and clasping him fast about the middle asked one Capistranus standing beneath whether it would bee any daunger of damnation to his soule if he should cast himselfe downe headlong with the Dog so hee tearmed the Turke to bee slaine with him Capistranus aunswering that it was no daunger at all to his soule the Bohemian forthwith tumbled himselfe downe with the Turke in his armes and so by his owne death onelie saued the life of al the Citie so the deuil like the great Turke besieging not onely one Citie but euen all mankinde Christ alone like this noble Bohemian encountred with him And seeing the case was so that this Dog the Diuell coulde not bee 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 he only 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 auailed the Diuel to shake his speare likewise in the hand of the soldior against the heart of Christ As Dauid hauing heard Golias prate talke his pleasure when they came to the point at the first stroke ouerthrewe him so Christ with that very selfe same speare which gaue him a little venny in comparison or if it be lawful for me so to speake but a phillip on the side which was soone after recured gaue the Diuell a deadlie wound in the forehead which with al his pawes he shal neuer be able to claw off As Dauid only with his sling slew Golias so Christ only by his death and by the power of his crosse which is the sling of Dauid did conquer and subdue the diuel The Palme tree though it haue manie 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 yet buds his yellow flowers and Noahs Oliue tree being drowned vnder the water yet keepes hir greene branch and Aarons rod being clung and drie yet brings forth ripe Almonds and Moses bramble bush being set on fire yet shines and is not consumed so Christ the true Palme tree though all the iudgments of God and all the sinnes of the world like vnsupportable waights were laide vppon him yea though the cursed Iewes stoode beneath like venemous snakes hissing and biting at him yet hee was neither so oppressed with them nor so distressed with these but that euen vpon his crosse he did most flourish when he was most afflicted The Phenix though sitting in his neaste among the hote spices of Arabia hee bee burnt to ashes yet still hee saies I die not but olde age dyeth in mee so Christ the true Phenix though lying in his graue among the hot spices wherewith Nichodemus embalmed him hee was neuer like to rise from death to life againe yet hee dyed not but mortalitie died in him and immortality so liued in him that euen in his sepulchre hee did most liue when he seemed most to be dead Epaminondas beeing sore wounded in fight demaunded of his souldiours standing by whether his enemies were ouerthrowne or no. They aunswered yea Then whether his buckler were hole or no. They aunswerered also I. Nay then sayes hee all is well This is not the ende of my life but the beginning of my glorie For nowe your deere Epaminondas dying thus gloriouslie shall rather bee borne againe then buried so Christ was sore wounded but his enemyes death and the Diuell were ouerthrowne and spoyled His Buckler which was his Godheade was whole and vntouched Therefore there was no harme doone His death was no death but an exaltation vnto greater glory As snowe couereth the grounde when it is ragged and deformed so Christ with his coat without seame couereth our sins and though they were as crimson yet hee maketh them white as snow As Gedeons fleece when it was moist the earth was drie but when it was drie the earth was moist so when Christes fleece was moist as a greene Tree then were all we drie like rotten stickes but when his fleece was drie all the bloud and water being wrounge out of his precious side then were wee moistned with his grace As Iacob trauailing towardes Haram when hee had laide an heape of stones vnder his heade and taken a nap by the way was much reuiued with it after his tedious iourney so Christ trauailing towardes heauen when hee had slept a little in that stony sepulchre which was hewen out of a Rocke liued then most Princelie after his paynefull passion As Ionas was in the Whales belly three dayes and three nights so and so long was the Sonne of man in the bowels of the earth yet he had no more hurt then Ionas had As Daniell was not hurt of the hungrie Lions so Christ was not hurt either of the terrours of death or of the horrours of Hell As Adam and Eue both in one daie were expelled out of Paradice about noon when the winde blewe 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 frō the dead so Christ being dead was a Phisition to the dead Pliny reporteth that there was a dyall set in Campus Martius to note the shadowes of the sunne which agreeing verie wel at the first afterwards for thirty yeares together did not agree with the sun so all the time of those thirty yea three and thirtie yeares that Christ liued in his hmiliation heere vpon earth you might haue seen such a dyall in which time the shadow of the diall did not agree with the shining of the sunne but thankes bee to God all the better for vs. As the sunne went backward tenne degrees in the dyall when Ezechias went forward fifteene degrees in his life hee liued fifteene yeares longer so the going of this sunne Iesus Christ tenne degrees backewarde hath healed all our sicknesse and set vs a thousand degrees forward and infinitly aduanced vs by his death to euersting life As Rachel died her selfe in childbirth to bring forth her sonne Beniamin aliue so Christ dyed to bring vs vnto euerlasting life As when many byrdes are caught in a net if a Pellican or any other great bird that is among them gette out all therest that are little ones follow after so Christ as a great byrde hauing broken through the net of death all we 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 Lion the death of the Lion was the sustenance of Samson so Christes gall
in Oratorie so Orpheus Amphion and Linus surpassed in Musicke As Greece had these excellent Musitians Arion Dorceus Timotheus Milesius Chrysogonus Terpander Lesbius Simon Magnesius Philamon Linus Stratonicus Aristonus Chiron Achilles Clinias Eumonius Demodochus and Ruffinus so Englande hath these Maister Cooper Maister Fairfax Maister Tallis Master Tauerner Maister Blithman Maister Bird Doctor Tie Doctor Dallis Doctor Bull M. Thomas Mud sometimes fellow of Pembrook hal in Cambridge M. Edward Iohnson Maister Blankes Maister Randall Maister Philips Maister Dowland and M. Morley Sinne. AS he runneth far that neuer returneth so he sinneth deadly that neuer repenteth Porters and cariers when they are called to carry a burdē on their shoulders first they looke diligently vpon it then they peise and lift it vp trie whether they are able to vndergo it whether they cā cary it so before we sin we should cōsider whether we be able to cary the burthen of it that is the punishment which is hel fire Lodouic Granat lib. 1. Ducis peccat As the palate that is corrupted and distempered by ill humours cannot taste the sweetnesse of meate for that which is sweete seemeth bitter and that which is bitter sweete so a soule corrupted with the humours of vices and inordinate affections and accustomed to the flesh pots of Aegypt cannot tast Manna nor the bread of Angels