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
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
condemned to dye so the Suns face was couered when Christ was condemned to dye As Dauid rent his garment when he heard of Ionathans death so the Temple rent his vaile when it heard of Christs death As the King of Niâ—iuy threw vp dust vpon his head when he and his subiects were appointed to dye so the Graues opened and threw vp dust vpon their Heads when Christ was appointed to dye As Iob cut his haire when he heard of his Childrens death so the stones were cutt in peeces and cloue asunder when they heard of Christs death As there were foure riuers in the terrestriall Paradise which watered the whole earth so in Christ who is our Paradice there are found foure fountains The first fountaine is mercy to wash away our sinnes with the water of remission The second is of wisdomc to asswage our thirst with the water of discretion The third of grace to water the plants of good works with the dew of deuotion And the fourth fouutaine is to season our affections with the waters of emulation Bernar dus sermone prima de natiuitate Christi As the Sunne exceedeth all celestiall lights in quantity brightnesse dignity and power so Christ excelleth all the Saints in goodnesse wisedome honour and might F. Ioannes à S. Geminio lib. 1. de câ—lo elemâ—ntis cap. 91. Olimpus a mountaine of Macedonia is so hye that the clouds are said to be vnder it for it is of such an altitude that neuer any wind toucheth the top of it neither any grosnesse of ayre ascendeth to it which the Phylosophers ascending that they might view the courses and motions of the stars could not liue there vnlesse they caried with them spunges full of water that so by the atâ—raction of water they might draw grosserayre as it is reported in history so Christ hath so farre exceeded all the Saints in excellencie of life all the whirle-winds of passions and tribulations in the altitude of patience and all men in the height of wisedome so that the Phylosophers could not reach vnto the height of his diuinity but by spunges that is by creatures full of the water of celestiall wisdome Ibidem As the hearbe Dracontea hath the similitude of a Serpent but is without venim yea it is most contrary to Serpents and especially to vipers so Christ had the shape of sinfull flesh but he was altogether without sin yea he is most opposit to it and especially to the Deuill Idem lib 3. de vegetabilibus plantis cap. 85. As the flower is the Medium betweene the branch and the fruit so Christ is the mediatour betweene man and God Ibidem As a Hen doth gather her chickens vnder her wings doth defend them against the Kite and doth feed them with the meate shee findeth so Christ doth gather his elect vnder the wings of his protection in one faith and vnity of the Church doth defend them against the raging of the world and doth feed them not onely with materiall bread but with the spirituall food of his heauenly Doctrine Idem lib. 4. de natalibus volatilibus cap. 98. The Holy GHOST AS Iron cast into the fire doth participate of the nature of fire his owne substance still remayning so man by the working of the holy Ghost is transformed into God yet still remaining man being a partaker of the diuine purity and noblenesse as he was a partaker who said I doe not now liue but Christ liueth in me Ludov. Granat lib I. duc peecat As oyle among all liquid substances is the fittest too preserue light and to cure wounds so the diuine vnction of the holy Ghost doth cure the wounds of our will and doth illuminate the darknesse of our vnderstanding Ibidem As hee that is ouercome with much wine looseth the vse of his fences neither differeth much from a dead man by reason of the strength of the wine so when any one is full of the heauenly wine of the holy Ghost he dyeth to the world and hath all his sences with alâ— their desires shackled and fettred ibid As water set ouer a fire when it doth wax hot as if it had forgot the own proper nature swelleth aloft imitating the nature and lightnesse of the fire so also the soule being inflamed with the heauenly fire of the holy Ghost is exalted aboue it selfe and caried vp to heauen whence that fire is sent ibidem As the Sun shineth of his owne accord the day is enlightned a fountaine streameth and a showre falleth so the heauenly Spirit infuseth it selfe Cyprian As the soule infused into the body is sufficient to make all the members liuing and to moue and direct them vnto their senerall offices and functions which are many and diuers so the grace of the holy Ghost which is a forme supernaturall and diuine when it once hath entâ—ed into the soule is sufficient to moue and direct it to the acting and executing of all the duties of a spirituall life Lod. Gran. in lib. de deuotione As it is not possible that the earth should fructifie onely by raine except the wind doth blow vpon it so it is not possible that onely doctrine should correct a man except the holy Ghost worke together in his heart Chrysost hom 20. oper imperf As the figures of things are not seene in a blemished glasse so a man cannot receiue illumination from the holy Ghost except he cast away sin and the lusts of the flesh Basilius de spiritu sanctâ— As fire is not diminished albeit many candels be lighted at it and as Science is not impaired although it maketh many men skilfullâ— so the holy Ghost is neuer a whit impouerished although they bâ— innumerable that participate of his graces Philo Iudaeus lib. de gigantibus As one and the same showre discending vpon the world appeareth white vpon thornes red vpon roses purple vpon the hyacinth and of other colours falling vpon diuers and sundry coloured things so the holy Ghost being one and not any way diuisible doth diuide his grace to euery one as he pleaseth iâ— in one he is wisdome an other sanctification in an other prophecy c. and yet the same Spirit Cyrillus Ierosoly râ—â—t catechesi 16. As the body of the flesh is none other thing but flesh so the gift of holy Ghost 〈◊〉 none other thing but the holy Ghost â—ug lib. 15. de trinitate cap. 19. As the soule doth giue life to all the arts and members of mans body â—â—aking the eye to see the eare to heare â—nd so in the rest so the holy Ghost â—oth giue life to the members of Christs â—ody which is his Church Idem lib. de â—ratia noui testamenti As heate commeth from fire so the â—oly Spirit proceedeth from the Father â—aschasius de Spiritu sancto As Aaron is called Christ and Dauidâ—nd â—nd Saule and others also and yet â—â—ere is but one true Christ so an Angell â— called a Spirit and our soule is called 〈◊〉 Spirit and
