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
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.
open onely to one thing that is to God who hath already entered into it and enlightened it with his Spirit As at the window of Noahs Arke there entred in no mist no water nothing else but one thing onely which is light so at this East gate no mist of humane errours no water of worldly cares may enter in but onely the light Heauen and a santified desire to bee fast knit and perfectly vnited by faith and â—ue to God As the Alter of perfume was place close to the Golden Censer very neare the Mercy seate so a Christian heart which is a spirituall Alter of perfume and a sweete sauour to God must alwayes approch nearer and nearer vnto the Throne of Grace and continually higher and higher aduance it selfe to him that is the highest and holiest of all As in a Well except there bee some water in it we cannot easily see the baggage that lyeth in the bottome so in the depth of the heart without teares wee cannot see our sins CONSCIENCE AS Hony is not onely sweete of it selfe but also it maketh that sweet which before was not sweete so a good conscience is so merrie and so pleasant that it maketh all the troubles and tribulations of this world seeme pleasant and delightfull Lodo. Granat lib. 1 Ducis peccatorum As they that sit at a banket are made merrie by the variety of meates and daintie câ—tes and by the presence of their friends with whom they liue so the righteous are made merrie by the testimonie of a good conscience and by the sweete fauour of the diuine presence ibidem As the tast of delitious meate cannot sufficiently bee expressed nor discribed with words to him who heretofore hath not tasted of it so neither the ioy and comfort of a good conscience to him that neuer felt it ibid. As the morning Sunne when it is scarcely risen and is not yet seene enlightned the World with the nearenesse of his brightnesse so a good conscience although it bee not fully and plainely knowne yet it reioyceth and gladdeth the soule by her good testimony ibid. As a shadow doth alwayes follow the body so feare and desperation in all places and at all times doe waite vpon an ill conscience As persecution procureth a death to the body so a conscience despairing assureth death to the soule As the herbe Nepenthes so much commended of Homer being put into Wine driueth away all sadnesse at a banket so a good conscience being placed in vs doth abolish all tediousnesse of life As true loue towards a women doth not desire a witnesse but hath a enough if it enioy her alone so is a wise man contented only by the the testimonie of a good conscience Plut. As a beautifull face is gratefull and acceptable in the sight of man so is a cleare conscience beautifull in the eyes of God Chrisostomus hom 6. operis imperfecti If thou castest little a sparke into a great deepe it is soone quenched so a good conscience doth easily mittigate all griefe idem hom 25. de via recta As there is no raine without clouds so there is no pleasing of God without a good conscience Marcus Eremita de his qui putant ex operibus iustificari As a brazen walls is a good defence vnto a Citie so a good conscience vnto a man Lodouicus Vines introductione sapientiam capitc vltimo As gowtie diseases are full of feare so are ill consciences full of suspition Plut in Apophth 231. As the shadow followeth the body so an euill conscience doth follow a sinner Basilus apud Antonium in Melissa part 1. sermon 16. Doctors and Doctrine EVen as a plaister is of no vse if it be not applied to the wound and to the diseased place neither are precepts nor Doctrine auailable if by education they be not applied to the life Lodouicus Granat lib. 1. Ducis peccatorum If thou wilt put any good thing into Bottles and Bladders thou must first put the wind and the aire out of them so thou must put pride and disdaine out of his mind whom thou wouldest teach Plutarchus As the seed of a sallow tree cast away before it bee ripe doth not onely bring forth nothing but is a medicine to procure sterilitie in women that they may not conceiue so the speeches of them that teach before they be wise do not only shew themselues to be fooles but doe infect their auditors and make them indocible Plin. lib. 16. cap. 27. As a consort consists of diuerse voices so erudition is a mixture of diuerse disciplines Seneca The meate that swimmeth in the stomacke is no meate but a buhen but the same being digested doth passe into blood and strength so those things which thou readest if they remaine vnconcocted