Ibidem Euen as in a countrey where all are borne Aethiopians it is not an vgly thing to be blacke and as where all are drunke it is no ignominy nor slander to be drunke so the monstrous seruitude and slauerie of sinne because it is so familiar and common to the worlde scarsly is knowen or noted in any man Ibidem As swine are a certaine heard of beasts that delighte 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 durte of carnall pleasures Ibidem As wine is marred by vineger and fruites are spoiled of wormes and euery contrary is corrupted of his contrarie so also all the powers of our soule are disturbed and infected through sinne which is an especiall enimie and most contrarie to our soules Ibidem Euen as adultery is the most contrary thing to mariage so that which is most contrary to a godly and vertuous life is sin ibidem Euen as the rootes of trees beeing cut vp the boughes and braunches which receiue life from the rootes doe forthwith wither and perish so those seauen capitall sinnes which are wonte to be termed the seauen deadly sinnes which are the generall and vniuersall rootes of all other vices being hewen in sunder and vtterly eradicated out of our soules sodainly al the vices will die which are deriued from them Idem lib. 2. ducis peccat As the comedies of Plautus and Terence are at this day the very same Comedies which they were a thousand yeares agoe albeit the persons that then acted them be chaunged so the same vices which in times past were in the men of this and that condition are now also although perhaps the names be somewhat changed Ibidem As deadly poyson speedily pearceth the hearte killeth the spirites and bringeth death so sinne killeth the soule and speedily bringeth it to destruction Ibidem It is saide that thunder bruseth the tree but breaketh not the barke and pearceth the blade and neuer hurteth the scabberd euen so doth sin wound the heart but neuer hurte the eies and infect the soule though outwardlie it nothing afflict the body As the deuill is the father of sinne so sin is the mother of death As a man comes into a house by the gate so death came into the world by sinne As a fire goeth out when all the fewell is spente but burneth as long as that lasteth so death dieth when sin ceaseth but where sin aboundeth there death rageth As cursed Cham laughed to see Noahs nakednesse so the deuil loues it alife to see vs sinne As pride is far off from him that repenteth so humility is farre off from him that sinneth Marcus Heremita de his qui putant ex operibus iustificari 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 auoid them selues Plutarchus in Moralibus The fish Ephimera is bred without engendering of the putrifaction of the earth and within three houres after it is bredde it dieth so sinne is bred beyond the course and order of nature of the corruption of the appetite and is extinguished by the three parts of repentance contrition confession and satisfaction F. Ioannes a S. Geminiano lib. 4. de natalibus et volatil c. 62. Drinke doeth kill a mouse as Aristotle saith so doth sinne kill the soule Idem lib. 5. de animalibus terrestribus cap. 35. As a mule is engendered against the course of nature so is sin engendered not of nature but it is a vice and an enormitie of nature desiring that which is not of the same order Ibidem cap. 93. Olde age is full of misery which bringeth a corporall death so sinne is full of misery which bringeth eternall death Idem lib. 6. de homine et membris eius c. 52. As there bee seuen kindes of leprosie so there are 7. capitall sinnes Ibidem 53. The best way to kill a meteriall serpent is to kil him in the head so the best way to kill the spirituall serpente is to kill him in the head that is to kill sinne in the beginning Venerabilis Beda Kill a cockatrice when he is an egge and he will not bite thee so kill sinne in the beginning and it will not hurt thee As foxes are to be killed when they are cubs so sin is to be beaten downe when it is growing As the Babylonians children were to be dashed against the stones so sinne is to be nipped in the bud Psal 137. Pride AS violent waters are prone to often eruptions becomming shalowest within their ordinary channels so proude persons are euermore capable of higher dignities though not well able to exercise their present meane offices As windes blow most fiercely when they are about to cease so men when they are most proude as Pope Iulius and Cardinall Woolsey then they are nearest to destruction As God is angry at them that imitate the thunder and lightening and doeth cast them into hell as hee cast Salmoneus so hee doeth disdaine the proude and loftie minded who emulate his greatnesse but doe not expresse his goodnesse Plutarchus in Moralibus If thou wilt put any good thing into bladders thou must first remoue the winde and aire out of them so thou must take all pride and swelling out of his minde whome thou meanest to teach Ibidem
is our hony the bitter death of Christ by reason of his righteousnes is the sweete life of man As Hammons face was couered when he was condemned to dye so the Sunnes face was couered when Christ was condemned to dye As Dauid rent his garment when hee heard of Ionathans death so the Temple rent his vaile when it hearde of Christes death As the king of Niniuy threw vp dust vpon his head when he and his subiects were appointed to dye so the graues opened threwe vp dust vpon their heades when Christ was appointed to dye As Iob cut his haire when hee heard of his Childrens death so the stones were cutte in peeces and cloue asunder when they heard of Christes death As there were fowre riuers in the terrestriall Paradice which watered the whole earth so in Christ who is our Paradice there are founde fowre fountaines The first fountaine is of mercie to wash awaie our sinnes with the water of remission The second is of wisedome to asswage our thirst with the water of discretion The third of grace to water the plants of good workes with the dewe of deuotion And the fourth fountaine is to season our affections with the waters of emulation Bernardus sermone primo de natiuitate Christi As the Sunne exceedeth all celestiall lightes in quantitie brightnes dignity and power so Christ excelleth all the Saintes in goodnes wisedome honour might F. Ioannes a S. Geminiano lib. 1. de caelo et elementâ—s cap. 91 Olimpus a mountaine of Macedonia is so hye that the cloudes are said to be vnder it for it is of such an altitude that neuer any wind toucheth the top of it neither any grosnes of ayre ascendeth to it which the Philosophers ascending that they might viewe the courses motions of the stars coulde not liue there vnlesse they caried with them spunges full of water that so by the attraction of water they might draw grosser ayre as it is reported in history so Christ hath so farre exceeded al the Saints in excellencie of life all the whirlewindes of passions and tribulations in the altitude of patience and all men in the height of wisedome so that the Philosphers coulde not reach vnto the height of his diuinity but by spunges that is by creatures full of the water of celestiall wisedome Ibidem As the hearbe Dracontea hath the similitude of a serpent but is without venim yea it is most contrary to serpentes and