merriments so wee should bee as â—ne and inclined to flocke vnto serâ—ns ibidem As some returning from a Garden 〈◊〉 bring flowers with them some out 〈◊〉 an orchard doe bring apples and â—e comming from great-banâ—ets doe â—ng some of the fragments to their â—ildren so thou returâ—ing from a â—mon bring from it vnto thy wife children and friends some good counseâ— and wholsome admonitions idem bâ—â— 6. ad pop Antioch As Sea-fish although they liue 〈◊〉 salt water yet haue need of seasoningâ— so many continually heare Sermons and yet are neuer the better for theâ— Clemens Alexandrinus lib. 1. Stâ— matum As those schollers learne better the others that learne with awe so theâ— heare sermons more profitably thâ— heare with feare and reuerence Basil. â—â— principium Prou. As hee that eateth meate doth fiâ— masticate it with his teeth and thâ— letteth it downe into his stomacke when wee heare a sermon we shouâ— meditate vpon it and consider whâ— was spoken whereupon it was spokeâ— and to what end Chrysost. hom 4. opâ— imperfect As it nothing profiteth to haue eaâ— meate if thou presently vomit it forâ— againe so it nothing profiteth to hâ—â— heard a sermon if thou forth with fâ—â— get it ibidem A CHRISTIAN AS a Father that bringeth vp his Sonne to dedicate him to God in â—e Ministery of his Word doth acâ—ustome him from his yong yeares to â—â—lesiasticall matters and directeth â—e whole course of this life to the purâ—osed end so God after he hath elected â—y man to the participation of his â—lory he directeth him by his Fatherly â—are to the way of Christianity and â—ighteousnesse which leadeth to that â—â—ory and faithfully continueth him 〈◊〉 it vntill he come to his wished end â—od Gra. li. 1. Ducis peccatorum As wee admire the happy estate of a Prince that is borne heire of a temporal Kingdome so much more ought we to â—dmire and wonder at the most blessed state of a Christian who is borne not â— a temporall kingdome but to a Kingâ—ome euerlasting to raigne in Heauen with God himselfe and with his blessed â—aints for euer and euer ibid. As a traueller that euery day goeth â—orward a little if he perseuer and conâ—nue in his progresse soone commeth to the end of his iourney but if heâ— faile and saint in it and a little after beginne his voyage a new consumeâ—â— all his life in it neither euer commeâ—â— to the end of his iourney so it is with 〈◊〉 Christian he must still walke for ward for when hee saith that it is sufficient then he plaies the deficient idem in lâ—â— de deuotione Euen as he that Iyeth in the midst 〈◊〉 a swift riuer if hee doth not labour tâ— take fast footing and raise vp his bodyâ— hee is in danger to be borne downe and swallowed vp of the water so in thâ—â— Christian and spiritual life which 〈◊〉 like a deepe and dangerous riuer hâ— liueth in many ieopardies of falling who with tooth and naile doth not labour to profit and goe forward in itâ— idem in lib. de dâ—not As a Harper that iâ—tendeth to plaâ— vpon his harpe all the day ought 〈◊〉 haue his strings well tuned all thâ— time And as a hunter or a falconeâ— that is disposed to hunt and hauke alâ— the day ought all that time to haue hiâ— Hauks and Hounds in a readinesse anâ— at hand so the life of a perfect Christian being none other thing then a continuall hunting of God and his grace and a continuall harmony of the inward Spirit which is made by prayer it is meete and requisite that he that will attend vpon this exercise that his Spirit and body be alwayes dispoâ—ed and apt vnto it idem in lib. de deuot As the chiefest commendation of a Pilot consisteth not in the guidance of his ship in a calme but in a tempest so the chiefest commendation of a Christian consisteth not in his seruice to God in prosperitie but in aduersitie Ibidem As it is a thing most honourable for any Knight or Souldiour to beare the armes of his King and Captaine euen as honorable is it to a true Christian man to suffer trauell and persecution as his foreguide and leader Iesus Christ did Stella de contemtu mundi A Rocke although beat with the â—illows and waues of the Sea contiâ—ueth firme neither is remoued out of his place so a true Christian albeit â—rushed with the persecutions and triâ—ulations of the World persisteth stedfaâ—t neither letteth his hope in Christ faint Lodiuicus Granatensis lib. 1. Ducis peccatorum MAN AS a Painter in delineating and poutraying a picture hath it in his power to make it of what fashion hee list so hath God the framing and disposition of man Lodouicus Granat lib. 1. Ducis peccatorum As hee that from an high Tower hangeth by a small threed which another holdeth in his hand is at the dispose of him either for life or death so is man at Gods ibidem As a stone alwayes of his owne nature falleth downward neither can it lift it selfe vpwards without externall helpe so man by reason of the corruption of sinne doth alwayes tend downewards that is hee doth alwayes slide to the loue