in thy memorie they doe thee small good but if they be digested into thy disposition then they make thee better learned Seneca The earth which bringeth forth salâ— bringeth forth none other thing so wittes fruitfull in learning are not of such validitie in other matters Plin. lib. 31. cap. 7. Wine powred into vessels made of Yew becomes deadly so erudition otherwise wholesome if it fall into a pestilent nature becommeth dangerous by his manners As a Lawrell alwayes continueth greene so the fame of learning doth doth neuer waxe old nor whether Plin. lib. 15. cap. 30. As they that are of a ranke smell doe sauour more rammish when they are annointed so the rumour of naughtinesse is more filthy when the celebritie of learning maketh it more conspicuous and more common in the mouthes of men As a precious stone is a little thing and yet is preferred before great stones so learning and doctrine is but little in shew and ostentation but great in value and price Artes and disciplines AS they that often frequent theaters and play houses with their pleasure doe also reape some profit so Artes and Disciplines besides their pleasure and dignitie doe bring also profit and commoditie Plut. A tree of her own nature doth bring forth but one only fruit but by grafting it becomes loaden with fruits of diuerse kinds so hee that followeth his owne nature is alwayes the same but hee that is guided by Art is like himselfe Plin. lib. 17. cap. 14. The Turbot the Skate the Ray and the Puffen being most slow fishes yet haue often found in their bellies the Mullet being the swiftest of all fishes which they take by cunning and policie so many by Art and skill doe farre excell those that bee mightier in riches and strength Plin. lib. 9. cap. 42. Plutarch testifieth that hee saw in Africa dogges carrying stones into the water till the water was risen so high that they might lappe of it the like hee reporteth of a dogge casting little stones into a pot of paâ—â—age till they rose so high that hee might eate them so that which is wanting vnto vs in strenght is to be supplied by Art As great waights which can be lifted vp by no mens strength
at the ending contrariwise the south wind is milde at the beginning but vehement at the ending so they that rashly and head strongly enterprise any matter do freese in the pursuite to their hurt and danger but they that aduisedly take things in hand are more and more encouraged in the progresse of their labour Fortune AS in the gameâ— of 〈…〉 chalenger contended witâ— what aduersarie soeuer came so in the course of our life wee must wâ—â—stle against whatsoeuer fortune Plutarchus in Moralibus A blind man running against one calleth him blind that did not shun him so we call that fortune blind into which we fall through our owne blindnesse ibidem As the winds are succesfull to some and aduerse to others so fortune doth fauour one and frowne vpon an other Ibidem As a pigmy although set on a hill is but a dwarfe but a â—â—lossus placed in a valley is great so a wise man is great in whatsoeuer fortune but a foole is base in the greatest prosperitie Seneca As haile pattering vpon an house maketh a great noyse but doth no hurt so the insulting of fortune cannot doe any thing against a wise man Idem As sâ—ell fishes increase when the â—oone encreaâ—â—th and decrease when 〈◊〉 decreaseth sâ— a foole depending of fortune is sometimes great sometimes base sometimes high sometimes low sometimes as proud as a Peacocke sometimes as suppliant as a begger as Rhamnusia pleaseth to â—â—ange herselfe As an adamant neither yeeldeth to the fire nor to the hammer so the mind of a wise man is inuincible not to bee conquered by any of fortunes violences As a good workman maketh a picture of any matter so a wise man carieth himselfe well in both fortunes either prosperous or aduerse Nilus brinâ—â—h a dearth vnto the Egiptians if it either exceed in flowing or reach not to the ordinary limit that is if it either flow lesse then twelue cubits or more then eighteene so either too much prosperity or too much aduersitie doeth hurt and hinder a good mind the one by vexing and tormenting it by need the other by â—â—â—ling and seducing it from vertue and honestly by delights and delicacy A hedg-hog fore-seeing a tempest hideth himselfe in the earth so when a change of fortune happeneth the mind is to be fortified with precepts of phylosophie As an archer sometimes hitteth the white and sometimes shooteth neare it so fortune sometimes seaseth vpon our selues and sometimes vpon our goods Maximus apud Stobaeum sermone 