especially to vipers so Christ had the shape of sinfull flesh but he was altogither without sinne yea he is most opposit to it and especially to the deuill Idem lib. 3. de vegetabilibus et plantis cap. 85. As the flower is the Medium betweene the branche and the fruit so Christ is the mediator betweene man and God Ibid. As a Hen doth gather her chickeÌ„s vnder her winges doth defend them against the kite doth feed them with the meate she findeth so Christ doth gather his elect vnder the wings of his protectioÌ„ in one faith vnity of the church doth defend theÌ„ against the raging of the world doth feede theÌ„ not only with material bread but with the spirituall foode of his heauenly doctrine Idem lib 4. de natatilibus et volatilibus cap. 98. The Holy Ghost AS Iron cast into the fire doth participate of the nature of fire his owne substance stil remayning so man by the working of the holy Ghost is transformed into God yet still remayning man beeing a partaker of the diuine purity noblenes as he was a partaker whoe said I doe not now liue but Christ liueth in me Ludov. Granat li. 1 duc peccat As oyle among all liquid substances is the fittest too preserue light and to cure woundes so the dinine vnction of the holy Ghost doth cure the woundes of our will and doth illuminate the darkenes of ourvnderstanding ibidem As he that is ouer come with much wine loseth the vse of his sences 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 dieth to the world and hath all his sences with all their desires shackled and fettred Ibidem As water sette ouer a fire when it doth wax hot as if it had forgot the owne proper nature swelleth aloft imitating the nature and lightnes 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 to moue and direct them vnto their seuerall offices and functions which are many diuers so the grace of the holy Ghost which is a forme supernaturall and diuine ' when it once hath entred into the soule is sufficient to moue and direct it to the acting and execuring of all the dutyes of a spirituall life Lod. Gran. in lib. de deuotione As it is not possible that the earth should fructifie onely by rayne except the wind doth blow vpon it so it is not possible that onely doctrine should correct a man except the holy Ghost woorke togither in his hart Chrysost hom 20. oper imperf As the figures of things are not seene in a blemished glasse so a man caÌ„not recelue illumination from the holy Ghost except hee cast away sinne and the lustes of the flesh Basilius de spiritu sancto As fire is not diminished albeit many candels be lighted at it as Science is not impayred although it maketh many men skillfull so the holy Ghost is neuer a whit impouerished although they be innumerable that participate of his graces Philo Iudaeus lib. de gigantibus As one the same showre descending vpon the worlde appeareth white vpon thornes red vpon roses purple vpon the hyacinth and of other colours falling vpoÌ„ diuers and sundry coloured things so the holy Ghost being one not any way diuisible doth diuide his grace to euery one as he pleaseth in one he is wisedome in an other sanctification in an other prophecy c. and yet the same Spirit Cyrillus Ierosolymit catechesi 16. As the body of flesh is none other thing but flesh so the gift of the holy Ghost is none other thing but the holy Ghost Aug. lib. 15. de trinitate cap 19. As the soule doth giue life to al the parts and members of mans body making the cye to see the care to heare so in the rest so the holy Ghost doth giue life to the meÌ„bers of Christes body which is his Church Idem lib. de gratia noui testamenti As heate commeth from fire so the holy Spirit proceedeth from the Father Paschasius de Spiritu sancto As Aaron is called Christ and
make it fructifie Idem hom 47. in Mat. As we can easily and with pleasure sit out long playes so for the benefite of our soules we should at the least be as willing to sit out long Sermons Idem hom 50. in Ioannem As we are readie to runne to Musicke and merriments so wee shoulde bee as prone and inclined to flock vnto sermons ibidem As some returning from a Garden doe bring flowers with them some out of an orchard doe bring apples and some comming from great bankets do bring some of the fragments to their children so thou returning from a sermon bring from it vnto thy wife children friends some good counsels and wholsom admonitions idem hom 5. ad pop Antioch As Sea-fish although they liue in salt water yet haue need of seasoning so manie continuallie heare Sermons and yet are neuer the better for them Clemens Alexandrinus lib. 1. Stromatum As those schollers learne better then others that learne with awe so they heare sermons more profitablie that heare with feare reuerence Basil in principiū Prou. As he that eateth meat doth first masticate it with his teeth and then letteth it downe into his stomack so when we heare a sermon we should meditate vpon it and consider what was spoken whereupon it was spoken and to what ende Chrysost hom 4. oper imperfect As it nothing profiteth to haue eaten meat if thou presently vomit it forth again so it nothing profiteth to haue heard a sermon if thou forth with forget it ibidem A Christian AS a father that bringeth vp his sonne to dedicate him to God in the ministerie of his worde doth accustom him from his yong yeares to ecclesiasticall matters and directeth the whole course of his life to the purposed end so God after he hath elected any man to the participation of his glory he directeth him by his fatherly care to the way of Christianitie and righteousnesse which leadeth to that glory faithfully continueth him in it vntil he come to his wished end Lod. Gra. li. I. Ducis peccat As wee admire the happie estate of a Prince that is borne heire of a tēporal kingdonie so much more ought we to admire and wonder at the most blessed estate of a Christian who is borne not to a temporall kingdome but to a kingdome euerlasting to reigne in heauen with God himself and with his blessed Saints for euer euer ibid As a traueller that euerie day goeth forwarde a little if hee perseuer and continue in his progresse soone commeth to the ende of his iourney but if he faile and faint in it and a little after beginne his voyage anew consumeth all his life in it neither euer commeth to the ende of his iourney so it is with a Christian he must stil walke forward for when he saith that it is sufficient then he playes the deficient idem in li. de deuotione Euen as he that lieth in the midst of a swift riuer if hee doth not labour to take fast footing and raise vp his bodie hee is in danger to be borne down and swallowed vp of the water so in this Christian and spiritual life which is like a deepe and dangerous riuer he liueth in manie ieopardies of falling who with tooth and naile doth not labour to profite and go forward in it idem in lib. de deuot As a Harper that intendeth to play vpon his harpe all the day ought to haue his strings well tuned all that time And as a hūter or a falconer that is disposed to hunt and hauke all the day ought all that time to haue his hauks hounds in a readines and 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 harmonie of the inward spirit which is made by praier it is meet and requisite that he that