and desire of earthly things but if hee bee to bee lifted vp aboue that is to the loue of heauenly things he hath neede of the right hand of thâ— highest ibidem Euen as Iuie naturally seeketh for some post or tree which it may leane vnto or some wall by which it may be supported and creepe aloft it being not able to sustaine and hold it selfe and as a woman naturally seeketh for the supportation shadow of man for she is an vnperfect creature knoweth that the aide and helpe of man is necessary for her so mans nature being weak seeketh supportation of God and being needy and wanting many things doth seeke for the shadow and refuge of God ibidem As it is preposterous that the Mistresse should waite vpon the maide so is it intolerable that the flesh should gouerne the Spirit and the appetite the reason Ibidem Euen as a Gloue is made for the vse of the hand and a scabberd that â— sword may be sheathed in it so also the heart of man is created for the vse of God neither without him can any rest be found Euen as the body of man is created for the soule so it shall bee punished with the soule As water receiued into diuerse vessels doth put on diuerse figures and shapes according to the disposition and nature of the vessels so doth grace infused into men hence commeth the varietiâ— of gifts and yet the same Spirit that infuseth them As snow beginneth and endeth in water so man how bigly soeuer hee braue it began in earth and shall end where he began As the flower may be knowne by the smell so a man by his words As they that are tenants at will â—eaâ—e themselues very euen vpright so they that vnderstand that the house of theâ—
necessary that it bee repaired on the one side as it is decayed on the other so the soule hath in it a pestilent-heat which is the concupiscence and euil inclination of our appetites consuming and wasting all good therefore it is needfull that that bee daily repaired by deuotion which is wasted and decayed by that hurtfull and pestilentiall heat ibidem As they that haue the charge and keeping of a clocke are wont euery day twice to wind vp the plummets for they of their owne proper motion doe by little and little descend and draw towards the ground so they that desire to keepe their soules vpright and well ordered ought at the least twice a day to erect and lift vp her waights seeing that our wretched nature is so inclinable to things below that it alwayes endeuoureth to sinke downwards ibid. As a precious stone is not inclosed in earth but in Gold so doth not God put his soueraine balme but into a pure soule cleane and free from filthy and enormous corruption As a liuing body not onely feareth death but also seuers wounds yea and the itch and scabs albeit they be small so a soule that liueth in grace not onely feareth and abhorreth grosse and hainous sinnes but also those that seeme of lesser moment and doe make way and entrance to those that bee grosser ibidem As a still and calme water is fitter and more disposed to represent the images and shapes of things no otherwise then a glasse so also in a quiet and calme soule all things are represented most clearely and perfectly ibidem As two seasons are necessarie for corne cast into the Earth a cold season that it may be hardned and rake deepe rooting and a warme that it may increâ—se and sproute aboue the earth so are both seasons necessary for our soules a warme season that they may increase in charity and a cold that they may bee rooted in humility Ibidem As ground well watered in the morning by the coolenesse temper doth all that day defend the hearbs planted in it from the heat of the Sun so let the soule of the righteous be watered in due season and by prayer bee well moistned in God that it may alwayes haue in it selfe the continuall coole of deuotion by which it may bee defended from the loue of the World ibidâ—m As the body is the instrument of the soule so the soule is the instrument of God Plutrachus As a tame bird if shee belong nourished in a cage and be let goe yet endeuoureth to returne thether againe so our soule being long resident in this body is not easily separated from it but the soule a Child doth easily depart hence Ibidem As a torch put out if it be forth with put to the fire by by recouereth light so a soule the lesser time it staieth in the body it sooner becommeth like vnto it selfe Idem They that are manumitted and set free doe now those things of their own accord for themselues which they were wont to doe for their Lords so now the soule doth nourish the body with much labour and many cares but afterwards being free it doth nourish it selfe with the contemplation of the truth neither can it bee sundred from it Idem As they that haue their feet vnder other mens Tables and dwell in other mens houses are vixed with many discommodities and doe alwayes complaine of one thing or other so the soule doth now complaine of the head now of the feete now of the stomacke now of one thing now of another signifying that shee is not in her owne house but that shee must goe hence very shortly Seneca The MINDE AS an euen ballance is alike inclined to either side and swayed of it selfe to neither so is a doubtfull mind Plutarchus As they that pound Frankinsence albeit they wash their hands yet a good while after doe smell of that odour so the minde being long conuersant in honest businesses will long preserue a pleasant memory of it idem As those Beasts that haue their hoofes hardned in rough and sharp wayes can easily abide any way whereâ—s the hoofes of those beasts are easily broken that are fed and fatted in rancke and fenny pestures so the mind that is accustomed to brooke hardnesse is not easily offended Seneca A flame can neither be held downe neither can it rest so an honest minde and well disposed is by a