is made vnto them so though wee haue a little shew of pleasant entertâ—inment in this world yet at our deaths wee must render a seuere and strict account for the same Steâ—a de contempâ—u mundi As no man doth maruell that that is molten which might bâ— melted 〈◊〉 or burnt which is combusâ—ibâ—e so to be dead is not to be maruâ—llâ—â— at because we are mortall Plâ—t As borrowed money is willingly to be paide againe so our life which God hath lent vs is 〈…〉 to be rendered to him againe when he cals for it idem No man taketh it in ill part to haue a candle lighted but euery one misliketh to haue it put out so we reioyce at a birth but sorrow at death Idem He that beyond measure is giuen to wine doeth also sucke vp the dregs so there are many that loue their liues so well that they would not die no not in old age Seneca As hee is more prosperous whom a speedy wind bringeth into the hauen then he that is in a calme wearied vpon the sea so hee is more fortunate whom speedy death taketh out of the miseries of his life Seneca As fire burneth fiercely when it hath store of fewell but dieth of his owne accord when it lacketh matter so great is the difference betweene the death of young men and old men Sene. A sword-player fearefull in all the fight smiteth home and growes valiant or rather desperate when he seeth no way but death so death is fearefull being farre off but lesse dreaded being at hand Seneca As Swans seeing what good is in death doe end their liues with singing so ought all good and honest men to do Cicero lib. 1. Tusc. quaest Vnripe Apples are hardly pulled from the Tree but being ripe they fall of their owne accord so force doth take life from young men but maturity and ripenes from old men Idem de senectute They that speake euill of the dead are like vnto dogges that bite at stones cast at them but doe not touch them that hurt them Aristoteles in Rhetoricis ait Platonem huius similitudinis authorem esse As Croesus with all his wealth so Aristotle with all his wit and all men with all their wisedome haue and shall perish and turne to dust As Aristippus searched how to porlong his life so Socrates sought how he might yeeld to death As life is the gift of God so death is the due of nature and as we receiue the one as a benefit so must we abide the other of necessity As the bud is blasted as soone as the blowne Rose and as the wind shaketh off the blossome as well as the fruit so death neither spareth the golden lockes nor the hoarie head As a Bee stinging a dead body takes no hurt but stinging a liue body oft times looseth both sting life together so death so long as it stung mortall men onely which were dead in sinne was neuer a whit the worse but when it stung Christ once who is life it selfe by and by it lost both sting strength As the brasen Serpent was so farre from hurting the Israelits that contrariwise it healed them so death is now so farre from hurting any true Israelite that on the other side if affliction as a fierce Serpent sting vs or if any thing else hurt vs presently it is helped and redressed by death Those which will needs play the hobgoblins or the night walking spirits as we call them all the while they speake vnder a hollow vault or leape forth with an vgly vizard vpon their faces they are so terrible that he which thinkes himselfe no small man may perhaps be afrighted with them But if some lusty fellow chance to step into one of these and cudgell him well fauouredly and pull the vizard from his face then euery boy laughes him to scorne so death was a terrible bulbegger and made euery man afraid of him a great while but Christ dying buckled with this bul-begger and coniured him as I may say out of hâ—s hollow vault when as the dead comming out of the graues were seene in Ierusalem and puld the vizard from his face when as hee himselfe riâ—ing left the linnen cloathes which were the vizard of death behind him Doctor Playfer As that Asse called Cumanus Asinus â—etting vp and downe in a Lyons skin did for a time terrifie his master but afterwards being descried did benefit him very much so death stands now like a silly Asse hauing his Lyons skin puld ouer his eares and is so farre from terrifying any that it benefits all true Christians because by it they rest from their labours and if they be oppressed with troubles or cares when they come to death they are discharged All the while Adam did eate any other fruite which God gaue him leaue to eate hee was nourished by it but when hee had tasted of the forbidden tree hee perished so death had free leaue to deuoure any other man Christ onely excepted but when it went about to destroy Christ then it was destroyed it selfe Those barbarous people called Canibals which feed onely vpon raw flesh especially of