will attend vpon this exercise that his spirit and bodie bee alwayes disposed 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 honorable for anie knight or soldior to beare the armes of his king and captaine euen as honorable is it to a true Christian man to suffer trauel and persecution as his foreguide and leader Iesus Christ did Stella de contemtu mundi A rock although beat with the billows and waues of the sea continueth firm neither is remoued out of his place so a true Christian albeit crushed with the persecutions and tribulations of the worlde persisteth stedfast neither letteth his hope in Christ faint Lodouicus Granatensis lib. 1. Ducispeccatorum Man AS a Painter in delineating and pourtraying 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 he that from an high tower hangeth by a small threed which an other holdeth in his hande is at the dispose of him either for life or death so is man at Gods ibidem As a stone alwaies of his own nature falleth downward neither can it lift it self vpwards without externall helpe so man by reason of the corruptiō of sin doth alwaies tend downwards that is hee doth alwaies slide to the loue desire of earthly things but if he be to be lifted vp aboue that is to the loue of heauenly things he hath neede of the right hand of the 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 creep aloft it being not able to sustain and hold vp it selfe and as a woman naturally seeketh for the supportation and shadowe of man for she is an vnperfect creature knoweth that the aide and helpe of man is necessarie for her so mans nature being weak seeketh supportation of god and being needy wanting many things dooth seek for the shadow and refuge of God ibidem As it is preposterous that the Mistresse should waite vpon the maide so is it intollerable 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 ascabberd that a 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 shal be 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 varietie of gifts yet the same spirit that infuseth them As snow beginneth and endeth in water so man
lib. de deuotione As twice in a day we refresh our bodies that is at dinner and at supper so also twice a day wee ought to giue due nourishment vnto our soules Ibidem As ordinary nourishmēt is necessary for the body because the naturall heate doth alwaies consume and wast the substaunce of man and therefore it is necessarie that it be repaired on the one side as it is decaied on the other so the soule hath in it a pestilent heat which is the concupiscence euill inclination of our appetites consuming and wasting all good therefore it is needeful that that be daily repaired by deuotion which is wasted decaied by that hurtfull and pestilential heat ibidem As they that haue the charge keeping of a clock are wōt euery day twice to wind vp the plūmets for they of their owne proper motion do 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 weights seeing that our wretched nature is so inclinable to things below that it alwaies endeuourēth to sinke downwards ibidem As a precious stone is not inclosed in earth but in gold so doth not God put his souerain balme but into a pure soule clean and free from filthy and enormous corruption ibidem As a liuing body not only feareth death but also feuers wounds yea and the itch scabs albeit they be small so a soule that liueth in grace not only feareth abhorreth grosse and hainous sinnes but also those that seeme of lesser moment and do 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 shapes of things no otherwise thē a glasse so also in a quiet and calme soule al things are represented most cleerely and perfectly ibidem As two seasons are necessarie for corne cast into the earth a colde season that it may bee hardened and take deepe rooting and a warme that it may increase and sproute aboue the earth so are both seasons necessarie for our soules a warme season that they may increase in charity a cold that they may be rooted in humility ibid. As ground wel watered in the morning by the coolenes temper doth al that day defende the hearbes planted in it from the heat of the sun so let the soule of the righteous be watered in due season by praier be wel moistned in God that it may alwaies haue in it selfe the continuall coole of deuotion by which it may be defended from the loue of the world ibidem As the body is the instrumēt of the soule so the soule is the instrument of God Plut. As a tame bird if she be long nourished in a cage and be let go yet endeuoureth to returne thither againe so our soule being long resident in this body is not easily separated from it but the soule of a childe doth easily depart hence Idem As a torch put out if it bee forthwith put to the fire by and 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 nowe those thinges of their owne accorde for themselues which they were wont to doe for their Lordes so now the soule doeth nourish the bodie with much labour and many cares but afterwardes beeing free it doeth nourish it selfe with the contemplation of the truth neyther canne it bee sundred from it Idem As they that haue their feet vnder other mens tables and dwell in other mens houses are vexed with many discommodities and do alwayes complaine of one thing or other so the soule doth now complaine of the head now of the feet now of the stomack now of one thing now of another signifying that she is not in her owne house but that she must go hence very shortly Senec. The Minde AS an euen ballance is alike inclined to either side and swaied of it selfe to neither so is a doubful mind Plut. As they that pound Frankinsence albeit they wash their hands yet a good while after do smell of that odour so the minde beeing long conuersant in honest businesses wil long preserue a pleasant memory of it idem As those beastes that haue their hoofes hardned in rough sharpe waies can easily abide any waye whereas the hoofes of those beastes are easily broken that are fed and fatted in ranck and fenny pastures so the minde that is accustomed to brooke hardnes is not easily offended Seneca A flame can neither be held down neither can it reste so an honest minde and well disposed is by a naturall inclination caryed vnto those thinges that be honest Seneca Young trees are bended which waye we will heat doth vnwarp crooked bords that which is borne for some other vse is brought to our bent so much more doth the mind receiue any forme beeing more flexible obsequious thē any humor Sen. As a disease in the body is vnderstoode before hand by heauines and indispositiō so a weak mind by some disturbance doth foresee some euil that is cōming vnto it Se. As first the humor is to be purged whēce madnes proceedeth afterwards the mā is to be admonished otherwise he that admonisheth a mad man how hee ought to go and how to behaue himselfe abroad is more mad then he that is frantick◠so first the minde is to bee freed from false opimions and then the precepts of Philophy are to be instilled in to it Seneca As when children learne first to write their handes are helde and directed and afterwardes they are commanded to followe their copy so first the minde is to bee led by rule vntill it canne rule it selfe Seneca If Iron be placed between an Adamant and a load stone it is now caried this way now that way so a doubtful 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 scar in her chinne which Paris called Cos Amoris the Whetstone of Loue Aristippus his Wart and Licurgus his Wen so in the disposition of the minde either vertue is ouershadowed with some vice or vice ouercast with some vertue Iohn Lily The goods of the Minde THe Sun-beames although they touch the earth yet they are there whence they are sent so the minde of a wise man although it be conuerfant here and there yet it is with himselfe Seneca As the foolish vulgar people with great labour and with great cost doe seeke for remedies and medicines which growe in the furthest Indies and in Aethiopia when that springeth in their gardens which can better cure them so with great endeuour we seeke for abroad the furniture of a happy life in Empire in riches and