naturall inclination caried vnto those things that bee honest Seneca Young trees are bended which way we will heate doth vnwarp crooked bords and that which is borne for some other vse is brought to our bent so much more doth the mind receiue any forme being more flexible and obsequious then any humour Seneca As a disease in the body is vnderstood before hand by heauinesse and indisposition so a weake mind by some disturbance doth foresee some euill that is comming vnto it Seneca As first the humour is to be purged whence madnesse proceedeth and afterwards the man is to be admonished otherwise hee that admonisheth a mad man how hee ought to goe and how to behaue himselfe abroad is more mad then hee that is franticke so first the minde is to befreed from false opinions and then the precepts of Philosophy are to be instilled into it Seneca As when Children learne first to write their hands are held and directed and afterwards they are commanded to follow their Coppy so first the minde is to be led by rule vntill it can rule it selfe Seneca If Iron be placed betweene an Adamant and a load-stone it is now carried this way now that way so a doubtfull and wauering mind is sometimes caried to that which is honest and sometimes by headstrong affections it is haled to the contrary As Venus had her mole in her cheeke which made her more amiable Helen her scare in her chinne which Paris called Cos Amoris the Whetstone of Loue Aristippus his Wart and Licurgus his Wen so in the dispotion of the minde either vertue is ouershadowed with some vice or vice ouercast with some vertue Iohn Lilly The goods of the Minde THe Sunne-beames although they tough the earth yet they are there whence they are sent so the minde of a wise man although it bee conuersant here and there yet it is with himselfe Seneca As the foolish vulgar people with great labour and with great cost doe seeke for remâ—dies medicines which grow in the furthest Indies and in Aethiopia when that springeth in their gardens which can better cure them so with great endeuour wee seeke for abroad the furniture of a happy life in Empire in riches and pleasures when it is in our minds and soules which doth make vs happy The diseases of the Minde IF the â—ountaine be muddy and troubled whatsoeuer streames flow from thence cannot bee pure so if mind be infected with euill affections it doth vitiate all things that come from it but the contrary hapneth if it be pure and peaceble Plut.
burne but become brighter so the soule being endued with Faith doth resist the heate of persecution and by it becomes more glorious Iâ—idorus As Quick-siluer is the Element or matter of all mettals according to the Phylosopher so Faith is the foundation of all vertues As the Almond tree flourisheth before any other tree so Faith ought to flourish before any other vertue As wee cannot liue without the elements so we cannot attaine knowledge without Faith Clemens Alexander lib. 2. Stromat As nothing is delectable vnto meâ— without light so nothing is acceptable vnto God without Faith Origenes lib. in Iob. As a light is not lightned of Oyle but is nourished by Oyle so Faith doth not grow of works but is nourished by workes Chrysostomus hom 18. operis imperfecti HOPE EVen as an Anchor fastened into the earth keepeth the Ship safe which stayeth in the midst of the waues and maketh it that it feareth not the billowes of the raging Sea so liuely Hope being firmely fixed vpon the heauenly promises preserueth the minde of the â—fighteous vnremoued in the middest of the waues of this world and maketh it that it contemneth and despiseth all the storme and tempest of the winds Lod. Granat lib. 1. Ducis peccat Euen as a Sonne in all his troubles and necessities which happen vnto him trusteth and affianceth his repose in his Father especially if he be rich and powerfull that his helpe and fatherly prouidence will not at any time faile him so should man haue this heart of a Sonne to God his Father who both can and will helpe his children better then all the Fathers in the World Idem lib. 2. Ducis peccatorum As a Ship by the anchor is kept from the violence of the tempests so the soule by Hope is kept from the rage of temptations F. Ioannes a S. Geminiano lib. 9. de Antificib reb Artif cap. 70. As a staffe doth support a man so doth Hope ibidem As the hâ—sbandman soweth his land in Hope of fruit so men performe the duties of Christianity in Hope of heauen Macar hom 14. As a Mearchant taketh paines to furrow the vast Ocean in hope of earthly gaines so a Christian strugleth through the waues and billowes of this life in hope of heauenly reward Basil. in Psal. 1. As the hope of a Crowne and victory maketh the discommodities of war tollerable so the hope of heauen maketh the griefes and turmoyles of this life portable Chrysost. lib. 3. de prouidentia Dei As an helmit defendeth the Head so hope defendeth the soule idem homilia nona in priorem ad Thessalonicenses As Pillers support and vphold earthly buildings so hope supporteth and vpholdeth spirituall buildings Laurentius Instinianus in ligno vitâ— c. 2. de spe As it did not hurt Rahab to dwell with the people of Iericho but her faith kept her safe so sin doth not hurt them that in Faith and Hope doe expect their redeemer Macarius hom 31. As without sustenance the body would sinke so without hope the heart would burst As Abraham begat Isaac so Faith begets Hope CHARITIE AS the Physitian hateth the disease yet loueth the person of the diseased so wee must loue that in our neighbour which is good and made of God and abhor that which man and the Deuill haue made euil Lod. Granat lib. 1. Ducis Peccat As the members of the same body albeit hauing diuerse duties and functions and differing also in forme doe tenderly and mutually loue one another because