men if they happen to eate a peece of rosted meate commonly they surfeit of it and die so the right Caniball the onely deuourer of all mankind death I meane taking of Christs flesh and finding it not to bee raw such as it was vsed to eate but wholsome and heauenly meate indeed presently tooke a surfet of it and within three dayes died As when Iudas had receiued a sop at Christs hand anon after his bowels gushed out so death being so sawcie as to snatch a sop as it were of Christs flesh and a little bit of his body was by and by like Iudas choaked and strangled with it and faine to yeeld it vp againe when Christ on Easter day reuiued Sharpe frosts bite forward springs Easterly winds blasteth towardly blossomes so cruell death spareth not those whom we our selues liuing cannot spare as it spared not King Edward the sixt nor sir Philip Sidney who could neuer haue liued too long As madnesse and anger differ nothing but in continuance and length of time so neither doe death and sleepe The Deuill AS the Lyon that killed the disobedient Prophet returning from Bethel did neither teare his dead body nor hurt his Asse after the same manner is the power of the Deuill being a roaring Lyon restrained and kept within limits so that he can extend his furie no further then God giueth him â—eaue As they that would haue dogs come vnto them allure them with bread or â—lesh so the Diuell allureth soules vnto â—im with pleasures and riches Clemens Alexand. lib. 2. storm As a fish â—natching at the bait not seeing the hooke is taken so the Diuell hauing the power of death greedily carrying Iesus vnto death and not seeing the hooke of his diuinity included in him was caught and ouerthrowne himselfe Idem in Symb. Apost As one night is
cast himselfe downe headâ— long with the Dog so he tearmed tâ—â— the Turke to be slaine with him Capstranus answering that it was no dangeâ— at all to his soule the Bohemian forth â—with tumbled himselfe downe with thâ— Turke in his armes and so by his own death only saued the life of all the Citiâ— so the Deuill like the great Turke bâ— siging not onely one Citie but euen 〈◊〉 mankind Christ alone like this nobâ—â— Bohemian encountred with him And seeing the case was so that this Dog the Deuill could not be killed starke dead except Christ dyed also therefore he made no reckoning nor account of his life but gaue himselfe to death for vs that hee onely dying for all the people by his death our deadly enemie might for euer be destroyed As it was bootlesse for Golias to brandish his speare against Dauid so it little aâ—ailed the Deuill to shake his speare likewise in the hand of the Souldiour against the heart of Christ. As Dauid hauing heard Golias prate and talke his pleasure when they came to the point at the first stroke ouerthrew him so Christ with that very selfe same speare which gaue him a little venny in comparison or if it be lawfull for mee to speak but a phillip on the side which was soone after recured gaue the Deuil a deadly wound in the forehead which with all his pawes he shall neuer be able to claw off As Dauid onely with his sling slew Golias so Christ onely by his death and by the power of his Crosse which is the sling of Dauid did conquer and subdue the Deuill The Palme tree though it haue many waights at the top and many snakes at the roote yet still it sayes I am neither oppressed with the waights nor distressed with the snakes Penny royall being hung vp in the larder house buds his flowers and Noahs Oliue tree being drowned vnder the water yet keeps her greene branch and Aarons rod being clung and dry yet brings forth riâ—e Almonds and Moses bramble bush being set on fire yet shines and is not consumed so Christ the true Palmâ— tree though all the iudgements of God and all the sinnes of the world like vnsupportable waights were laid vpon him yea though the cursed Iewes stood beneath like venemous snaks hissing and biting at him yet hee was neither so oppressed with them nor so distressed with these but that euen vpon his Crosse hee did most flourish when he was most afflicted The Phenix though fitting in his neast among the hote spices of Arabia he bee burnt to ashes yet still he saies I die not but old age dyeth in mee so Christ the true Phenix though lying in his graue among the hot spices wherewith Nichodemus embalmed him he was neuer like to rise from death to life againe yet hee dyed not but mortalitie dyed in him and immortality so liued in him that euen in his Sepulchre he did most liue when he seemed most to be dead Epaminondes being sore wounded in fight demanded of his souldiours standing by whether his enemies were ouerthrowne or no. They answered yea Then whether his buckler were whole or no. They answered also I. Nay then sayes he all