obey the voice of the Lord the God, to keep, and to do all his commandments and his ordinances, which I command thee this day: then all these curses shall come upon thee, & overtake thee. Cursed shalt thou be in the town, & cursed in the field, etc. The Lord shall make the Pestilence cleave unto thee, until he have consumed thee, from the land which thou goest to possess. 
2. Sam. 24. 15.  Moreover, we read that seventy thousand of the Israelites died of this disease, 
2. Chro. ●1. 14.  for the sin of David their King. I think no man will deny, but that hereby it is evident that sin is a cause of the Pestilence even among us. For whatsoever things are written afore time, are written for our learning: and the punishment of the Israelites, 
1. Cor. 10. 6.  is an example to us, that we should avoid sin, jest their plagues fall upon us. For their God is our God, and he hateth sin in us, as he did in them, and therefore punisheth it in us, as he did in them. Therefore I say sin is a principal cause of the Pestilence: whereby God punisheth not so much those, whom he taketh thereby out of this life: as those that remain alive. For they that live, feel the smart of the plague, when as the other, many of them, die God's servants, and for this transitory life, enjoy that, which never shall end. If our own experience do not teach us this, we may perceive it by the foresaid punishment of King David, to whom it had not been so grievous to have died himself, as to lose his subjects, in the multitude whereof, he through a worldly wisdom trusted more than in the almighty power of God. Therefore God diminished the number of them by the Pestilence: to teach him, and all other Princes, not to put their trust in the multitude of men, (because it is his own work to preserve the state of Realms, & to give victory in battle:) and also to teach us, and all men, that sin is a cause of the plague, aswell as of other calamities that happen unto men. Although this cause be supernatural, (as some term it,) and not properly pertaining to Physic: yet those Physicians are not to be misliked, which in reciting the causes of this sickness, note this in the first place, as the root of the residue, upon the which the other do depend, & consequently do follow: the which being expelled, the other shall not be perceived to our hurt, but shall vanish even as the smoke, when the fire is taken away. Therefore these Physicians are like unto good & faithful Chirurgeons, which seek the bottom of the wound, and heal it thoroughly. But they that prescribe preservatives only against the third and fourth cause of the plague, are like unto unskilful Chirurgeons that heal the wound without, and leave corruption in the flesh, which shortly after breaketh out to further inconvenience. For they that are preserved from the Pestilence, or are healed of it, may be sure, if the corruption of sin remain within them, that a greater plague will follow. For God sendeth this, and divers other calamities, for the punishment of sin: as our saviour signifieth, saying to the man that he had healed: Behold, 
john. 5. ●4.  thou art made whole, sin no more, least a worse thing happen unto thee. Howbeit, I grant that we may learn by the word of God, that he sendeth sickness, trouble, and misery often times to good men, not for sin only, but for divers other causes: yet this, that I have said, remaineth most true, that Sin is one, and the principal cause of the Pestilence.   

¶ The second Chapter showeth the second cause of the Pestilence.  
THe second cause is given by Astronomers, and is called an evil constellation: which they know by the placing of the Sun, Moon, and Stars, in the firmament, or circles of Heaven, and by their conjunctions, oppositions, & other aspects of the one to the other. Of this cause I do not think it needful here to speak, especially in such manner as the Astronomers do, who by their ethnical phrases, and kinds of speech in their Alminackes and Prognostications, do seem to favour or foster the Idolatry of the Heathen: who worshipped those celestial creatures as Gods. For they speak of them, either as of Gods, or (at the lest) as of living Princes, endued with reason, and being in great power, and authority. Moreover, whereas they writ their Prognostications to the use of the unlearned, I know not to what purpose they set down the motions of the planets, with their terms of Art, only known to themselves. If the Art be profitable for Physic, let them keep it to themselves, and use it in their practices: if it be profitable for husbandry, let them writ that only which is according to the capacity of husbandmen: Which being done, I think husbandmen shall have little use of their writings.  
For although husbandry did (perhaps) first proceed of the knowledge of Astronomy, as diverse other trades necessary for the life of man, have their beginning of Geometry, and natural Philosophy, yet I think husbandmen, and men of other faculties, which are altogether ignorant in these Arts, are more skilful and wise, through their daily practice, in the use thereof, than they themselves that are professors of the Artes. Thus much by the way, by occasion of the second cause of the Pestilence.   

¶ The third Chapter showeth the third cause of the Pestilence.  
THe third cause, (which more properly belongeth to Physic, (is the corruption of the air: which being corrupted, is apt to infect man's body. For every man that liveth, draweth the breath which we have, of the air round about us. If it be stinking, venomous, and corrupt, the body of man that is near to it, is in danger of corruption, whereof often times is engendered the Pestilence. The air is corrupt, either generally in divers Cities, or Countries: or particularly, in some one place.  
Generally (as Astronomers writ) by an evil constellation, or by the filthy matter of a Comet, caused by the constellation: Particularly, in a few houses, or streets, through the stench of channels, of filthy dung, of carrion, of standing puddles, and stinking waters, of sieges, or stinking privies: of shedding of man's blood, and of dead bodies, not deeply buried, (which happeneth among Soldiers:) of common pissing places, and such like. Finally a great company dwelling or lying in a small room, (especially if those rooms be not very cleanly kept, & perfumed,) do engender a corrupt air, apt to infect those that are in it: which infected persons and their infectious clotheses, may infect a whole City, and the City may infect the country that resorteth unto it, or unto the which the inhabitants thereof do resort. For a venomous air is like unto fire, which burneth that is nigh unto it: if the matter be apt to take fire. Whereby it cometh to pass sometimes, that as a little spark consumeth a whole Town: so one house or street, infecteth the whole City and Country round about it: the persons I mean of the City and Country, that come within the compass of the infectious air: if their bodies be apt to be infected. 
I speak of the ordinary working of God, which I would always have so to be understood, that it is nothing prejudicial to his miraculous operation.  I say a venomous air infecteth not all, but those only, whose bodies are apt to be infected. For if the air were of power to infect all that come within the compass of it, then in a general corruption of the air, none should escape infection, which cometh not to pass. For, as fire burneth, but not Iron and stone, as it doth straw, coal, and wood: so a corrupt air hath power to infect, but those bodies only, that are apt to receive the venomous operation thereof. Therefore, unless unto this third cause of the Pestilence, the fourth be added, it is of no force.   