they liue by one and the selfe same reasonable soule so much more ought faithfull Christians to loue one another who are made a liue by that diuine Spirit who by how much he is more noble by so much also hee is more powerfull to knit and vnite those together in whom he dwelleth ibid. In the Temple there was not any thing which either was not Gold or that was not couered with pure Gold so it is not lawful that any thing should be in the liuely temple of our soule which is not either charity or ouer-gilded and deaurated with charity Idem lib. 2. Ducis Peccatorum Euen as all the life of the body proceedeth from the soule so all the dignity and worth of externall vertues proceed from the internall but especially from charity Ibidem As Gold excelleth all other mettals so Charity excelleth all other vertues whether theologicall or morall Geminianus lib. 2. de Meiallis lapid Cap. 40. As in a materiall building one stone is knit vnto another by lime and morter so in the spirituall building one Christian is ioyned to another by charity Chrysostom hom 7. operis imperfecti As death is the end of sinne so is Charity because hee that loueth God ceaseth to sinne Ambrosius lib. de Isaac anima As Harts in swimming ouer a riuer by holding vp one anothers head doe helpe one another so wee sailing ouer the Sea of this world by charity should helpe one angther August lib. 83. quaest 8. As Ginger is medicinable against the cold causes of the breast and lungs so charity is a medicine against the cold icenesse of niggardice and auarice Geminianus lib. 3. de vegetabilib plant cap. 5. As a roote is ingendred of moisture and celestiall heat so charity groweth from the moisture of deuotion and supernall heate of the holy spirit Idem lib. 3. de veget planâ— cap. 9. As the Cipers tree is very fragrant in sauour so the odour of Charity is so sweete vnto God that without it nothing smelleth well Ibidem As the same hand is diuided in diuers fingers so the charity of many doth make them one yet they are seuered Plut. As fire in all shops is an instrument for all artisans and workemen so nothing is well done without charity As the Sunne is of an vniting vertue for it vniteth the planets in their effects so charity doth spiritually vnite and therefore it is called the bond of perfection because it perfectly vniteth the soule to God and bindeth the hearts of the faithfull together F. Ioannes a S. Geminiano libro 1. de caelo clementis cap. 13. As the Sun is of a reuiuing nature so is charity aâ—d doth translate from death to life ibidem As the Sun is of an attractiue power to draw vapours vpwards so is charity for it healeth the heart and draweth vp the affections to God ibidem As the Sunne and the fire are neuer without heat so charity is neuer without works and well doing ibidem As the Sunne and the fire are communicatiue of themselues so also is charity ibidem As fire most actiue among the elements so is charity most actiue among the vertues ibidem As a light is not diminished by participation so charity is not lessened by being deuided to many but rather augmented ibidem As heate is the chiefe agent in generation so is charity in producing the workes of vertue ibidem As heate mollifieth hard mettals so charity softeneth hard hearts ibidem
he giueth it Idem homil 13. operis imperf As worldly men by Vsury encrease their pelfe to their damnation so spirituall men by almes deeds encrease and multiplie the loue of God towards them to their saluation Chrysost. hom 7 in Epist. ad Rom. As no man sorroweth to receiue a Kingdome grieueth to haue remission of his sinnes so let no man sorrow to lay out his money vpon maintenance for the poore because he shall receiue great gaines by it Idem Homil. 21 in Epist ad Rom. As rich mens sonnes for an ornament doe weare Gold Chaines about their neckes as a signe of their greatnesse and Nobility so we ought alwayes to bee arrayed in the roabes of bounty that we may shew our selues to be the Sons of him who is mercifull who causeth his Sunne to arise both vpon the good and bad Idâ—â—â— hom 1. ad Philippen As in physicall confections one herbe is predominant so in spirituall matters almes deeds are in especiall account with God idom hom 9. ad Hebraeos As Iudges hauing receiued gifts doe not suddenly proceed to pronounce sentence but endeuour to agree the parties so the Lord dealeth with them whose gifts are giuen to the poore August ser. 146. As we are not once to doe well but alwayes so wee are not once to giue almes but alwayes Chrysoft hom 1. in Epist. ad Philippen A lumpe of vnmolten Lead put into a vessell full of holes doth rest in one side of the vessell but if it be melted with fire it filleth all the holes so an heape of money being frozen with the cold of auarice lieth in the chest profitable to no man but if it be melted with the fire of diuine loue and powred out it floweth to all parts of the poore and relieuing the needy it filleth all the holes and crannies of pouertie Hector Pintusin cap. 5. Ezech. 