is well This is not the end of my life but the beginning of my glory For now your deere Epaminondes dying thus gloriously shall rather bee borne againe then buried so Christ was sore wounded but his enemies death and the Deuill were ouerthrowne and spoyled His Buckler which was his Godhead was whole and vntonched Therefore there was no harme done His death was no death but an exaltation vnto greater glory As snow couereth the ground when it is ragged and deformed so Christ with his coat without seame couereth our sinnes and though they were as ctimson yet he maketh them white as snow As Gedeons sleece when it was moist the earth was dry but when it was dry the earth was moist so when Christs fleece was moist as a greene Tree then were all we drie like rotten stickes but when his fleece was drie all the bloâ—d and water being wrong out of his percious side then were we moistned with his grace As Iacob trauiling towards Haram when hee had laide an heape of stones vnder his head and taken a nap by the way was much reuiued with it after his redious iourney so Christ trauailing towards Heauen when he had slept a little in that stony Sepulchre which was hewen out of a Rocke liued then most Princely after his painefull passion As Ionaâ— was in the Whales belly three dayes and three nights so so was the Son of man in the bowels of the earth yet he had no more hurt then Ionas had As Daniell was not hurt of the hungry Lyons so Christ was not hurt either of the terrours of death or of the horrours of Hell As Adam and Eue both in one day were expelled out of Paradice about noone when the winde blew so Christ and the theefe both in one day were receiued into Paradice yea both in one houre of the day about the sixt houre that is about twelue a clocke in the day time As Peters shadow gaue health to the sicke so Christs shadow giueth life to the dead As Elizeus being dead raised vp one from the dead so Christ being dead was a Physition to the dead Plâ—â—y reporteth that there was a dyall set in Campus Martius to note the shadowes of the Sun which agreeing very well at the first afterwards for thirty yeares together did not agree with the Sun so all the time of those thirty yea three and thirty yeares that Christ liued in his humiliation heere vpon earth you might haue seene such a dyall in which time the shadow of the dyall did not agree with the shining of the Sun but thanks be to God all the better for vs. As the Sunne went backward ten degrees in the dyall when Ezechas went forward fifteene degrees in his life hee liued fifteene yeares longer so the going of this Sun Iesus Christ tenne degrees backward hath healed all our sicknesse and set vs a thousand degrees forward and infinitely aduanced vs by his death to euerlasting life As Rachel dyed her selfe in child birth to bring forth her Son Beniamin aliue so Christ dyed to bring vs into euerlasting life As when many birds are caught in â— net if a Pellican or any other great bird that is among them get out all the resâ— that are little ones follow after so Christ as a great Bird hauing broken through the net of death all wee escape with him As far as the Tree of life excelleth the Tree of Knowledge of good and euill so far the crosse of Christ excelleth the Tree of life As hony being found in a dead Lyon the death of the Lyon was the suftenance of Sampson Christs gall is our hony and the bitter death of Christ by reason of his righteousnesse is the sweete life of man As Hammons face was couered when he was
he that is conuersant in Plâ—to and Aristotle shall become a learned Philosopher so he that obeyeth the Lord and doth his will and mediateth vpon his word shall bee made according to the image of his Master and shall resemble his sanctitie and integritie Clemens Alexandrinus lib. 7. Strom. As seruants obey their Masters and Wiues their Husbands and the Church her Lord the Disciples their Pastors so all men ought to be subiect to the higher powers not onely for feare but for conscience Greg. Nazian oratione ad subditos timore perculsos As we all are worthily angry with Adam because hee rather obeyed his wise then God so we should be angry with our selues because wee rather study to obey and please our flesh and others creatures then God Bernardus sermone 1. de omnibus sanctis As the legs doe swiftly and willingly obey the motions of the soule in running hither and thither so man should bee ready to obey the will of God in performing whatsoeuer hee commaudeth F. Ioannes à S. Geminiano lib. 6. de homine membris eius cap. 46. Repentance AS he is counted a mad foole that hauing many waightie burthens to be caried and many sufficient horses to carry them yet layeth all the burthens vpon one of the weakest and worst horses the other being