are made aliue by that diuine spirit who by how much he is more noble by so much also hee is more powrefull to knit and vnite those togither in whom he dwelleth ibidem 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 ouergilded and deaurated with charitie Idem lib. 2. Ducis Peccatorum Euen as al the life of the body proceedeth from the soule so all the dignity and worth of externall vertues proceede from the internall but especially from charity Ibidem As golde excelleth all other mettals so Charitie excelleth all other vertues whether theologicall or morall Geminianus lib. 2. de Metallis 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 he that loueth God ceaseth to sin Ambrosius lib de Isaac anima As Harts in swimming ouer a riuer by holding vp one anothers heade doe helpe one another so wee sailing ouer the sea of this world by charity should helpe one another August lib. 83. quaest 8. As Ginger is medicinable against the cold causes of the breaste and lunges so charity is a medicine against the cold icenes 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 l. 3. de veget plant cap. 9. As the Cipres tree is very fragrant in sauor so the odour of charity is so sweet 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 thē one and 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 effectes so charitie doth spiritually vnite and therfore it is called the bond of perfection because it perfectly vniteth the soule to God and bindeth the harts of the faithfull together F. Ioannes a S. Geminiano libro 1. de caelo elementis cap. 13. As the sun is of a reuiuing nature so is charity and doth translate from death to life ibidem As the sun is of an attractiue power to draw vapours vpwardes so is charity for it healeth the hart and draweth vp the affections to God ibidem As the sun and the fire are neuer without heat so charity is neuer without works and well dooing ibidem As the sun and the fire are communicatiue of themselues so also is charity ibid. As fire is most actiue among the elements so is charity most actiue among the vertues ibidem As a light is not diminished by participation so charitie is not lessened by being deuided to many but rather augmented ibidem As heat is the chiefe agent in generation so is charity in producing the works of vertue ibidem As heat mollifieth hard mettals so charity softeneth hard harts ibidem As vessels are made of clay so by charitie the heart of man is made a diuine vessel ibidem As clay mingled with vinegar doth stay the bleeding at the nose so charity tempered with the vineger of compunctiō doth restrain the fluxe of sinne ibidem As the Sardian stone expelleth feare procureth myrth maketh bolde and sharpeneth the vnderstanding as sayeth Dioscorides so Charitie bringeth ioy ioye expelleth feare and by consequent it maketh bolde and valiant and whetteth the vnderstanding to contemplation of heauenly matters Idem lib. 2. de Metallis Lapid cap. 5. Prudence AS in a liuing creature the first and cheefest part is the heade the second the breast and the thirde the priuy members and as in the soule the first chiefest part is rationall the second irascible and the thirde concupiscible so prudence is the first and cheefest vertue which is conuersant about the head and the rationall part of the soule the second is fortitude which doth establish the heart and is busied about anger and the thirde is temperance which is occupied about the priuy partes and the faculty concupiscible which hath the third place in the soule Philo. Iud. lib. 1. legis allegoriarum A Serpent when he is within the danger of man of all parts of his body keepeth his head from blowes which hee doth either by gathering his body into a circle or hiding it in an hole and suffereth his other partes to be beaten so if any persecution happeneth vnto vs prudence teacheth vs to hide our heade which is Christ that taking the blowes vpō vs we may safegard the faith receiued of him by the losse if neede be of our bodies Hilar. cano 10. in Math. The prudence of the serpent is seene in two thinges in safegarding his head with yeelding his body to strokes and in his drinking for when thirst oppresses him hee goeth to drinke hee doth not take his poison with him but leaueth it in his den so our prudence should be in time of persecution temptation rather to deliuer to the sword and fire al that we haue then to hazard and endanger our heade that is to deny Christ and secondly when we go to the holy church of God or to prayers or to receiue the holy mysteries that we doe not cary with vs in our cogitations maliciousnes voluptuousnes or enmity Epiphanius haeresi 37. As a Captaine guideth his army a Pilot his ship God the world and the vnderstāding the soule so prudence tempereth gouerneth the felicity of this present life Archytas apud Stobaeum serm 1. As a skar doth warne vs to take heed of a wound so prudence in the consideration and memory of passed dangers doth make vs more wary cautelous Plut. in Mor. As the Beuers of Pontus do bite off their priuy members when they are hunted because they knowe that for them they are pursued so it is the part of a prudent man sometimes to cast away that thing for which he is endangered Eras in similibus Harts when they feele themselues woūded doe runne to the herbe Dictamnum presently the arrow falleth forth Beares because their eyes often growe dimme thrust their heades into the hiues of Bees that being stung till the bloud follow the grossenes of the humour may bee purged The Lisard being to fight with the serpēt placeth himselfe not farre from a certaine herbe and as often as hee perceiueth himselfe woūded of the serpent so oftē he runneth to that herb presently returneth to the cōbat as hole as a fish The Fox cureth himself with the iuice of the pine tree The Torteise hauing