18. As a glasse sheweth what the face is so fortune sheweth what the man is Euripid. s apud Stob. 88. Grasse so long as it is greene doth couer the monntaines and adorne the â—edowes and through the beauty doth delight and refresh â—he eyes of the beholders but when the heate of the Sun hath dryed vp the moysture and coÌ„sumed it then it is many times made â—e well for the fire so as long as fortune â—mileth and giueth health riches â—riends honours and dignities so long man florisheth his acquaintance are delighted and refreshed by him and all men behold him with admiration but when the heate of persecution hath scorched his glory or the frost of aduersitie hath pinched his wealth or the infirmity of sicknesse hath decayed his health then he fadeth as a flower and many times hee becommeth fewell for the fire of Hell F. Ioan. à S Gem. lib. 3. de vegetab plan cap. 26. The vse and abuse of a thing PRometheus seeing a Satyre kisse the fire at the sight of it admonished him that if hee touched it it would burne him but if hee vsed it as it should be vsed it was profitable both for the heat and light so the same thing as thou vsest it is either dangerous or profitable Plut. If many be made drunke with wine not therefore are the vines to be digged vp by the rootes as Lycurgus caused them but rather more water is to bee vsed to allay 〈◊〉 â—ine so if many abuse Poetry it 〈◊〉 â—ot forthwith to bee banished buâ—â—â—â—aution is to be vsed that it may be wiâ—â—â—some Idem As in the nature of things those that are the most beautifull doe soonest wither and decay as Roses Lilies Violets when as other last longer so in the life of man those things that are most florishing are verie quickly abused and diuerted into a contrarie vse Plin. lib. 9. cap. 15. The fish Polypus otherwise a stupide creature vseth great cunning in taking other fishes so many men are very wise for their owne lucre and gaine but in other things very blockish and brute beasts Plin. lib. 9. cap. 29. As wines poured into vessels made of the Tree Taxus become mortall and deadly so wholsome erudition and instruction falling into a pestilent and bad nature becommeth hurtfull and dangerous Plin. lib. 16. cap. 11. As the salt Sea water is vnwholsomâ— to drinke but yet carieth a ship better then the fresh riuer which is wholesome for drinke so euery thing hath his vse if it bee vsed in the right kind As the Phylosopher that sent the tongues sent the best and the worst meare so riches are very good if they be well vsed but starke nought if otherwise Plut. Wine doth comfort those that are in health and liue moderately and as the Scripture saith it maketh merry the heart of man but if he drinke it that hath a feuer it bringeth death and destruction vnto him so it commeth to passe that the same thing vsed diuersely doth bring life to one and death to another Origenes in libro Iudic. homilia quinta As the satiety of hony procureth vomit so good things being not well vsed become hurtfâ—ll Greg. Nazianzenus lib. 1. de Theolo Riches ALthough it is necessary and needfull to eate for the reliefe and sustentation of the body yet superfluity of meate doth very much hurt And although the life of man consisteth in the bloud yet too much abundance of bloud is the cause of death and oftentimes killeth men so riches although they be necessary for the maintenance of life yet superfluity of temporall goods is no lesse hurtfull to the soule then too much meate to the body or too much bloud to the life Lod. Granat lib. de Deuotione A trauailer for his prouision in his voyage carieth his money in Gold for so is he richer and is troubled with lesse waight so the Lâ—rd doth lighten his Children laying vpon them but yet sufficient and that which may content them ibidem As those Kingdomes and Cities which the Diuell shewed to our Sauiour Christ vpon the mountaine were not true riches but fantasticall and sightly in the eye euen so all the riches honours and glory of this world are no perfect good but fained dissembled and as Saint Iames saith a vapour that appeares a while and in a moment is dispersed As the full gorged Faulcon will not know her Master and turne vnto him so the rich man that is pampered with prosperity doth forget God