37. As the Sea is fed by land Riuers which hath no neede of them when as the land is left dry so many bestow their largesse of bountie vpon them that haue no need and let the needle and distressed perish idem in cap. 18. As sheepe and oxen are not eaten except they bee dead and dressed so many Churles giue no almes but when they are dead and buried idem in ca. 16 As mount Oliuet according to Augustine was a mountaine of oyntment and vnction of fatnesse and refection of medicine and cure by reason of the abundance of oyle there growing so a mercifull man may be fitly resembled to this mountaine by reason of his almes which are the oyle of mercy and pitie As that seed is the best which is white within so are those almes deeds the best which come from a pure intent F. Ioannes à S. Geminiano lib. 3. de vegetabilibus Plant. cap. 20. As one Torch borne before doth giue more light then soure borne behind so one good deed done in life time is more acceptable vnto God then fortie after death Polancus in Methodo adiuâ—andi eos qui moriuntur Deuotion HEe that would haue Iron alwayes to glow and shine redde hot it is necessary that hee alwayes applie it to the fire for if hee take in from the fire forthwith it returneth to his naturall coldnesse so the most noble affection of Deuotion so dependeth of that that man bee continually vnited vnto God by actual loue and contemplation that if hee turne himselfe but a little from him forthwith hee slideth backe to the bosome of his mother that is to the old disposition which before hee had Ladouic Granat lib. de deuotione As a furnace if it bee well heated in the morning is kept hot all the day after with a little fire but if it grow cold againe it requires a great deale of fire before it bee thorowly heated againe so Deuotion being well heated by prayer preserues heate a long time but through dissuetude of pâ—ayer it growes cold and requires much prayer to heate it throrowly againe ibidem As sweete water standing in an open vessell hauing no couer doth foâ—â—hwith lose the sweetnesse and grace of the sent so the sweete and precious oyntment of Deuotion doth loose all the vertue and efficacy when the mouth is loosed and dissolute that is when the tongue doth lauish and supers bound in too much talke and prattle ibidem As fire cannot be kindled not kept in wet and moist matter so nether can Deuotion in the delights and pleasures of the body ibidem As in a harpe we are to obserue that the strings bee neither stretched too streight nor loosened too slacke for then they are either broken or yeeld an vntuned and an vnpleasant sound so in the celestiall exercise of deuotion it is meet that the body by neither macerated by too much hunger nor fatted by too much plentie for both of them bring very much hurt to this exercise Ibidem Euen as fire or any odoriferous or fragrant smell the more it is couered and kept close the more longer it preserueth the sent and keepth the heat so also the loue of God and deuotion ibidem As nature is not content with the deaw that in the night time falleth vpon the earth but also now and then it raineth and that plentifully not for a weeke but oftentimes louger for so it is necessary that the heauens should be now and then more liberall towards the earth and should so glut it that neither the Sunne nor the wind may make it dry so also our soule besides the common and daily deaw ought to haue certaine peculiar times in which our eyes may doe none other thing then showre downe most plentifull teares of deuotion by which our soule may bee so filled with the vertues of iuyce of the holy Ghost that all the tribulations and all the winds of this world may not dry it ibidem The feare of the Lord. EVen as a ship is not safe without ballace or lastage for it is easily tossed with euery wind now on this side and now on that to the great danger of the ship so is the soule endangered which lacketh the burthen and ballace of the diuine feare which poyseth the soule that the winds of worldly-fauour or of diuine graces doe not tosse and puffe it vp and so ouerthrow it Lodon Granat lib. 1. Ducis Peccatorum As Fennell hath an opening vertue as Plato saith so the feare of God openeth the way vnto loue As the needle leadeth the threed so feare introduceth loue August As Serpents by the tast of Fennell put off old age so the feare of God putteth away inueterate sinne F. Ioannes à S. Geminiano lib. 3. de vegetabilib phâ—nt cap 77. As among the kinds of precious stones called Berylli that is the best which is the palest so among men hee is the best that feareth the Lord. Idem lib. 2. de Metallis lapid cap. 37. As the precious stone Beryllus being opposed to the sunne beames doth burne the hand of the holder so the
deuouring the fruit neither doe they know whence they come or whither they goe so certaine doe neuer appeaâ—e but when they hâ—ue neede of our helpe neither doe they visit their friends but when some necessity doth vrge them Plin. lib. 10. cap. 27. As thou canst not retaine hurtfull meate without offence nor cast it vp with griefe so if thou retainest an euill friend hee hurteth neither canst thou cast him off without enmity and tumult as if thou shouldst cast forth choler Plut As Creon did nothing helpe his daughter but embracing her did perish with her in the fire so many not enioying happy friends do perish with those that are infortunate ibidem As those that be vnskilfull in swimming whilst they would helpe them that are in danger of drowning doe drowne together with them and doe hurt more then they profit so doe those friends that in aduersitie doe onely lament and sorrow with their friends Idem As flies doe not remaine in those vitling houses where there is no sauors nor smels so the vulgar and popular friends of rich men doe â—arry no longer then profit continueth Idem Mice doe gnaw the meate and doe liue vnder the same roofe with men yet they doe not conuerse with them so â—ome friends sâ—arse current neither doe forsake by reason of commodity neither doe loue or repose affiance As the fish Scolopidus in the floud Araris at the waxing of the moone is as white as the driuen snow and at the waning as blacke as a burnt coale so a fained friend in prosperity is very louing but in aduersity exceeding lowring As all coynes are not good that haue the image of Caesar nor all good that is coyned with the Kings stampe so all is not truth that beareth the shew of godlinesse nor all friends that beare a faire face As the Rauen which Noah sent forth of the Arke made no longer reckoning of him who had saued her from death and