¶ The fourth Chapter showeth the fourth cause of the Pestilence.  
THE fourth cause is the aptness of man's body, through evil humours to receive the effect of a venomous air, putrefying and corrupting the body: whereof the disease is engendered. The body is made apt to be infected by the abuse of things not natural, (as Physicians term them,) that is to say, by taking of meat and drink out of measure, specially by feeding of many dishes at one meal, or by too much lack of good nourishing meat, by too much sleep, or watching, by too much labour or ease: Finally, by too much anger, grief of mind, and fear of the disease. As all these things are dangerous: so the last is sufficient of itself to infect the body, and consequently to bring death, as I have heard it declared by diverse examples.  
Hitherto, I have showed of what things chief the Plague doth proceed, to the end, that every man may the better escape it, from the which there is no better preservative, than to avoid the causes.  
For, as it is an old saying, so every man may easily perceive it to be true: Sublata causa, t●llitur effectus, when the cause is removed, the effect followeth not. If the cause of war be taken away, we shall have peace: so if we avoid the cause of sickness, we shall have health. If fire be not laid to the wood, it cannot burn: so, if there be nothing that bringeth or causeth the Plague, we cannot be infected. Therefore it serveth our turn very much, to know the causes thereof.  
For it is a very true saying, Foelix qui potuit rerum cognoscere causas, he is happy that can understand the causes of things. By understanding the causes of good things, we may the more easily obtain that which is profitable for us: and by understanding the causes of evil things, we may the more easily avoid that which is hurtful unto us.  
Therefore I have set down the causes of the Plague. Now, it followeth, that I writ of the preservatives, whereby a man may be kept from this disease.   

¶ The fift Chapter, wherein is mentioned a preservative against the first cause of the Pestilence.  
IN this part we must have an eye to the causes. For except the preservatives be of force, and also contrary, or (as I may say) enemies to the causes: they cannot prevail against them. For preservatives are to the causes of diseases, as watchmen are to thieves. If the watchmen be strong enough, and also have a mind to resist the thieves, they will keep the house from robbing: but if they lack of strength, or if they consent unto the robbers, and let them have their purpose: they rather do harm than good to him that appointed them to watch. So the preservatives must be such, as are contrary to the causes of diseases, and able to resist them, or else they can not keep a man from sickness. The first cause of the plague is Sin. Therefore it is requisite if possibly it might be, that we did in all points abstain from it. But forasmuch as the corruption of our flesh is such, that we sin often times, and there is no man living, that without Pharisaical, Papistical, and Fantastical arrogancy can say, he is void of wickedness: it remaineth, that with all speed, before the ripeness of our sin stir up God's wrath against us to plague us: it remaineth (I say) that we purge, and cleanse ourselves from all sin and wickedness. Sins are either Public or Private. Public offences, or (to speak more properly,) offences that are committed by a multitude openly, so that they are manifest to the eyes of all men, must be purged by Public authority: and Private, or secret offences, every private man must seek to purge of hymselfe● Although I know, that of the two, public offences are more dangerous, as the which are cause of war, famine, and pestilence, of captivity, of the spoil of men's goods, of destruction of the people, and of the subversion of kingdoms. Yet, forasmuch as it pertaineth not to my purpose, in this treatise, to speak of these offences, I let them pass. For as in many things pertaining to Physic, I refer the richer sort to the counsel of the learned Physicians: so in this matter, I refer them that are in authority, to the sermons, and writings of the learned divines. But as it doth little good to cut off the tops of weeds in a garden, and not to dig up the root, because most commonly they will come up thicker than they did before: so it is almost a labour in vain, to show means how to purge the wickedness of private men, unless public offences be first cured. For as from the root cometh nourishment to herbs both good and bad, whereby they grow and flourish: so by public offences, the wickedness of private men is increased, & maintained, or (at the lest) so hid and covered, that it cannot be perceived. These offences, which I call public, do annoy the whole body, not without some grief of the principal members of the common weal: which being uncured, I persuade myself, that the operation of my poor medicines, prescribed unto the inferior parts, will be very small. Therefore, I wish all them that are in authority, to ask counsel of God, who speaketh unto us in his word. If they be not students of Divinity, and therefore mistrust their own judgement, let them resort to Sermons, and to the writings of the learned Divines. Let them ask of them whether these daily customs of running to plays, and interludes, and to bearebaitings, aswell upon the Sabbath day, ordained for the service of God, as upon other days, appointed for men to work: whether daily haunting of Taverns, & Alehouses, both early in the morning, & in the after noon, whereof proceedeth drunkenness, the cause of much mischief: whether common dicing, and other idle and hurtful pastimes: whither resorting to harlot's company: do displease God, and provoke him to plague us, or no?  
Let them ask of them, whether that plays upon the Sundays be godly exercises, fit for the sanctification of the Saboth day or no: unto the which, light persons for the most part resort: where (through light communication of one with another,) occasion is ministered of further inconvenience: which is not so secret, nor so small, but that honest men do both perceive it, and speak of it. Finally, let the Magistrates ask of the godly Preachers, whether they that resort daily to Bearebaitings, are not aswell worthy to be whipped out of a Common weal, as those vagrant persons, which will not work, & yet seek to live upon other men's labours. For if search were made, it would be found, that no small number of them that haunt the Bear gardens, are not of any great wealth, and yet they spend their money, and lose their time, which should rather be bestowed in labouring for the maintenance of themselves, and their family. But (as I said) referring them that are in authority, to the counsel of the learned Divines, for the redress of these and such like matters, I let them pass, and will speak of private wickedness.   