sent empty way so is hee to bee counted a foole much more mad that imposeth the burthen of repentance to be carryed of old age sparing youth and manly age and letting them goe emptie which are much stronger and farre more fit to carry then old age old age being scarce able to support her owne infirmities Lodonicus Granat lib. Ducis peccatorum The repetance of wicked men fearing death is like that which sailers make when they are in danger of Shipracke they promise to chaunge their liues and to embrace vertue in their extremitie but when the storme is ouerpast they retuâ—ne to their former vomit and become worser then they were before making no account of their vowes and protestations yea reputing them as dreames and toyes Idem lib. 2. Ducis peccat As a thunderbolt lighting on a venemous Serpent extinguisheth all the poyson because it extinguisheth all the naturall moysture so the vertue of repentance extinguisheth wickednesse in sinners and the poyson of sin F. Ioannes à S. Geminiano lib. 1. de coelo elementis cap. 60. As snow maketh the earth fat by shutting the pores of the same so repentance albeit it maketh the body leane yet it fatneth the soule by restraining the appetites of the flesh ibid. As snow couereth many foule places so repentance couereth much infamy Ibidem As the Sea prouoketh vomit so repentance procureth abhomination of sinne As the Sea bringeth headach so repentance bringeth remorse of conscience ibidem As the Sand doth stay the violent rage of the Sea that it cannot passe the bounds so repentance doth restraine the violence of sinne least man should transgresse the commandements of God ibidem As Aloes is bitter so is repentance Idem lib. 3. de vegâ—tabilibus Plant. cap. 56. As Worme-wood driueth Mise and Wormes from bookes and clothes so repentance driueth temptations from the soule and bitings from the conscience ibidem As Centorie is an herbe both bitter and sweete so is repentance bitter in meditation of Gods iudgements and sweete in embracing his mercies ibid. Truth AS a glasse doth make no representation of any picture except it bee steeled or else vnderlaid with Tinne Brasse Gold or some such like solide substance which may stay the image from gliding thorow so the image of truth doth not shine but in solide and sound soules that are founded in true vertue As the wild beast is taken after he hath beene long hunted so the truth appeareth after it hath beene discussed by reason and sought with labour Clemens Alex. lib. 1. Strom. As a Gardiner knoweth how to gather a Rose without pricking his angers so a contemplatour and seacher out of the truth knoweth how to finde it without gathering of falshood with it Idom lib. 2. Strom. As all liuiâ—g creatures doe breath the same ayre but after diuerse manners so many come vnto the truth but after diuerse wayes Idem lib. 6. There are many wayes that crosse the Kings high way whereof some lead to headlong Rockes other to swift Riuers others to the deepe Sea therefore hee that is wise will keepe the Kings troden path which is freed from danger so when others speake this and that we must not depart from the truth but wee must more exactly and diligently seeke out the knowledge of it idem Hom. 7. If any man should see the Citie of Rome subuerted of enemies and neglecteth the defence of it when hee might haue defended it he doth seeme to haue betrayed it because hee freed it not when hee might so when thou seest the truth impugned indangered of wicked men and maist defend it if thou dost not safegard it thou betraiest it Chrsost hom 25. operis imperfect The beautie of Helen so inflamed the gallants of Greece that for her they a long time ventured their liues at the siege of Troy and at last sacked it so the holy Martyrs of Christ Iesus haue most valianly not onely ventred themselues at the siege of Sodome but laid downe their liues for the Truth sake which Truth of Christians is incomparably more beautifull then the Helen of the Grecians August Epist. 9. As a Partridge is good meate but it is not eaten raw because no stromacke can digest it so truth is a most excellent food but is not rawly or sowrely to be propounded but rosted or boiled and seasoned with the salt of wisdome for there is no stomacke that will receiue the raw and sowre truth Hector Pintus in cap. 58. Esayae As there is but one God so there is but one truth which is Christ. As the purest Emerald shineth brightest when it hath no Oyle so truth delighteth when it is apparelled worst Concord AS thou mayest easily breake speare by speare being seuered one by one which thou canst not doe being ioyned together so those that by variance are parted are easily ouercome when as those that hold together cannot be subdued Plut. Two or moe voyces sounding together doe make better harmonie whatsoeuer is done in a family let it bee done by the consent both of man and wife but yet by the dispose and order of the husband ibidem As in a body the best constitution is made of the temperature of moisture driues heate and cold so by the concord of brethren the stock and progeny doth best florish idem The stone of Tuscia albeit great doth swimme aboue water but being broken in peeces it sinketh to the bottome so by concord we are supported but by discord wee goe down wards and come to naught Plin. lib. 2. cap. 106. Aristot. de Natura cap. 12. As the stone of Scyros being whole doth flâ—te aloft but being parted doth settle to the