maintained her in the Arke one hundred and fiftâ—e dayes then shee stood in need of him so many friends doe now esteeme delight prayse and often visite thee because they would supply some of their present necessities by thee which being compassed they are no longer for thee As a fruitfull tree is so long cared for â—s it brings forth store of fruit but when it failes to bring the wonted encrease no man cares for it so and no otherwise stands the case with thâ—â— while thou hast riches credit and art in prosperity thou shalt bee sure to be beloued honoured and visited but if thy state impaire and need catch thee by the back then the world no longer smiles vpon thee farewell poore forsaken man no more fruit no more friends As there is great conformitie and vâ—ion between Gold and Quicksiluer yea such and so much as when the Gold is purified in the furnace the Quicksâ—lueâ— being conuerted into smoke is sought of the Gold in what part soeuer of the fire it be to vnite it selfe therewith yet notwithstanding all this affection and friendship whensoeuer the Gold is taken forth of the fire it forsakes and leaues the Quicksiluer there behind conuerted into smoke and there ends the kindnesse so at what time thou shalt enter into the fire of tribulation the friendship thou hadst with many will be turned into smoake and so shalt thou bee left in the furnace of affliction As there are many current riuers which in winter time are full of water when as there is no necessitie of water yet in summer following are dried vp when euery one standeth most in need of water which dried vp riuers helpe not the thirsty traueller but when hee comes to drinke and finds none returneth thence deceiued like to such riuers are fained counterfeit friends who in time of prosperity and when no neede is promise much but when time of aduersitie commeth and that there is manifest necessity to be seene performance commeth short all friendship is dried vp and not a drop to bee found As the Marigold opens early in the morning being fresh and faire but at night shuts vp againe as halfe dryed and withered euen so the worlds friendship soone fayles and withereth the Sunnes heate perisheth the flower and afflictions triall putteth downe all loue and friendship As Ixion prosecuting Iuno fell into a cloud so many doe runne into counterfeit and fained friendship Plut. As Choak-weede is an enemy to Ciches and Orobos as Cockle is hurtfull vnto Wheate as wild Otes is noysome vnto Barley as Henbane is mortall vnto Lentilles and all these doe kill by embracing so the friendship of some is more pestilent then their enmitie Plin. lib. 18. cap. 45. The swallow which in Summer creepeth vnder the eues of euery house in winter leaueth nothing but durt behind her the Humble Bee hauing sucked Honie out of the faire flower doth leaue it and loath it so a fained friend hauing got what commodity hee can â—eaueth his friend in the suds The comparison of a friend and a flatterer AS Patroclus going to the battaile tooke all Achilles armour beâ—ides his speare which hee touched not by reason of the waight and bignesse so a flatterer doth take vpon him all the signes and tokens of a true friend besids the libertie of admonishing Plutarchus As a Physitian doth his endeuour to maintaine and encrease health so also doth a friend but a flatterer dealeth superficially and suggesteth that which onely delighteth Ideâ— A flatterer is like that Schoolmaster that chideth his Scholler for his stile and paper and neuer blameth the barbarisâ—es and solaecismes he committeth Idem He is like also to an ill oratour answering nothing to the arguments but â—arping at the voyce and the bookes negligently written idem As if a man seeming a Physitian should cut the haires and nailes of a man diseased with blaines botches and fistulaes so a flatterer vseth libertie in those things in which there is no need Idem As a sweete odour smelleth well and so also doth a medicine but that is profitable for nothing but to delight this besids the odour hath also greater profit so also a flatterer is onely pleasant but a friend is profitable and necessarie Idem As a picture hath pleasant colours and Medicines haue also acceptable colours so a friend doth therefore delight that hee may helpe but a flatterer onely delight Idem Where the body is swelled and puffed vp with corrupt and vicious humours there arise botches and impostumes so what a friend is angriâ— with loueth or hateth that the flaâ—terer inuerteth to a crosse end idem A Medicine applyed to a wrong place doth afflict without fruit so doth admonition being vsed out of due time And the same doth a friend with griefe which the flatterer doth with pleasure for both of them doe hurt idem Mariage AS Chaines and Fetters take strength by being linked together so doth the stare of the family by the consent and agreement of man and wise Plut. in
seâ— a fire the whole world Hieronimus lib. 3. comment in Epist. ad Galat. cap. 5 As fowlers by craft catch birds so heriticks by subtilty surprise men Optatus Mileuitanus libro 6. ad finem contra Parmennianum As the children of Moab and Ammon descended of Abraham consanguiâ—itie and yet alwayes hated the kinâ—red and stock of Abraham so hereâ—cks say that they beleeue in Christ â—nd they alwaies endeuour to subuert â—he catholicke faith of the christians Rupertus lib. 2. in Sophoniam As Dathan Abyram conspired aâ—ainst Moses so doe heretickes against â—he Church Eugubinus in cap. 11. Deut As Nabuzardan the Chiefetaine of â—abuchodonosor did destroy Ierusaâ—m and profane the vessels of the temâ—e so the hereticks of our time being â—e Chiefetaines of the Diuell doe eneuour to subuert the Church of Christ â—nd to profane the holy vessels of the â—emple that is the Sacraments orâ—ined not of Salomon but