¶ The sixth Chapter showeth briefly, how private wickedness may be purged.  
HAd I not said, that I mind not to be over long or curious, some would look here, that I should set down all kind of private or secret offences. For in Physic, they that are learned in the Art, do first show the disease, what it is, and after the preservatives, and medicines for the same. The like order in other Arts is commendable. But if I follow it, I shall make a large volume contrary to my promise. Therefore, as in other places, I omit many things: so in this, I will refer the godly Reader to the writings of the Evangelists, Prophets, and Apostles, and to the sermons of learned men, and will only set down that which is written in Ecclesiasticus, 
Eccles. 38. 9  in the which book jesus the son of Sirach hath these words: My son, fail not in thy sickness, but pray unto the Lord, and he will make thee whole: Leave off from sin, and order thine hands aright, and cleanse thy heart from all wickedness.  
Here the wise man teacheth us two things, which are medicines in time of the Pestilence & preservatives before it cometh, that is to say, Prayer, and Repentance. Repentance, (which chief consisteth in forsaking of wickedness and amendment of life,) must go before: them our Prayer that followeth, shall be acceptable unto God.  
For his eyes are upon the righteous, 
Psal. 34. ●5.  and his ears are open unto their prayers: 
1. Pet. 3. 12.  but sinners he will not hear. 
Psal. 66. 18.  Although all men are sinners, 
Esai. 55. 7.  yet when we repent, GOD putteth away our sin, and we are accounted as righteous in his sight. In this case, if we pray unto him, he will grant us those things that are convenient for us. What are the parts of Repentance, how we aught to pray, and other circumstances belonging to these things, the ignorant reader hath to learn, as is aforesaid.  
This may be sufficient in this short treatise, for the preservatives against the first cause of the Pestilence.   

The seventh Chapter showeth the preservatives 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 evil constellation causeth an infectious air, and an aptness of man's body to receive the effect thereof, which constellation is not so much evil of itself, as per Accidens, because we are sinners. But if the Astronomers dare say, that the Stars, or the motion of them, (created of GOD from the beginning,) which maketh the constellation, is evil of itself, (the truth thereof I refer to the Divines to discuss:) yet I dare say, that the operation thereof, could have no force to the hurt of man, if we were his faithful servants, and did continually walk in his commandments. For unto the children of GOD it is said: Fear not the signs of Heaven. 
jere. 10. 1.  So little cause have they to fear the signs of Heaven, that for their sakes GOD altereth the course of the stars, 
josu. 10. 1●.  which he himself created. 
Ecclesi. 46. 4.  For the commodity of the Israelites, 
2. King. 20. 11.  he stayed the course of the Sun, 
Esay 38. 8.  so that one day was as long as two. 
The wonderful miracle, wrought for a sign of health unto Hezechias, was noted at the same time (as may be thought) of the Astronomers at Babylon, a thousand miles from jerusalem, 〈…〉 dwelled, and therefore the King of Babylon 〈…〉.  For Ezechias sake he brought the Sun ten degrees back. In that text where this is written, if a degree be taken as Astronomers take it, and as I do take it, for the thirtieth part of a sign in the firmament, it may be thought, that that month was ten days longer than other months are. If it were so, it is no more wonderful than other miracles, which God hath wrought for his children.  
For where as the Egyptians were plagued with ten grievous plagues, 
2. Chro. 32. 31.  the Israelites, 
Exod. 7. 8. 9 10. 12. and. 14.  God's chosen people, which dwelled hard by them, were not touched therewith. And for their sakes he made the bitter waters sweet, 
Exod. 15. 16. and 17.  and gave them drink out of a rock, and food from heaven. 
josua. 3. 16.  For their sakes, he made the waters of the river jordan go back: yea, and the waters of the great sea. He made the sea dry ground, 
Exod. 14. 21.  so that his people went safely through the midst thereof. For their sakes he sent hailstones from heaven, 
josua 10. 1●.  and slew their enemies. For the three young men's sakes, that would not bow down to the Image that the idolatrous king had commanded to be worshipped, God turned the heat of the fire from them, upon their enemies, that put them into the hot burning oven. 
Dan. 3. 25.  For Daniels sake, who would not worship the idol Bell, nor the Dragon: God stopped seven Lions mouths, into whose den he was put: which Lions, though they were kept without meal seven days, yet they never opened their mouth against Daniel: in the mean time, God provided sustenance for him. These and many other like wonderful works of Almighty God, are written for our learning, that we worshipping him aright, might have confidence in him without fear, what so ever the signs of the heavens do threaten against us.  
For if God, for the commodity of his children, after the course of the stars, & of the waters: if for their commodity, he quench the heat of the fire, and stay the rage of the fierce and hungry Lions, if he wonderfully preserve them from plagues, and slay their enemies: we may be sure, if we forsake our wickedness, and keep his laws, the operation of the stars shall have no force to hurt us. Therefore it followeth, that the same preservatives, which serve against the first cause of the Pestilence, that is to say Repentance, and Prayer, are very good, and available against an evil constellation: the which being well used, the other that are to be taken against the third, and fourth causes, will take the better effect.  
This that I have said, the Astronomers will not deny. And if they give any other preservative against the second cause, than this which I have set down, I think it superfluous & vain: as I do all the publishing of their practices Astronomical, over & above that, which it teacheth us, to discern one time of the year from another, and to direct men from place to place, from sea to sea, from land to land, and from country to country. Some reason of my opinion I have already given: unto the which I add, that in diverse points, it draweth men's minds from depending upon God's providence, & moveth them to direct their actions by the motions of the Stars. Therefore I do not think their Art necessary, or profitable in a Christian common weal, further than is aforesaid. I think rather, that the burning of their books would be as acceptable a sacrifice to GOD, 
Acts. 19 1●.  as that of the Ephesians: whose books of curious Arts consumed with fire, were valued at fifty thousand pieces of silver. For their Art is unlawful, and forbidden by GOD his law, in these words following. If a man, or woman, have a spirit of divination, 
Levit. 20. 27.  or soothsaying in them, they shall die the death, they shall stone them to death, their blood shall be upon them.  
Let none of them be found among you, 
〈◊〉. 18. 20.  that maketh his son, or his daughter go through the fire, or that useth witchcraft, or is a regarder of times, or a marker of the flying of fowls, or a sorcerer, or a charmer, or that counseleth with spirits, or a soothsayer or that asketh counsel at the dead.  
If they say that no clause, in these sentences, maketh against their Art, (I mean divination, or judicial Astronomy,) I doubt not, but that the Hebrew Grammarians will easily prove the contrary, by the signification of the Hebrew words, out of the which language, these laws of God are translated. If this question did pertain to my purpose, I would stand longer upon it: but I let it pass, and will return to my preservatives.   