bee something without a smell but there cannot bee a smell without some thing so a woorke without prayer is something but prayer without a good worke is nothing and if thou prayest thou prayest not of fayth Idem hom 18. As fire doth scowre off the rust from iron so prayer dooth scowre our soules from the rust of sinne Idem hom 42. ad pop Antioch As no medicine can cure a wound if the iron remaine within it so no prayer profiteth his soule who hath deadlie hatred festring and rankling in it Augustinus de rectitudine Catholicae conuersationis Plato wryteth that the Lacedemonians were neuer heard to pray for anye thing but that which was good and profitable so a Christian should neuer pray for any thing but that which is good in the eyes of God and profitable for himselfe Isidorus Clarius orat de fructu orandi tom 1. Almes deedes AS the Princes of this worlde determining a voyage doe sende their furniture treasure and prouision before them and they themselues folow after so we are to diuide our goodes amongst the poore that they may prepare an entrance into life for vs. Stella de contemptu mundi As water sprinkled vpon an hot glowing gad of iron although it seeme to coole the hote burning iron yet at the length it causeth it to burne the more vehementlie so the workes of mercie albeit at a blush they seeme to make the soule lesse feruent by reason of the sundrie businesses which happen in exercising them yet they make it more earnest and vehement in the wayes of the Lord. Lodouicus Granat lib. de deuotione Euen as nothing is more naturall vnto God then to doe well vnto all his creatures so hee that participateth more of the spirit and goodnesse of God hee is more readie to doe good vnto others ibidem As in a treasurie they vse to mingle no false mony which outwardlie hath a little golde and seemes to be good yet inwardlie is a mixture of most base mettalles euen so and no otherwise are the woorkes and almes deedes of Hypocrites who outwardlie will appeare iust as if they were no sinners when inwardlie they haue seared and foule deformed consciences Stella de contemptu mundi As water quencheth burning fire so almes deedes resisteth sinnes Clemens Alexand lib. 3. paedagogi cap. 7. As seede cast into the earth bringeth forth profit to the sower so bread cast into the lap of the poore will in time to come yeelde thee great commoditie Basil hom in dite scentes As corne kept in thy garner is deuoured of vermine but being cast into thy lande is not onelie preserued but increased so riches kept in thy Chest vnder locke and key doe waste and fade but if thou disperse them into the bellies of the hungrie they doe not onelie not vanish but rise to greater value Chrysostomus homil 7. de poenitentia As an vnfruitfull Elme giueth moysture to the Vine that the Vine maye bring forth fruite both for it selfe and for the Elme so let thy substance further the reliefe of the poore in this world that their sanctitie may further thee in the other Chrysost hom 12. operis imperf As hee that wryteth an Epistle to a friend whilest hee writeth seeth in his heart the person of his friend to whom he writeth so hee that giueth almes for Gods sake seeth no man in his heart but the person of GOD alone for whom hee giueth it Idem homil 13. operis imperfect As worldlie men by Vsurie encrease their pelfe to their damnation so spirituall men by almes deedes encrease and multiplie the loue of God towardes them to their saluation Chrysost hom 7. in Epist ad Rom. As no man sorroweth to receiue a kingdome or greeueth to haue remission of his sinnes so let no man sorrowe to lay out his money vpon maintenance for the poore because hee shall receyue great gaynes by it Idem Homil. 21. in Epist ad Rom. As rich mens sonnes for an ornament doe weare Golde Chaynes about their neckes as a signe of their greatnesse and Nobilitie so wee ought alwayes to bee arrayed in the roabes of bountie that wee may shewe our selues to bee the sonnes of him who is mercifull who causeth his Sunne to arise both vpon the good and badde idem Hom. 1. ad Philippen As in physicall confections one herbe is predominant so in spiritualll matters almes deeds are in especiall account with God idem hom 9. ad Hebraeos As Iudges hauing receiued gifts do not suddenly proceed to pronounce sentence but endeuour to agree the parties so the Lord dealeth with them whose giftes are giuen to the poore August ser 146. As wee are not once to doe well but alwayes so we are not once to giue almes but alwayes Chrysosthm 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 mony being frozen with the colde 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 partes of the poore and relieuing the needy it filleth all the holes crannies of pouertie Hector Pintus in cap. 5. Ezech. 37. As the sea is fed by land Riuers which hath no neede of them when as the lande is left drie so manie bestowe their largesse and bounty vpon them that haue no need and let the needie and distressed perish idem in cap. 18. As sheepe and oxen are not eaten except they be dead and dressed so many Churles giue no almes but when they are dead and buried idem in cap. 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 mercie 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 a S. Geminiano lib. 3. de vegetabilibus Plant. cap. 20. As one Torch borne before dooth giue more light then foure borne behinde so one good deede done in life time is more acceptable vnto God then fortie after death Polancus in Methodo adiuuandi eos qui moriuntur Deuotion HE that woulde haue Iron alwayes to glow and shine redde hot it is necessary that hee alwaies applie it to the fire for if hee take it from the fire forthwith it returneth to his naturall coldenesse so the most noble affection of Deuotion so dependeth of that that man bee continuallie vnited vnto God by actuall 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 olde disposition which before hee
Painters for a time laie by their workes that comming to reuiew them againe they may the better iudge of them for assiduity is the cause why they discern the lesse so if wee would rightly iudge of our friendes let vs sometimes haue them from vs for then wee shall iudge of them the better the reason why we cānot iudge aright of our selues is because wee are alwaies present with our selues The Glaze worme shineth most bright in the darke the pure Frankinsence smelleth most sweete vvhen it is in the fire the Damaske rose is sweeter in the still then on the stalke so a true friend is better discerned in the stormes of aduersity then in the Sunshine of prosperity As it is not the color that commendeth the good Painter but a good countenāce nor the cutting that valueth the Diamond but the vertue so it is not the glose of the tongue that trieth a friend but the faith As all flowers that are in one Nosegay are not of one nature nor al ringes that are worne vpon one hande are not of one fashion so all friendes that associate at bed and bord are not of one disposition Scipio must haue a noble mind Laelius an humble spirit Titus must lust after Sempronia Gysippus must leaue her Damon must go take order for his lands Pythias must tarry behind as a pledge for his life A cunning archer is not knowne by his arrow but by his aime so a friendly affection is not knowne by the tongue but by the faith A liuing creature hath his chiefest strēgth within him so a true friend without ostentation doth then most helpe when hee concealeth it As a phisition doth cure his patient hee not feeling it so one true friend doth help another without telling it Plut. There is so great cōcord in musick that it seemeth to be but one sound one voice so true friends are but one mind Certain apples are bitter-sweete and in olde wine the very smartnes and tartnes is delightsom so the memory of dead frends