noble Syre for that hee obscureth the parents hee came of and discrediteth his owne estate The pure Corall is chosen as well by his vertue as his colour a King is knowne better by his courage then his crowne so a right Gentleman is sooner seene by the tryall of his vertue then blasing of his armes The Rose that is eaten with the Canker is not gathered because it groweth on that stalke that the sweete doth neither was Helen made a starre because shee came of that Egge with Castor so neither is he a true Gentleman that hath nothing to commend him but the nobilitie of his ancestours As it is a signe of true honour and nobility to reproue sinne so to renounce it is the part of honesty As no Thersites could bee transformed into Vlysses so no Alexander could be couched in Damocles A good name FIre once kindled is easily kept but being extinct it is hardly rekindleâ— so it is an easie thing to maintaine a good name but being once lost it is not so easily recouered Plutarchus in Moralibus Ships well repayred doe endure many yeares so wee must continually adde sometimes to the propagation of our good names least time and age eate them out ibidem As a shadow sometimes goeth before and sometimes commeth after so some forthwith doe get good report and some haue it not till after death but the later that it commeth it is wont to be the greater Seneca As the famous monuments called Obelisci were long time in making and reared with much adoe by reason of their hugenesse and exceeding waight but being once finished they continued many ages so it is a haâ—d thing to get a name of vertue and wisedome but being once gotten it is neuer extinguished As in very great Obeliskes almost as much is builded vnder the earth as is aboue that they may stand vnmoueable so a firme and sound foundation is to bee laid for the continuance of a perpetuall name As spices then doe smell more fragrantly when they are either moued broken or powned so vertues fame is then largely dispersed when it is exercised in serious imployments and waightie affaires As Physitions forbid to wash the teeth with the iuyce of the hearbe Alcakengy although it bee good to fasten them because the danger is greater then the commodity for at length it will bring madnesse so those things are not to bee dealt in that hurt the name and encrease the wealth nor that learning to be medled with which polisheth the tongue and infecteth the meanes As fire in a darke night is a farre off discerned but in the Sun-shine is scarcely seene so many a paultry rimer and bawdy ballad-maker seemes among base consorts of great esteeme but in the view of more glorious and splendent spirits they appeare none other then dunghill birds and alefied Groutnowls Tyrius Platonicus sermone 24. An ill Name AS some by the deformities of their body haue got vnto them a surname as of crooked Legges to bee called Vari of flabberkin lips Chilones of great noses Nasones of red noses Salamanders so many by their misdeeds doe purchase infamous and ill names as Nero for his beastlinesse to be termed the Beast of Rome Tamberlaine for his tyrannie The wrath of God and Attila for his crueltie The scourge of God c. As it grieueth a Father to see his Sonne deadly sicke or irrecuperably ouermatched in fight with his enemy so it grieueth any good nature to heare himselfe ill spoken of or to heare his wife and daughters termed dishonest Iouianus Pontanus de fortitudine lib. 2. cap. 5. As many Christians abstaine from much mischiefe least after this life Hell should bee their inheritaâ—ce so Tiberius Caesar kept himselfe from many outrages and misdemeanors after death an ill name should follow him Erasmus in Epistola ante Suetonium Tranquillum Albeit thou powrest water vpon the hearbe Adyanton or drownest it in the water yet it continues dry so infamy slander or an ill name will not cleaue to a good man albeit one endeuour to defame him A Courtly life AS the Moone the neerer the Sun it is the lesse light it hath so more fruit and dignitie is in them that are farre off from great Princes There is a certaine hearbe in India