¶ The eighth Chapter showeth the preservatives against the third cause of the Pestilence.  
THe third cause was said to be the corruption of the air. The preservative is, to avoid, as much as may be, those things aforesaid, that cause corruption. In the which, good heed must be taken of clotheses, and also of dogs, & cats, that haunt infected places. Sir Thomas Eliot, in his castle of health, saith, It hath been seen, that infected stuff lying in a coser fast shut for the space of two years, and then being opened, hath infected those that stood nigh it, who soon after died. And he that willeth to kill all the dogs, (unless they be tied up,) in time of infection, giveth not the worst counsel. Not many years since, I knew a Glover in Oxford, who with his family, to the number of ten or eleven persons, died of the Plague: which was said to be brought into the house by a dog skin that his wife bought, when the disease was in the City. It is good therefore, when it is in any house, well to air in the Sun, or at the fire, the clotheses that the infected persons do wear, that they lie in, or that are near unto them. For the fire is a good purger of evil air: it is of force to draw the venom thereof unto it, and to consume it. So that if the fire be between a man, and the infected person, or place, it taketh away the force of the evil air.  
Therefore the counsel of Physicians is, to make a fire at all times, especially in the morning, and evening, in the houses, and also without in the streets, where the disease reigneth. It is written that the famous Physician Hypocrates, was a mean to preserve the city, and country of Athens, from the danger of the Pestilence, by making great fires in the streets, and all about the town by night: at which time (because of the absence of the Sun,) the air was most contagious: whereby the inhabitants were delivered from certain death, which they were persuaded should have come among them. I say not as some ignorantly do▪ nor as the athenans (which knew not GOD) thought: that Hypocrates preserved the City: but that he was a mean to preserve it, by the ordinance of God: who as many times miraculously, so for the most part, worketh by ordinary means: who hath given to herbs, and other his creatures, virtue to expel diseases: and also hath given unto men knowledge and understanding thereof: which he useth as his instruments, wherewith he worketh, when, and upon whom, it pleaseth him.  
This I writ by the way, that when the virtues of herbs, and other God's creatures are mentioned, we depend chief upon his providence, & always with the eyes of our faith look upon him, as the chief worker of all good things, without whom nothing can take effect to our commodity. With this mind we may be bold to seek to the Physician, and to use such things as God hath created for our health. Contrariwise, if a man refuse them in time of necessity, when the Physician is ready to minister them after this sort: I take him to be a tempter of God, or as one accessary to his own death. After this sort I counsel all men against the third cause of the pestilence, to use the fire, unto the which it is good to add perfumes of juniper, Intense, & such like: & as the time of the year serveth, green boughs, sweet flowers, and herbs, are to be set and strewed in the houses, and streets: 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 Orange peel, or of the root of the herb called Angelica. Here note by the way, that where I say, or signify that persons, or places infected must be avoided: I counsel not any man whose vocation requireth, or the necessity of the diseased, or charity bindeth to be present with the infected: I counsel them not (I say) to absent themselves from them: but rather to prefer the commandment of God before their own safeguard, using such things as GOD hath ordained for the preservation of man's health. For in so doing their life shall be nothing the shorter.   

¶ The ninth Chapter speaketh of the preservatives against the fourth cause of the Plague.  
I Said the fourth cause of this disease is, the aptness of man's body to receive the effect of a corrupt air: for preservation whereof, those things aforesaid must be avoided, which engender evil humours, or otherwise make the body unable to expel evil air.  
The first of these, is the taking of meat, and drink out of measure, and too much lack of it. Of the former the rich are in danger: by the latter the poor are pinched. But the rich can find means by purgations to expel the superfluity of evil humours: which in time of necessity is very requisite. Howbeit it is a common saying, that many purgations, and other such evacuations, do weaken the body, diminish the natural moisture that prolongeth life, and therefore hasten death.  
For avoiding of the which inconvenience, I would show them a better remedy, if they could learn it: and that is this: That they diminish some part of their excess, and give it to their honest neighbours that can not work: and also to them that labour, whose charge is such, that they are not able to maintain their family.  
This is more healthful for themselves, better for a Common weal, and more acceptable to GOD. Further of this matter I need not to writ: For the meaner sort, that labour truly in that trade, which God hath appointed them, have not much to fear the corruption of their bodies: who must eat, and drink: sleep, and watch: labour, and rest, as they may: and take such medicines as they are able. I know that against this cause, and the former, the learned Physicians prescribe many preservatives, curious, and costly: as choice of meats, and drinks, perfumes, savours, things to be eaten, and drunk: things to wash the tooth, hands, face, and head: letting of blood, purgations by powders, pills, and electuaries, and such like. They that are able, and willing to take these things, (if they have not a Physician at hand,) may understand them by the books of these learned men, that have already written of this matter: namely, sir Thomas Eliot, D. Fair, and diverse other.  
Therefore commending unto the reader, for this purpose, only the herb Carduus Benedictus (the virtues whereof are hereafter set down,) I make an end of this part of my treatise.   