soule by excluding the heate of charity and doeth hold it fast by reason of the vicious lyme of wealth Idem lib. 3. de vegetabilib Plant. cap. 6. An Onyon as saith Dioscorid doth yeeld little nourishment vnto the body so couetousnesse doth yeeld little nourishment to the body but none at all to the soule ibidem Onyons doe prouoke choler so doth couetousnesse prouoke anger ibidem As Henbane bringeth death to the body by bodily sleepe so couetousnesse bringeth death to the soule by spirituall sleepe Ibidem As rauenous birds doe loue to liue alone as saith Aristotle so do couetous men Idem lib. 4. de Natatilib volat cap. 9 Rauenous Birds do driue their yong ones from them so soone as they can flie so doe couetous people put out their children as soone as they can shift and casseir their seruants as soone as they haue serued their turnes ibidem As Griphons keepe Mountaines wherein are precious stones but neither vse them themselues nor suffer others to enioy them so doe couetous men deale in keeping their wealth ibidem ex Isidoro As a Hogge seeketh for his meate in durt and myre so a couetous wretch seeketh for felicitie in Siluer and Gold ibidem As a horse-leach hath a triangular mouth and a trunke in it with which she doth drinke blood and when shee hath drunke enough shee vomiteth it out againe that shee may sucke more as Isidore saith so couetousnesse hath a triangular mouth that is three wayes of ill getting to wit by rapine theft and vsury whose trunke is vnsatiable desire with which it sucketh out the blood of the poore as it manifestly appeareth in vsuries by which when it hath filled the purse then it vomiteth it forth againe that is it putteth that gaine out againe to vsury that it may gaine more Idem lib. 5. de Animalib Terrestrib cap. 10. As a dogge lying vpon hay eateth none himselfe nor suffereth others to eate so doth a couetous man ibidem As certaine Serpents keepe Balsamum but haue no vse of it nor suffer others to vse it so doe couetous men their riches ibidem As Bees gather hony of flowers and die in the dregges so doe couetous men ibidem As a spider in a short time maketâ— her webbe which the wind as soone breaketh so a couetous man soone gathereth a great deale of wealth together which misfortune soone scattereth ibidem As an Ape huggeth her young ones so a couetous miser huggeth his wealth Ibidem As the leaprosie corrupteth all the members so couetousnesse infecteth all the affections Idem lib. 6. de homine â—â—mbris eius cap. 10. As a leaper hath diuers spots so a couetous man hath diuers vices ibidem As the ancient Greeke and Latine Poets made Tantalus a mirrour of couetousnesse who was tormented with hunger and thirst notwithstanding he stood in a riuer vp to the chin and had goodly Apples hanging ouer his nose continually so our English moderne Poets note aboue all others Iustice Randall of London to be infected with the same vice a man passing impotent in body but much more in minde that dying worth many thousands and leauing behind him a thousand pounds of gold in a chest full of old bootes and shooes yet was so miserable that at my Lord Maiors dinner he would put vp a Widgen for his supper and many a good meale did he take of his franke neighbour the widow Penne. As pride is the soules â—impanie and anger the soules phrensie so couetousnesse is the soules dropsie Luxurie AS wood preserueth fire so the thought preserueth and nourisheth desires and concupiscences Like as fire worketh wood altogether into fire so lust wholy alienateth man into lasciuiousnesse As smoake driueth away Bees so luxurie driueth away spirituall graces Basilius hom 1. de ieiunio As fire changeth hard and cold iron and maketh it as fire so lust tameth iron and hardy minds F. Iohannâ—s à S. Geminiâ—no lib. 1. de caelo elementis cap. 47. As out of two flints smitten together there comes out fire so out of the vnchast touch of man and women there comes out the fire of concupiscence and luxurie ibidem As â— wall although not burnt of a candle yet it is blacked so if women cohabitate with men the Diuels Bird-lime shall not be wanting Hieronymus As wee may easily fall into a pit but not so soone get out againe so wee may easily fall into the sinne of luxurie by reason of our naturall corruption but wee can hardly get from it As sulphur is hot and therefore soone fired so is luxurie As God hath giuen eyes vnto vs not to looke for our pleasure but for things necessarie for our life so hath he giuen vnto vs genitors for none other cause but to encrease the world as the name of them may teach vs. Lactantius lib. 7. cap. 25. As drunkards doe spue forth lewd speeches so luxurious persons doe vtter lasciuious and obscene words Chrysostomus oratione 5. aduersus Iudoeos As a Pylot maketh shipwracke in the hauen obtaineth no pardon so pollution of wedlocke-state in marryed persons hath no defence either with God or man Idem hom 3. de Ozia As hee