of an especiall sauour full of little Serpents whose stings are present death so the Courts of certaine Princes hath that which delighteth but vnlesse thou bee wary they harbour deadly poyson Ants doe gnaw that end of the corne which beginneth to sprout least it become vnprofitable vnto them so great men that they may alwayes keepe their seruants in seruice and slauerie doe hold them vnder least looking vp after liberty they should forsake the Court through the tediousnesse of seruitude As it is a very rare thing to see the birds called Halciones but when they appeare they either bring or portend faire weather so Bishops and Cleargie-men should seldome come to the Courts of Princes but either to preach manners or appease tumults There is a kind of pulse called Cracca which Culuers take such delight in that hauing once tasted of it they cannot afterwards be driuen from that place so they that haue once tasted of the honey and honour of the Court can neuer bee driuen from the Court Plin. lib. 16. cap. 16. A Mule ingendered of an Horse and an Asse is neither Horse nor Asse so some whilest they would bee both Courtiers and Prelats are neither Strange it is that the sound eye viewing the sore should not be dimmeâ— that he that handâ—eth pitch should noâ— be defiled so is it strange that they thaâ— continue in the Court should not bee infected Nylus breedeth the precious stone and the poysoned Serpent and as in all riuers there is some fish and some frogs and as in all gardens there bee some flowers some weeds and as in all trees there some blossoms some blasts so the Court may as well nourish vertuous Matrones as the lewd Minion Courtiers AS the Star Artopylax is brightest yet setteth soonest so Courtiers gloriâ—s being most gorgeous are dasht with sudden ouerthrowes As the Camelion turneth himselfe into the likenesse of euery obiect so Courtiers as Aristippus that fawnde vpon Dionysius ayme their conceits at their Kings humor if he smile they are in their iolity if frowne their plumes fall like Peacockes feathers The Indian Torteises in a calme doe delight to floote aloft in the noone-Sunne with all their backe bare aboue water vntill their shels hauing forgot themselues bee so parched with the heate of the Sunne that they cannot get vnder water and so they swimming aboue water become a prey vnto fishes so some allured with hope of great matters doe thrust themselues into the Courts of Princes and are so lulled a sleâ—pe with the pleasures of the Court that they cannot forsake it when they would and betake themselues to their wonted rest Plin. lib. 9â— cap. 10. As the hearbe Heliotropium is carried about with
engrauers Rogers Christoper Switzer and Cure Musicke THe Load-stone draweth Iron vnto it but the stone of Aethiopia called Theamedes driueth it away so there is a kind of Musicke that doth assaâ—ge and appease the affections and a kind that doth kindle and prouoke the passions As there is no Law that hath soueraintie ouer loue so there is no heâ—â—t that hath rule ouer Musicke but Musicke subdues it As one day takes from vs the credit of another so one straine of Musicke â—â—tincts the pleasure of another As the heart ruleth ouer all the members so Musicke ouercommeth the heart As beauty is no beautie without verâ—â— so Musicke is no Musicke without Art As all things loue their likes so the most curious eare the delicatest Musicke As too much speaking hurts too much galling smarts so too much Musicke gluts and distempereth As Plato and Aristotle are counted Princes in Phylosophie and Logicke Hippocrates and Galen in Physicke Ptolomie in Astrologie Euclide inâ— Geometrie and Cicero in eloquence so Boetius is esteemed a Prince and Captaine in Musicke As Priests where famous among the Egyptians Magi among the Caldeans and Gymnosophistes among the Indians so Musitians flourished among the Grecians and therefore Epaminondas was accounted more vnlearned then Themistocles because hee had no skill in Musicke As Mercurie by his eloquence reclaymed men from their barbarousnesse and crueltie so Orpheus by his Musicke subdued â—ierce beasts and wild Birds As Demosthenes Isocrates and Cicero excelled in Oratorie so Orpheâ—s Amphion and Linus surpassed in Musicke As Greece had these excellent Musitians Arion Doceus Timotheus Melesius Chrysogonus Terpander Lesbius Simon Magnesius Philamon Linus Stratonâ—cus Aristonus Chiron Achilles Clinias Eâ—monius Demodothus and Ruffinus so England hath these Master Cooper Master Fairfax Master Tallis Master Tauerner Master Blithman Master Bird Doctor Tie Doctor Dallis Doctor Bull M. Thomas Mud sometimes fellow of Pembrooke Hal in Cambridge M. Edward Iohnson Master Blankes Master Randall Master Philips Master Dâ—wland and Master Morley Sinne. AS he