¶ The tenth Chapter showeth the tokens, whereby a sick man may understand, whether he be infected with the Plague, or no.  
IN the next part is to be declared, what are the tokens, which show that a man is infected with the Plague. first, for the most part, there appeareth about the ear or neck, or under the arm holes, or about the flank of the infected person, an Aposthume, or swelling, with a Fever, or Ague: or in some other part of the body, a green, black, or evil coloured sore. This (I say) appeareth for the most part, but not always. Therefore, for the more certainty, the other tokens following must be considered. another token is, a great pricking and shooting in the body, especially in those foresaid places, the neck, armholes, and flanks. The third is an outrageous heat within the body, as if a man were in the fire: & yet oftentimes the outward parts are so cold, that it maketh a man to shake, as if he were in a Fever. This inward heat is joined with much heaviness of the head: dryness of the mouth, & extreme thirst. Whereupon, in some followeth a marvelous desire to léepe, so that they can not be kept waking: othersome can not sleep, but are out of quiet, & rave as though they were fallen into a Frenzy, or are like them that dote. Other signs are, hardness to draw the breath, or much labour to take wind: which in some is so strait, that they can scarce speak. Also the breath stinking: great pain of the head: faintness, sluggishness, weakness of the limbs: the body very heavy, & dull: the sweat stinking: the pulsies beating thick, small, and deep: anguish, & pensiveness of mind: psain in the mouth, of the stomach: no appetite to meat: often vomiting, the vomit being bitter and of diverse colours: bitterness, and blackness, or yellowness, and dryness of the tongue: the urine much like unto beasts stolen, troubled, thick, and stinking, or at the first like clean water, then blackish, and at the last troubled, and for the most part, without any residence: changing of sight, so that there cometh sometimes to the patientes eyes, as it were a yellow colour, and sometimes all that be beholdeth he thinketh to be green: pain of the mouth or an unnatural taste, bitter, sour, or stinking. These are the principal signs of infection: and yet not certain tokens of the Plague. For it may be sometimes in a man without any of them: and also some of these tokens are in many, that are not infected with this disease. Here it is not impertinent to note, that where the Plague reigneth, there are scarcely any other diseases beside, or if there be, they will shortly after be turned into it. This is the opinion of learned Physicians, and seemeth to agree with reason. For if evil humours, make a man apt to receive infection: it is no marvel that they which are diseased (because their sickness proceedeth of corruption in the body,) be infected with the Pestilence, if they come within the compass of the venomous air. Therefore D. Fair in his treatise of the Pestilence, sayeth for a certainty: What child so ever is vexed with the worms in time of the Plague, is infected with it. For it is a matter (saith he) so disposed to the Pestilence, as Brimstone is to be kindled of the fire. This may suffice: as touching the signs and tokens of the disease.   

¶ The eleventh Chapter speaketh of the cure of the Pestilence, and showeth the virtues of Carduus Benedictus.  
LIke as for preservatives, so for the cure of this disease, many things are prescribed of Physicians: as choice of meats, perfumes, letting of blood, cupping, vomiting, electuaries, pills, potions, powders and plasters: all which, (as over costly) I omit: which, they that are disposed, may understand in other men's writings. I mind only to set down the virtues of two herbs, uz. Carduus Benedictus, and Angelica: which being known, as they may help against many infirmities, so they are much commended, both as preservatives, & medicines against this disease. Howbeit, it seemeth they were known but of late years. For Doctor Turner writeth of them, among those whereof there is no mention made of Dioscorides, Galene, Pliny, and other old Authors. Also that which he writeth expressly of Carduus Benedictus, doth signify the same. Although (saith he) divers of the later writers, have gone about to make Carduus Benedictus, a kind of Atractilis: yet for all that, the description is found not perfectly to agree unto it. It is written that it was set out of India, 
Of this name there were five Emperors, the first of them began his reign within these▪ 430. years that was above. ●100. years after the creation of the world.  unto the Emperor Frederick, as a precious medicine against many diseases, and griefs. It is called in English most commonly, Cardo Benedictus: and in Italian, Herba Turcha. Thus he writeth of the Herb, and after showeth the virtues thereof out of the later writers.    

The virtues of Carduus Benedictus, that is to say in English, The blessed Thistle: which for the operation and great efficacy, that GOD hath given unto it, may well be so called: the properties whereof are diligently gathered out of D. Turner's Herbal, and other writers, and partly proved by the Gatherer.  

¶ First it helpeth the head and the parts thereof.  
THe herb eaten, or the Powder or juice of the herb drunk keepeth a man from the head ach, and migram, and also driveth it away, when it is gotten. Being taken in meat or drink, it is good against dizziness, and the swimming giddiness of the head: it comforteth the brain, sharpeneth the wit, strengtheneth memory, it is a singular remedy against deafness: for it amendeth thick hearing. It provoketh sleep. The juice of it laid unto the eyes, quickeneth the sight: Also the water in the which the powder, or herb dried is steeped, hath the same effect, if the eyes be washed therewith. The herb eaten, is good for the same purpose. The water or juice dropped into the eyes, cureth the reddenesse, bloudshotten, and itching of them.  
And some writ, that it doth strengthen the teeth, they being washed & rubbed with a cloth dipped in the water or juice thereof. The powder stauncheth blood, that floweth out of the nose, being applied to the place.   