doth bite the mind but not without pleasure Seneca As hony doth pierce purge exulcerated woūds otherwise it is sweet delectable so the liberty of a frend doth not bite but that which is vicious and corrigible Plut. The Phisitions Cucurbitae drawing all the infection in the body into one place doe purge all the diseases so the iarres of friends reaping vp all the hidden malices or suspitions or follies that lie lurking in the mind maketh the knot more durable Water is praised for that it sauoreth of nothing fire for that it yeeldeth to nothing so such should be the nature of a true friend that it shuld not sauor of any rigor such the effect that it may not bee conquered with any offence Methridate must be taken inwardly not spread in plaisters purgatiōs must be vsed like drink not like bathes so the counsel of a friende must be fastned to the minde not the eare followed not praised imploied in good liuing not talked of in good meaning A fained Friend AS ruptures and cramps do then pinch when the body is molested with anie disease so false harted ftiends do fawn vpon prosperity but do afflict them that bee in aduersity and insult ouer their misfortune Plut. The swallow in summer flyeth vnto vs but in the winter flieth from vs so an vnfaithful friend is present in prosperity but altogether absent in aduersity Plin. lib. 10. cap. 24. The birdes Seleucides are neuer seene of the inhabitants of the Caspian mountains but when they haue neede of their aide against the Locusts deuouring the fruit neither do they know whence they come or whither they go so certaine do neuer appeare but when they haue neede of our helpe neither doe they visit their friendes 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 cāst 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 idem As those that be vnskilful in swimming whilst they would helpe them that are in danger of drowning do drowne together with them and doe hurt more then they profit so do those friends that in aduersitie doe onely lament and sorrowe 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 do tarry no longer then profit continueth Idem Mice do gnaw the meat and do liue vnder the same roofe with men yet they doe not conuerse with them so some friendes scarse 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 snowe and at the waning as black as a burnt coale so a fained friend in prosperity is very louing but in aduersitie exceeding lowring As al coines are not good that haue the image of Caesar nor al good that is coined with the kinges stampe so all is not truth that beareth the shewe of godlines 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 fiftie dayes then she stoode neede of him so many friends doe now esteeme delight praise and often visite thee because they woulde supplie 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 as it brings forth store of fruit but when it failes to bring the woonted encrease no man cares for it so and no otherwise standes the case with thee while thou hast riches credite and art in prosperitie thou shalt be sure to be beloued honoured and visited but if thy state impaire and neede catch thee by the back then the world no longer smiles vpō thee farewell poore forsaken man no more fruit no more friends As there is great conformitie and vnion betweene Gold and Quicksiluer yea such and so much as when the gold is purified in the furnace the quicksiluer being conuerted into smoke is sought of the golde in what part soeuer of the fire it be to vnite it selfe therewith yet notwithstanding all this affection and friendship whensoeuer the golde is taken forth of the fire it forsakes and leaues the quicksiluer there behind conuerted into smoke there endes the kindnesse so at what time thou shalt enter into the fire of tribulation the friendship thou hadst with many will be turned into smoke and so shalt thou be left in the furnace of affliction As there are
this worlde ibidem As Ismael the sonne of Nathaniah did weepe with the friends of Godoliah whom hee had slaine so heretikes so do hypocrites weepe for that which they wish most harme vnto F. Ioannes a S. Geminiano libro 5. de animalibus terrestribus capite 72. A panther by the beauty of his skinne and sweete smell of his breath doth allure other beastes vnto him but by the fearefulnesse of his head he feareth them away whereupon he hideth his head till he hath laide hold on them that come to see him so heretikes and hypocrites outwardly pretending great sanctity and by the fame of their doctrine which they colour with deuotion and simplicity hiding the malicious heade of their corrupte intent they draw many simple and ignorant auditours vnto them and do destroy them with their poysonous doctrine ibidem As young Lyons doe teare and rent the wombe of their dammes in bringing them foorth so heretikes doe rende and teare in peeces the vnity of the church their mother who spiritually doeth bring them forth Idem libro 5. de animal terrest capite 108. When the time approacheth of the Vipers bringing foorth her young ones doe not stay the operation of nature but gnaw her sides in sunder and so come foorth with the destruction of their damme so heretikes being bredde in the wombe of the Church their mother not staying for nor sustaining her correction by rebellion doe depart from her and whilst they gnawe in sunder her vnity as much as lies in them they labour to bring her vnto destruction Ibidem Yong Panthers hating their dās do beat in peeces with their hooues the wombs of their dams because they resist their egresse and deliuerance wherupon a panther bringeth not forth but once so heretikes with their nailes that is with their malignāt doctrine do teare in peeces the vnitie of the church their mother because shee doeth resist their perfidy ibidem A Wolfe infecteth the wooll of that sheep he woorieth so that a garment made of it prooueth lousie as saith Isidore so an hereticke by his biting doth corrupt the simplicity of mans conuersation and maketh it to abounde with lice that is with corrupt workes ibidem Death AS he is to bee called a skilfull Phisitian that can so temper his medicine that it bringeth health which is the ende of his phisicke so is he to be termed truly wise who hath so learned to lead his life that a good death may follow As the hearbe colloquintida is most bitter so is the memory of death to a rich couetous man F. Ioannes a S. Geminiano lib. 3. de vegetabilib plant cap. 40. As Colloquintida doth stretch out her braches a far off so death doth stretch out himselfe so far that none can escape him ibid. As that Colloquintida is most poisonous and deadly which growes alone so is that death most feareful vpō which a pure consciēce true repētāce doth not attēd ibid. As that Colloquintida is good according to Macrus which is white so is that death which is religious ibidem As by a serpent the death of man came so by the death of man a serpent is ingendered that is of the marrowe of his backe bone as saith Hippocrates The beast Hyena hath the necke of a Viper the backe of an Elephant the greedines of a Wolfe the mane of a horse the voice 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 awaie both kindes As the ashes of a Scorpion drunk in wine is a 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 c. 80. As in sleepe there is no remembraunce of labours so the saintes by the sleepe of death do rest from their labors idem lib. 6. de homine Memb. eius cap. 45. As a man whilst he sleepeth feareth the power of no aduersary so the saints by the sleeep of death are taken out of the hands of al aduersaries and do enioy the security of eternal safety ibidem 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 seen so a man by death falling into the earth is so consumed and destroyed that he is neuer founde 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 punishmente of all the tribute of all the prison of all the conquerour of all and the receptacle of all Ibidem cap. 13. As he that woulde conquer a castle at the first doth make way to the ruine with his greater shot after hee doeth assault inuade and possesse it so dealeth death who first sendeth his battering shotte of greate 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 l. 