that was possessed of the Diuell liued among the graues and cut himselfe with stones so luxurious persons liue among harlots who are full of stinch and filthinesse and cut themselues with vices which are sharper then any stones idem hom 29. As it is vniust through couetousnesse to encroach vpon any mans liuing so is it vniust through lust to subuert the limits of good manners Augustinus lib. 15. de ciuitate Dei Fire is extinguished two wayes either by withdrawing the fewell or by casting on water so the fire of luxurie is quenched two wayes either by withdrawing the fomentations of the flesh or by casting vpon it the cold water of repentant teares Hugo Victorinus lib. de carnalibus nuptijs vitandâ—â— Enuie AS a worme bred in wood consumeth it so also is enuy bred in the heart and the heart is the first thing that it excruciateth and when it hath corrupted the heart it also taketh away the naturall colour of the countenance The Serpent Porphyriuâ— hath poyson but because hee is without teeth he hath it onely for himselfe so some do enuie and malice but they hurt none but themselues because they want abilitie Take away the fewell and the fire goeth forth so take away the occasion and enuy ceaseth Plut. Dogges barke at the vnknowne but â—e gentler towards them they know 〈◊〉 Heraâ—litus said so enuy doth most â—nnoy men newly aduanced but is not â—o raging against those whom it hath â—â—ene acquainted with Idem As venome doth deuoure Iron so â—â—th enuy consume the possessours of it 〈◊〉 hom de inuidâ—a As Vipers are brought forth by â—â—ring in peeces their dammes belly â—o enuy doth gnaw in sunder the soule â—f the conceiuer Ibidem Vultures and Flies flie ouer sweete Oyntments and pleasant Medowes â—â—d seaze on Carion and vlcers so
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
the wind is called a Spirit â—nd there is an vncleane Spirit and yet â—here is peculiarly but one holy Spirit Cyrillus Ierosolymit catechesi 16. The holy Ghost is campared to fire â—o a Doue to a cloude and to a winde To fire because he doth enlighten our â—nderstanding and exalteth it form the â—arth to Heauen To a Doue because he â—â—aketh vs simple gentle peaceable and â—riends to all To a Cloud because hee doth refresh and coolevs and defend 〈◊〉 from the heat of the flesh and doâ—â— asswage and moderate the madnesse anâ— fury of our passions And to a vehemeâ—â— and strong wind because hee moueâ— and inclineth our will to good Lodoâ—â— cus Granatensis lib. 1. ducis peccatoruâ—â— HEAVEN EVen as King Assuerus in his imperiall City of Susan shewed to hiâ— Princes all his Maiesty cost and royalâ— magnificence so the great King of Kingâ— in his imperiall and royall City oâ— Heauen doth shew to his elect the vnâ— mesurablenesse of his riches wisdome liberality and goodnesse and the glory and excellency of his Maiesty Lodâ—â—nicus Granatensis lib. 1. Ducis peccatorum As no man entred into the pallace oâ— King Assuerus cloathed in sacke clotheâ— it is lawfull for no man to enter into thâ— pallace of God with a seruile garmentâ— but he must be cloathed with a wedding garment that is adorned and beautifiâ—â— with true loue charity idem in eodl lib As a Captaine when he goeth forth to â—ight or when he begirdeth any defenced â—astle deuiseth many kind of stratagems for the obtaining of it rayseth fortresses maketh bulwarks and vseth many inâ—entions to assault and batter it that at â—he length he may conquor it so by all â—eanes we must labour and endeuour â—hat wee may get vnto our selues that most excellent place and chiefest good for it is written The Kingdome of heauen suffereth violence and the violent â—ake it by force Lodouicus Granatensis â—n lib. de deuotione As the Patriarch Iacob thought his â—eauen yeares seruice short in respect of â—he great loue he bare to Rachell so we should thinke all the tribulations of this world short in respect of the great loue wee should beare to Heauen which is more beautifull than any Rachell Idem â—n suis Meditationibus As a traueller goes far from his counâ—ry and family yet is desirous to returne â—hither againe euen so we as banished from this world should long for our â—eturue to Heauen our true borne counâ—ry Stella de contemptu mundi As the' pretious pearles called Vnion albeit they be bred in the Sea yee hauâ— more assinitie with Heauen the semblance of which they doe represent so a godly and a generous mind doth more depend of Heauen whence he fetcheth his originall than of the earth in whicâ— be liueth As a house excelleth a few ashes asâ— Citie exeelleth a house a prouince