of Christ. â—ntus in Ezechielem cap. 4. As the name of Nebuzardan signiâ—th the speech and message of a strange â—ord or of a strange iudgement so â—retikes doe not sound the idiome and â—me of Iesus Christ our Lord but of â—other Lord that is of the Deuill â—hom Christ calleth the Prince of this â—orld ibidem As Ismael the Sonne of Nathaniah did weepe with the friends of Godoliah whom he had slaine so heretickes anâ— so do hypocrttes weepe for that whicâ— they wish most harme vnto F. Iohanneâ— Ã S. Geminiano lib. 5. de aenimalibus tâ—â— restribus capite 72. A Panther by the beauty of his skinâ— and sweete smell of his breath doth alâ—lure other beasts vnto him but by thâ— fearefulnesse of his head he feareth theâ— away whereupon he hideth his head till hee hath laid hold on them thâ— come to see him so heretikes and hyâ—pocrites outwardly pretending greâ—sanctity and by the fame of theâ— doctrine which they colour with deâ—uotion and simplicity hiding the malâ—â—cious head of their corrupt intent theâ— draw many simple and ignorant audâ—tours vnto him and doe destroy theâ— with their poysonous doctrine ibidem As young Lyons doe teare and renâ— the wombe of their Dams in bringinâ— them forth so heretikes doe rend anâ— teare in peeces the vnity of the Churcâ— their mother who spiritually doâ— bring them forth Idem lib. 5. de animaâ— terrest capite 108. When the time approacheth of the â—ipers bringing forth her young ones â—oe not stay the operation of nature â—ut gnaw her sides in sunder and so â—ome forth with the destruction of â—heir damme so heretikes being bred â—n the wombe of the Church their mother not staying for nor sustaining â—er correction by rebellion doe depart â—rom her and whilst they gnaw in â—under her vnity as much as lyes in â—hem they labour to bring her vnto destruction Ibidem Yong Panthers hating their dams doe beate in peeces with their hooues â—he wombs of their dams because they resist their egresse and deliuerance whereupon a Panther bringeth not forth but once so heretikes with their nailes that is with their malignant doctrine doe teare in peeces the vnitie of the Church their mother because she doeth resist their perfidy ibidem A Wolfe infecteth the wooll of that sheepe he woorieth so that a garment made of it proueth lousie as saith Isidore so an hereticke by his biting doth corrupt the simplicity of mans conuersation and maketh it to abound with lice that is with corrupt workes ibid. Death AS he is to be called a skilfull Physitian that can so temper his medicine that it bringeth health which is the end of his Physicke so is he to bâ— termed truely wise who hath so learned to lead his life that a good death may follow As the hearbe colloquintida is mosâ— bitter so is the memory of death to a rich couetous man F. Iohannes a Sâ— Geminiano lib. 3. de vegetabilib plant cap. 40. As Colloquintida doth stretch ouâ— her branches a farre off so death stretch out himselfe so farre that none can escape him ibid. As that Coiloquintida is most poysonous and deadly which growes alone so is that death most fearefull vpon which a pure conscience and true repentance doth not attend ibidem As that Colloquintida is good according to Macrus which is white so is that death which is religious ibid. As by a serpent the death of man came so by the death of man a serpent is ingendered that is of the marrow of his backe bone as saith Hippocrates The beast Hâ—ena hath the necke of a Viper the backe of an Elephant the greedinesse of a Wolfe the mane of a horse the voyce of a man and is sometimes male and sometimes female so death is likened to a Viper for his swiftnesse to an Elephant for his force and violence to a Wolfe for his voracity to a horse for his vnbridlednesse to a man for his deceiptfulnesse and to male and female because it takes away both kinds As the ashes of a Scorpion drunke in wine is remedy against the stinging of a Scorpion so the meditation of death is a remedy against sinne which is the cause of death Gemin lib. 5. de animal Terrest cap. 80. As in sleep there is no remembrance of labours so the Saints by the sleepe of death doe rest from their labours idem lib. 6. de homine Membr cap. 45. As a man whilest he sleepeth feareth the power of no aduersary so the Saints by the sleepe of death are taken out of the hands of all aduersaries and doe enioy the security of eternall safety ibi As a Waspe stinging a stone doth not hurt the stone but her selfe by loosing her sting so death lost his sting by running vpon life which is Iesus Christ. Athanasius de passione domini As water falling vpon the earth is swallowed vp of it so that it is no more seene so a man by death falling into the earth is so consumed and destroyed that hee is neuer found againe in the condition of his mortall state Idiota de contemplatione mortis cap. 10. As all riuers runne into the Sea so all they that come into this fluctuous life must enter into the Sea of death For death is the punishment of all the tribute of all the prison of all the conquerour of all and the receptable of all Ibidem cap. 13. As he that would conquer a Castle at the first doth make way to the ruine with his greater shot after hee doeth assault lnuade and possesse it so dealeth death who first sendeth his battering shot of great sicknesse and infirmity which doth so vanquish and breake the naturall strength of the body that the soule can no longer defend her castle and then death seiseth vpon it Ludo. Granat lib. 1. ducis peccat As for the biting of an aspe there is no remedy vnlesse the parts infected be cut away so certaine vices are healed onely by death Aristot. As Pilgrims are cheerefully welcommed into Innes or lodgings yet ere their departing some account of expenses
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