¶ Secondly, it helpeth the stomach.  
THe broth of the herb, otherwise called the decoction, drunk in wine, is good for an evil stomach it helpeth a weak stomach, & causeth an appetite to meat. Also the wine wherein it hath been boiled, doth cleanse, and mundify the infected stomach. The powder thereof eaten with Honey, or drunk in wine, doth ripe, and digest cold phlegm, purgeth, & bringeth up that which is in the breast, scouring the same of gross humours, and causeth to fetch breath more easily. The herb chewed in the mouth, healeth the stench of the breath.   

¶ Thirdly, it helpeth the heart.  
THe powder being taken before a man be infected, preserveth him from the Pestilence. And a dram of it, or a walnut shell full, taken immediately after a man feeleth himself infected, expelleth the venom of the pestilent infection from the heart: so that if a man sweat afterward, he shall be delivered incontinent. The same effect hath the herb, boiled in wine, or in the urine of a healthful man child, & drunk. I mean the decoction, or liquor, from the which the herb is strained, after that it hath been boiled therein.  
The leaves, powder, juice, or water of the herb drunk, and the patiented well covered with clotheses, and sweating three hours, expelleth all poison taken in at the mouth, and other corruption, that doth hurt and annoyed the heart.   

¶ Finally, it helpeth the Liver, Lungs, and other parts of the body.  
THe herb boiled in wine, and drunk hot about a quarter of an hour before the fit, and the patiented afterward well covered in the bed, driveth away all agues. The powder & water of the herb drunk with wine, hath the same effect. The juice drunk with wine, is good against short wind, & the diseases of the Lungs. Also it is good against the ache of the body: it strengtheneth the members of the whole body. The herb boiled in the urine of a healthful man-child, and drunk, doth help against the Dropsy: breaketh all Aposthumes: mastereth the falling sickness. The powder eaten or drunk, helpeth against the stitches in the side. It is also good for them, that begin to have the Consumption, called the Phthisic. The herb eaten, doth strengthen the trembling and palsy members. The powder ministered in a Clyster, helpeth against the Colic, 
Colic.  & other diseases of the guts. The water drunk, hath the same effect. The juice drunk with wine, or the herb boiled in wine, and drunk hot, breaketh the stone, and driveth out gravel: being sodden in water, and the patiented sitting over it, so that the hot vapour may come unto the diseased place, it helpeth against the same infirmity. After the same manner being used, it is good against the green sickness. Also it healeth the griping pains of the belly: it openeth the stopping of the members, pierceth and causeth urine. The leaves boiled in wine, and drunk as is aforesaid, provoke sweat: consume the evil blood, and engender the good. Also the wine or water, in the which the herb is boiled, being drunk, consumeth the evil humours, and preserveth the good. It is good for one that is bruised with a fall, or otherwise. The leaves, juice, broth, powder, and water of the herb, is very good to heal the canker, & old rotten festered sores. The leaves bruised, or punnd, and laid to, are good against burnings, hot swellings, carbuncles, and sores that be hard to be cured, especially for them of the pestilence: and also they are good to heal the bitings of venomous worms, and serpents, or creeping beasts. Finally, the down, coming of the flowers thereof, when the seed is ripe, doth heal cuts and new wounds, without pain.  
Thus much of Carduus Benedictus gathered out of the Herbals of divers learned men, which although it may be sufficient, yet I have thought good here to set down that, which two painful and skilful Physicians, Matthiolus, and Fuchsius, have written hereof in Latin: whose words, as (perhaps) they may bring some credit to that which is already written: so in them something more may be learned, or at the jest something is uttered for the better understanding of that aforesaid. Their words in English are as followeth.   

¶ The properties of Carduus Benedictus, out of Matthiolus.  
CArduus Benedictus, is a plant of great name and fame, specially against the Pestilence, and also against deadly poisons: aswell taken inwardly, as laid outwardly to the stingings, and bitings of venomous beasts. They are healed with this herb, that are sick of a quartan, or other Agues that come with a cold: and that by the drinking of the decoction, or stilled water, or a dram of the powder: in like manner being drunk, it helpeth infants that are troubled with the falling sickness. The decoction taken in Wine, doth mitigate the pain of the guts, and reins, and other griefs of the belly. It provoketh sweat. It killeth the worms, and helpeth against other diseases of the womb. The herb itself, aswell green, as dried, both drunk & laid outwardly to the grief, doth heal the grievous, & swelling sores called Alcers: (that is, such as breed in the flesh, without any outward cause, as a stripe with a weapon, or biting of a beast) & covereth the flesh with skin. Therefore, it is mingled with the drink made of Guacum, wine, and water, for them that have the French pocks. Thus much Mathiolus.   

¶ The properties of Carduus Benedictus, out of Fuchsius.  
CArduus Benedictus taketh away the stoppings of the inward bowels: it provoketh urine: breaketh the stone: and helpeth them that are seung of venomous beasts. They say also, that they are not infected, that take it in their meat, or drink, before they come into the evil air: and many do persuade themselves, that it much helpeth them that are already infected. Moreover, all men agree upon this: that it is a remedy against the bitings of Serpents & Scorpions. Finally, the later writers say, that it cureth very great pains of the head, taketh away giddiness, recovereth the memory, being taken in meat, or drink: also that it healeth festering sores, especially of the Paps, and Teats, if the powder thereof be laid upon it. Thus much Fuchsius.  
By this we may understand, with how great virtue, God hath endued, & (as I may say) hath blessed this herb. It helpeth the body within and without. It helpeth almost all the principal members of the body, as the brain, the heart, the stomach, the liver, lungs, & kidneys, I may say it is a preservative against all diseases: for it provoketh sweated, whereby the body is purged of much corruption, which doth breed diseases. Also it expelleth all venom and infection. It consumeth evil blood, and all naughty humours, whereof all diseases are engendered. Therefore giving God thanks for his goodness, which hath given us this herb, and all other things for our commodity, let us use it as need shall require.   