a Citie the Romane Empire a prouince and all the earth the Romane Empire and the whole circumference the poinâ— of a circle so farre incomparablâ— Heauen extendeth and excelleth thâ— comparison and proportion of all other things Cyrillus Ierosolymitanus câ—â— techesi 6. As there is extreame darknesse iâ— hell so there is glorious light in Heauen Basilius lib. hexa As a sphericall figure is most capable â— containe things so Heauen being of thâ— same figure is most capable of all ioyâ— and blessednesse As there are ten commandements iâ— Moses Tables so according to moderne Astrologers there are ten sphere 〈◊〉 Heauen Luna Mercurius Venus Sol Mars Iupiter Saturnus Caelum stellaâ—m Caelum cristaellinum siue aqueum â—nd Primum mobile ANGELS EVen as the elder brethren doe carry their younger brethren when they â—ee but little ones in their armes and doe keepe them with great care and prouidence after the same manner the Angels which are as our elder brethren do tende and keepe vs who are as their younger brethren and little ones and doe beare vs in their hands Ludouicus Granatens lib de deuotione As Angels are pure Spirits so also pure worship and spirituall seruice is required of them ibidem As caelum crystallinum siue aqueum is not seene of vs so Angels in their owne nature are not visible vnto vs. F. Ioannes a S. Geminiano libro 1. de caelo Elementis cap. 5. As the fire is of a more subtile substance than any other element so Angels are of a more immateriall substance than any other creature ibidem As the fire is moued of Sol and Mars as saith Rabbi Moyses so Angels are moued of God who alwayes attend his will ibidem As the fire cannot be touched by reason of the heate so Angels cannot bee touched by reason of their immaterialitie ibidem As the fire is a powerfull element for deuastation so are Angels in executing the wrath of God As a Physition leaueth his patient when hee is past cure so the Angels leaâ—e vs when we fall into desperation Origenes hom 2. in Hieremiam As there are powers vnder earthly Kings for ordering of state matters so there are principalities vnder the heauenly King for executing of his will and setting forth his prayse Epiphanius haeresi 4. As our friends lament for vs when as by reason of sicknesse and weaknesse we can receiue no meate so holy Angels doe mourne for their soules that are not fed with celestiall and spirituall foode Macarius hom prima As smoke banisheth Bees and silthy â—auours driue away Doues so the corâ—upted stinch of sinne driueth away the â—ngell that is the keeper of our life â—asilius in Palme 33. As in martiall affaires some Souldiers â—re appointed to administer and bestow â—onours and some to execute vengeance â—nd punishment so holy Angels are â—ent to the good and preseruation of â—an but Deuils are sent to punish the â—icked and rebellious Chrisostom hom de patientia Iob. As after death there is no repentance â—uailable vnto man so after the fall of â—ngels there was no place of repenâ—nce left vnto them Damascen lib. 2. â—â—fide cap. The Word of God AS the same Manna was wholesome food vnto some and corrupâ—on and wormes vnto others so the â—me Word of God is saluation vnto â—me and destruction vnto others Orig. om 3. in numeros Wine much comforteth those that be sound and as the Scripture saith iâ— maketh merry the heart of man but iâ—â—e drinke it that hath a feuer it bringeth danger and destruction vnto him so the Word of God bringeth life vnto some aud death vnto others Idem homil 5. in Iudic. As a Lanthern doth lighten our steps so the word of God doth illuminate onâ— vnderstandings Hilarius in Psal. 118. A Tree by continuall moysture doth grow to a great height so a soule that iâ— coutinually watered with the diuine Word commeth to the perfection oâ— Vertue Chrisostomus hom de Anno Samuelis educatione As to be hungry is a signe of bodily health so to hunger and thurst after the Word of God is a token of spirituall health Idem hom