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 cheerfully welcommed into Innes or lodginges yet ere their departing some account of expenses is made vnto them so though we haue a litle shew of pleasāt entertainment in this world yet at our deaths we must render a seuere and strict account for the same Stella de contemptu mundi As no man doth maruel that that is molten which might be melted or burnt which is combustile so to be dead is not to be maruelled at because we are mortall Plut. As borrowed money is willingly to be paide againe so our life which God hath lent vs is without repining 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 reioice 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 wel that they would not die no not in old age Sen. As he is more prosperous whom a speedy wind bringeth into the hauen then hee that in a calm is 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 fewel but
dieth of his own accord when it lacketh matter so great is the difference betweene the death of young men and old men Seneca A sword-player fearfull in all the fight smiteth home growes valiant or rather desperate whē he seeth no way but death so death is feareful beeing far off but lesse dreaded being at hand Seneca As Swans seeing what good is in death do 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 ripenes from old men Idem de senectute They that speake euill of the deade are like vnto dogges that bite at stones cast at them but doe not touch them that hurte them Aristoteles in Rhetoricis ait Platonem huius similitudinis authorem esse As Croesus with al his wealth so Aristotle with all his wit and al men with al their wisedome haue and shall perish and turne to dust As Aristippus searched how to prolong his life so Socrates sought howe hee 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 benefite so must we abide the other of necssity As the bud is blasted as soone as the blowen rose and as the wind shaketh off the blossome as well as the fruite so death neither spareth the golden lockes nor the hoarie heade As a Bee stinging a dead body takes no hurt but stinging a liue body oft times looseth both sting and life together so death so long as it stung mortal men only which were deade 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 and strength As the brasen serpent was so farre from hurting the Israelites 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 hurte vs presently it is helped and redressed by death Those which will needes 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 vpō their faces they are so terrible that he which thinkes himselfe no small man may perhaps be afrighted with thē But if some lustie fellow chance to step into one of these and cudgel 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 bulbegger and coniured him as I may say out of his hollow vault when as the dead comming out of the graues were seene in Ierusalem and puld the vizard from his face when as he himselfe rising left the linnen cloathes which were the vizard of death behinde him Doctor Playfer As that asse called Cumanus Asinus ietting vp and downe in a Lions skin did for a time terrifie his maister but afterwardes being descried did benefit him very much so death stands now like a silly asse hauing his Lions skin pulde ouer his eares and is so far from terrifying any that it benefites all true Christians because by it they rest from their labours and if they be oppressed with troubles or cares whē they come to death they are discharged All the while Adam did eat any other fruite which God gaue him leaue to eate he was nourished by it but when hee had tasted of the forbidden tree he perished so death had free leaue to deuoure any other man Christ onely excepted but when it wente 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 tasting of Christes flesh and finding it not to be rawe such as it was vsed to eat but holsome and heauenly meat indeed presently tooke a surfet of it and within 3. daies died As when Iudas had receiued a soppe 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 litle bit of his bodie was by and by like Iudas choaked and strangled with it and faine to yeeld it vp again when Christ on Easter day reuiued Sharpe frosts bite forward springs Easterly winds blasteth towardly blossomes so cruel 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 madnes and anger differ nothing but in continuance and length of time so neither doe death and sleepe The Deuill AS the Lion that killed the disobedient Prophet returning from Bethel did neither teare his deade body nor hurt his Asse after the same maner is the power of the Diuel being a roaring Lion restrained and kept within limits so that he can extend his furie no further then God giueth him leaue As they that would haue dogs come vnto thē allure thē with bread or flesh so the diuel allureth soules vnto him with pleasures and riches Clemens Alexand. lib. 2. strom As a fish snatching 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 diuinitie included in him was caught and ouerthrowne himselfe Idem in Symb. Apost As one night is sufficient to bring darknesse ouer the whole world so the Prince of darkenes is sufficient to disturbe al mortall creatures Macarius hom 5. As Endiue is like vnto Lettice yet the one is sweete the other bitter so the diuel somtimes sheweth himselfe like an Angell of light yet the one is glorious the other vgly and deformed Idem hom 7 As a man and a woman commits corporall fornication so the diuell and the soule commits spirituall fornication Idem hom 15. As Sericants wait for the arest of men indebted so diuels waite to arest sinfull soules Idem hom 43. As a strong stone wall resisteth a dart so faith resisteth the diuel Greg. Nazian oratione in sanctum Cyprianum As a dog stayeth still vnder the Table if hee finde any fallings but departeth if hee find none so the diuell doth continually gape vpon vs if hee get any blasphemous worde he stayeth still but if thou lettest no sins passe from thee hee will leaue thee Chrysost concione 3. de Lazaro As Pirats set vpon rich loaden ships but passe by them that be emptie so the diuell assaileth them that be stuffed with vertues but he lets wicked worldlings and mammonists liue in quiet Idem hom 4. de