¶ The twelfth Chapter showeth, how Carduus Benedictus may be taken.  
HEre is to be noted, that we may use this herb, & enjoy the virtues thereof four manner ways. First in the green leaf: secondly in the powder: thirdly, in the juice: and fourthly, in the distilled water. Unto these may be added the liquor, in the which the herb is boiled. For the most part, the virtue that is in Sin, is in them all: so that in divers diseases, for the which the herb is medicinable, for lack of the one, a man may use the other. The green leaf may be taken with bread and butter, as we use to take Sage and Parcely in a morning to breakfast. And if it seem too bitter in the taste, it may be taken with honey in stead of butter. It may be also taken in pottage boiled among other herbs. Finally, being shred small, it may be very well drunk with Ale, Beer, or Wine: specially posset ale, or burnt wine. It is given sometimes in Beer with some Aqua Composita put to it, & that without any harm, when the stomach of the patiented is weak, & he not troubled with any hot disease. The juice of it is either outwardly applied to the body, (as is also the leaf, powder, and water sometimes:) or else it is received by the mouth into the body.  
Being received into the body, it may be taken in Pottage, even as the green leaf: or with Wine▪ which if it be burned and drunk hot, it is the better. If you list, you may boil it with Wine, & Honey, or Sugar to make it sweet, and then drink it warm.  
The powder may be taken with honey upon a knives point, or with bread and Honey if you list, or else it may be drunk with Ale, Beer, or Wine, The distilled water may be drunk by itself alone, or else with white Wine before meat, or with Sack after meat, specially if the stomach be weak and cold.  
The liquor or broth in the which the herb is boiled, may be made thus. Take a quart of running water, seeth it & skim it, then put into it a good handful of the herb, and let it boil until the better part of the liquor be consumed: then drink it with wine, or if you list with Honey, or Sugare, to make it the more pleasant in the taste. Or else make a potion on this wise: Take a good handful of the leaves, with an handful of raisins of the Sun, washed and stoned, and some sugar Candie, & Licorise sliced small, boil them all together in a quart of water, ale, or wine: if it be too bitter it may be made sweet, as is afore said.  
Moreover, it is to be noted, that the powder and water of the herb is most to be regarded, and specially the water: for they may be long preserved, so that a man may have them always in a readiness to use, as need shall require, when as he cannot have the juice, nor the green leaf. And the water (which only is voided of bitterness) may be drunk by itself alone: for the stomach and taste will bear it, and like of it aswell as of Rose-water. Notwithstanding, if the seed be sown as soon as it is ripe, a man may have the herb both winter and summer, from the time that it beginneth to grow, until the seed wax ripe again. Therefore I council all them that have Gardens, to nourish it, that they may have it always for their own use, and the use of their neighbours that lack it.   

¶ The thirteenth Chapter speaketh of the time, and quantity, to be observed in taking of Carduus Benedictus.  
HEre (perhaps) some man will ask a question of the time, & quantity: which things are to be considered in taking of medicines. As touching the time, if it be taken for a preservative, it is good to take it in the morning, or in the evening before a man go to bed, because that is a convenient time to sweated, for him, that feeleth not himself greatly diseased. But if a man take it to expel any disease, it is good to take it whensoever he feeleth any grief in his body, and immediately to go to bed and sweat. Howbeit it is not necessary upon every grief to sweated, after the taking of the medicine.  
As touching the quantity, a man need not be so careful in taking this herb, as in taking those medicines, that do purge vehemently, by eg●●●●on, (as some term it,) or by vomit. For in taking them, if great discretion be not used, in considering the time, the quantity, and the state of a man's body, they may 'cause present death: or otherwise they may much trouble a man. But in ministering this herb, it is not so: in taking whereof a man may use his own discretion, and the judgement of his stomach.  
This I counsel all men that mind to use it, that when they or any of theirs, are diseased, they defer not the time, but take it presently, as soon as it may be gotten: and that they do not think it sufficient to take it once: but that they take it three or four times at the lest.   

¶ The fourteenth Chapter showeth the properties of Angelica.  
NOw I have written that I think sufficient of Carduus Benedictus, because (perhaps) enough of it cannot be gotten for them that have need: I will add unto it an other herb of much like virtue, called Angelica, that if the one be lacking▪ the other may be taken. As touching the name, the latest writers, in my judgement most to be credited in this matter, found no other name for it, neither in English nor in Latin. Howbeit, I know that some, much to be commended for their learning, & also for the publishing of the same, to the benefit of their country, have given it other names: but I think by error. If we English it as the Latin word soundeth, we may call it, Herb Angel: or, The Angelical or Angelic Herb. Upon what occasion this excellent name was first given unto it, I know not: unless it were for the excellent virtues thereof, or for that God made it known to man, by the ministery of an Angel. I suppose the former cause rather to be true. Howbeit, as I am not able to prove the other: so I think no man can give any good reason to the contrary. For this we know, that GOD hath made his Angel's ministering spirits, to serve us, for the safeguard of our souls, and also of our bodies. But upon what occasion so ever the name was given, it is excellent, and so are the properties: which be these that follow.   