runneth farre that neuer returneth so he sinneth deadly that neuer repenteth Porters and Cariers when they are called to carry a burden on their shoulders first they looke diligently vpon it and then they peise and lift it vp and trie whether they are able to vndergoe it and whether they can cary it so before we sinne we should consider whether wee bee able to carry the burthen of it that is the punishment which is Hell fire Lâ—do Granant lib. 1. Ducis 〈◊〉 As the paâ—ate that is corrupted and distempered by ill 〈…〉 cannot tast the sâ—eeâ—nesse of 〈…〉 which is sweete seemeth bitte 〈…〉 which is bitter sweeâ—e so a 〈…〉 rupted with the humors of 〈…〉 inordinate affections and 〈◊〉 to the flesh pots of Aegypt cannot 〈◊〉 Mâ—nna nor the bread of Angels Ibid. Euen as in a country whâ—â—eall are borne Aethiopians it is â—ot an vgly thâ—nâ— to be blacke and as where all arâ— drâ—â—ke it is no ignominy noâ— slanâ—er to bee drunke so the monstrous seruitude and slaueâ—e of sinne because it is so familiar and common to the world scarsly is knowne or noted in any man Ibidâ—m â— As swine are a certaine heard of beasts that delight in myre and durte and are nourished with the basest and most vncleane meates so the filthy soules of sinners are delighted with no other thing except with the most filthy durâ—e and carnall pleasures Ibidem As wine is mared by vineger and â—uits are spoiled of wormes and euery â—ontrary is corrupted of his contrarie â—â—also all the powers of our soule are â—â—urbed and infected through sinne â—â—ich is an especiall enimie and most â—ontrarie to our soules Idem Euen as adultery is the most contraâ—y thing to marriage so that which is â—most contrary to a godly and vertuous â—ife is sinne Ibidem Euen as the rootes of trees being cut vp the boughes and branches which receiue life from the rootes doe forthwith wâ—ther and perish so those seauen capitall sinnes which are wont to be termed the seauen deadly sinnes which are the generall and vniuersall â—ootes of all other vices being hewen in â—under and vtterly eradicated out of 〈◊〉 soules suddaindly all the vices will die which are deâ—iued from them Idem lib. 2. ducis peccat As the comedies of Plautus and Terence are at this day the very same Comedieâ— which they were a thousand yeares agoe albeit the persons that then acted them be changed so the same vices which in times past were in thâ— men of this and that condition 〈◊〉 now also although perhaps the nameâ— be somewhat changed Ibidem As deadly poyson speedily pearcâ—â—â— the heart killeth the Spirits and bringâ—â—th death so sinne killeth the soule and speedily bringeth it to destruction Ibidem It is said that thunder bruseth thâ— tree but breaketh not the barke anâ— pearceth the blade and neuer hurtâ—â—â— the scabberd euen so doth sinne wounâ— the heart but neuer hurt the eyes anâ—â— infect the soule though outwardlâ— it nothing afflict the body As the Deuil is the father of sinne 〈◊〉 sinne is the mother of death As a man comes into a house by thâ— gate so death came into the world by sinne As a fire goeth out when all thâ—â—ewell is spente but burneth as long aâ— that lasteth so death dyeth when sinnâ— ceaseth but where sinne aboundeth 〈◊〉 there death rageth As cursed Cham laughed to see Nâ—abâ— nakednesse so the diuel loues a life to seâ—â— vs sinne As pride is farre off from him that repenteth so humility is farre off from him that sinneth Marcus Heremita de his qui putant ex operibâ—s iustiâ—â—cari A young man in a tauerne seeing Diogenes fled through shame further into it nay sayes Diogenes the further thou flyest into it the more thou art in the tauerne so sinfull men the more they hide themselues within themselues the more they are that they are but they must come out of themselues if they desire to auoide themselues Plut. in Moral The fish Ephâ—mera is bred without engendering of the putrifaction of the earth and within three houres afteâ— it is bred it dyeth so sin is bred beyond the course and order of nature of the corruption of the appetite and is extinguished by the three parts of repenâ—ance contrition confession and satisfaction F. Ioannes à S. Geminiano lib. 4. de natalibus volatil cap. 62. Drinke doth kill a mouse as Aristotleâ—aith â—aith so doth sin kill the soule Idem lib. 5. de animalibus terrestribus c. 35. As a mule is engendred against the course of nature so is sinne engendeâ—ed not of nature but it is a vâ—ce and an enormity of nature desiring that which is not of the same order Ibâ—dem cap. 93. Old age is full of misery which bringeth a corporall deaâ—h so sinne is full of misery which bringeth eternall death Idem lib 6. de homine et membris â—eius cap. 52. As there bee seuen kinds of leprosie so there are seuen capitall sinnes 53. the