¶ The Virtues of Angelica, out of D. Turner's Herbal.  
ANgelica is hot, and dry, at the least in the third degree. All the latter writers agree upon this, and experience proveth the same: that it is good against poison, pestilent airs, and the Pestilence itself. The Practitioners of Germany writ thus of it: If any man be suddenly taken, either with any Pestilence, or with any sudden pestilent Ague, or with too much sudden sweatting: let him drink of the powder of the root, half a dram, mingled with a dram of treacle, in three or four spoonfuls of the water of Angelica, distilled out of the roots, and after go to bed, and cover himself well, and fast (at the least) three hours after: which if he do, he shall begin to sweat, and by the help of GOD, he shall be delivered from his disease. For lackeof treacle, a man may take a whole dram of the root of Angelica in powder, with so much of the distilled water as is aforesaid, & it will have the same effect. The root of Angelica well steeped in Vinegar, and smelled upon in time of the Pestilence: and the same Vinegar, being sometime drunk fasting, saveth a man's body from the Pestilence. But in my judgement, it is better to take an Orange, or lemon, cut off the top, pick out the meat, prick it fall of small holes, put into it a piece of a Sponge, Wool, Cotten, or fine linen Cloth, dipped in the foresaid Vinegar, and diverse times smell unto it.  
For the better keeping in of the sponge or cotton, etc. you may fasten the top unto it again, with a thread, as they do a cap unto a pair of knives. With this you may be bolder to venture where the Pestilence is, than if you had a great sort of other medicines.  
The water distilled out of the roots of Angelica, or the powder of the same, is good against gnawing and pain of the belly, that cometh with cold, if the body be not bound withal. And it is good against all inward diseases: as the Pleurisy, in the beginning, before the heat of the inflammation be come into the body. For it dissolveth and scattereth abroad such humours, as useth to give matter to the Pleurisy. Moreover, it is good for the diseases of the Lungs, if they come of a cold cause: and for the Strangurian of a cold cause, or of a stopping. It is good for a woman that is in travel with child. It is good also to drive wind away that is in the body, and to ease the pain that cometh of the same. The root may be sodden in water, or in wine, as the nature of him that is sick doth require. The juice of the root, put into an hollow tooth, taketh away the ache, and so likewise doth the distilled water put in at the ear.  
Moreover, the juice, and the water also of Angelica, quicken the eye sight, and break the little films that go over the eyes: whereof darkness doth rise. Of the roots of Angelica, and Pitch, may be made a good Emplaster, against the bitings of mad beasts. The water, the juice, or the powder of the root, sprinkled upon the diseased place, is a very good remedy against old, and deep sores. For they do scour, and cleanse them, and cover the bones with flesh. The water of the same, in a cold cause, is good to be laid on places diseased with the Gout, and Sciatica. For it stauncheth the pain, and melteth away the tough humours that are gathered together. The seed is of like virtue with the root. The wild Angelica, that groweth here, in the low woods, and by the water sides, is not of such virtue, as the other is: Howbeit, the surgeons use to seeth the root of it in Wine, to heal green wounds. These Properties, I have gathered out of the Practitioners of the Germans: I have not as yet proved them all myself, but diverse of them I have proved, and have found them to be true. All these are D. Turner's words, saving that instead of a costly hollow ball of Silver, Tin, or juniper wood, I have set down the peel of an Orange, or lemon: the meat whereof is also commended by Physicians, to be both a preservative, and a medicine, against poison, and the infection of the Pestilence.   

¶ The virtues of Angelica out of an other learned man.  
THe late writers say, that the roots of Angelica are contrary to all poison, the Pestilence, and all naughty corruption, or evil, or infected air. If any body be infected with the Pestilemce or Plague, or else is poisoned they give him straight way to drink a dram of the powder of this root, with Wine, in the winter: and in Summer, with the distilled water of Carduus Benedictus: then they bring him to bed, and cover him, until he have sweat well. The same root being taken fasting in the morning, or but only holden in the mouth, doth keep, and preserve the body, from the infection of the Pestilence, and from all evil air, and poison. They say also, that the leaves of Angelica, yownd with the leaves of Rue, and Honey, are very good to be laid unto the bitings of mad Dogs, Serpents, and Vipers: if 〈◊〉 him to bed, and cover him, until he have swett well. The same root being taken fasting in the morning, or but only holden in the mouth, doth keep, and preserve the body, from the infection of the Pestilence, and from all evil air, and poison. They say also, that the leave of Angelica, pound with the leaves of Rue, and Honey, are very good to be laid unto the bitings of mad Dogs, Serpents, and Vipers: if incontinent after the hurt, the Wine be drunk, wherein the root, or leaves of Angelica have boiled.   

The Conclusion of the Book.  
THus much I have thought good to writ of the Plague, & of these herbs Carduus Benedictus, & Angelica: which (as some men use to speak,) is called a great secret: either because it is not known to many men, or else because they would have it kept close, and known but to a few. But I do not think meet, that any thing should be secret, which may be profitable for man. For GOD hath not made any thing for the use of a few, but for the commodity of all me● And we that are the children of God, oug●● to frame ourselves so, that we may b● like affectioned unto our father, who 〈◊〉 beneficial to all men: who hath mad● his Sun to shine, & his rain to rain upon the wicked, as well as upon th● good, that is to say who feedeth all me● both good and bad. For by heat and moisture, which proceed from the Sunn● and the rain, all things grow upon th● earth, whereby man's life is maintained. Hereof I conclude, that for as much as Almighty God is good unto all men, we aught to be like minded, and not to keep any thing secret, nor to hide any thing from man that may profit him. Thus I make an end, willing all men rightly to use the good creatures of God, and to give him hearty thanks for all his benefits.  
FINIS.