houses and substance of debtors ibidem As Paederastie is vnlawfull because it is against kind so vsury and encrease by gold and siluer is vnlawfull because against nature nature hath made them sterill and barren and vsury makeâ— them procreatâ—â—e As he tha◠〈◊〉 â—tung of an Aspe falleth a sleepe 〈◊〉 delight and so dieth by the 〈…〉 of sleepe so he that taketh vpon 〈◊〉 for the time is delighted as one that had receiued a benefit and so by the sweetnesse of the benefit hee perceiueth not how hee is made a captiue Chrysost. hom 12. oper is imperfect As the poyson of an Aspe doth lurkingly run thorow all the members and so corrupteth them so vsury doth run thorow all thy wealth and doth conuert it into debt Ibidem As a little leauen sowreth the whole lumpe of dow and turneth it into the same nature so vsurie whose house soeuer it enters into it drawes vnto it all substance and conuerts it into debt Ibidem A Conie together bringeth forth and nourisheth other young ones and againe groweth great with yonug so Vsuries take vsery vpon vsury gaine vpon gaine they call for their lucre before it come to the birth Plut. in Moral As fire growing to power doth consume one thing after another so doth vsury Ibidem Vultures kill nothing themselues but seaze vpon it being killed of others so Vsurers liue vpon the sweate of other mens browes and enioy the fruit of other mens labours against the ordinance of God and man Erasmus in similibus As he that tumbleth in the mire becommeth more foule and filthy so they become more and more indebted that haue to doe with Vsurers Plut. Cholericke men that will not bee purged in time daily increase their humour till dangerously they be diseased so they that suâ—â—er vsury to increase and grow vpon them and doe not discharge themselues of it doe run into irrecuperable danger and perill Idem Plato doth forbid to aske water of neighbours vntill thou hast digged thine owne ground to see if thou maist find a veine for thine owne vse so wee should try all meanes to relieue and helpe our selues before wee borrow mony vpon vsury Idem As the fish Surgus doth alwayes follow the fish Alutâ—rius that hee may feed on the mud that the Alutariâ—â— raiseth so vsurers doe intrude themselues into other mens businesse that they may take the fruit and gaine of their labours As Tigres are swift in catching their prey so Vsurers are speedy in gathering of wealth F. Iohannes à S. Geminiaâ—o lib. 1. de coelo elementis c. 21 Plinie saith that Eagles feathers being put among other feathers doth deuoure and consume them so an Vsurers filthy lucre being put among an othermans wealth doth quite dououre and sume it Idem lib. 4. de natalibus volatilibus cap. 72. Pigmies are a cubite high for so their name signifies among the Grecians dwelling in the mountaines of India by the Ocean as sayeth Augustine at three yeares they are of a perfect and mature age they bring forth at fiue and grow old when they are seauen Therefore as Pigmies doe soone encrease and soone decrease so wealth got by Vsurie doth soone encrease and soone decrease as it 〈◊〉 soone gotten being the trade of an 〈◊〉 Merchant to tell out tenne and â—â—ake in eleuen so is it speedily lost and â—uddenly squandered De male quaesitis â—on gaâ—dettertius haeres Idem lib. 5. de â—â—nimalibus terrestribus cap. 122. As excommunication doth not onely â—ind them against whom it is denouâ—ed but also them that partake with â—hem in cases not permitted so vsurers â—hemselues are not onely odious and â—ursed but they infect others dealing â—n the action with them as Notaries â—nd Sâ—riueners that had wont to bee â—worne at the entring into their office neuer to draw any writ for any case of Vsurie Idem lib 8. de canonibus degibus cap. 76. As a vessell filled with water sinketh to the bottome and is there detained so an vsurer loaden with the burthen of vnrighteous Mammon is pressed down to the earth and there violently held downe of the Diuell for euer aspiring to heauen except the miraculous fauour of God vnloose him Idem lib. 9. de aâ—tificibus rebus artificialibus c. 90. As an Oxe is sold to the butcher for money so an Vsurer doth sell his soule to the Deuill for lucre Ibidem Heresie Heretikes AS they that are bitten of a mad dogge doe not onely runne mad themselues but doe infect others with madnesse so they that are infected with any pestilent and hereticall opinion do infect others by their speech and conference As a Wolfe cloathed in a sheepes skinne doth the greater harme so doth an heretike that hath his tongue tipped with the Scripture Ignatius in Epistad Heronem As Circe changed men into beasts so heresie turneth men into Diuels Clemens Alexandrinus lib. 7. strom As wicked scholers shut their masters out of doores so heretiks driue the Prophets from their conuenticles least they should reprehend them Ibidem As the Serpent deceiued Eue promising that vnto her hee had not so heretickes pretending great knowledge do bring death to their beleeuers Irâ—n prologo in lib. 4. As Pilâ—te would haue seemed innocent of Christs death by washing his hands so Heretikes pretend truth and Scripture when they are as deepe in iniuring Christ as Pilate was Athaâ—asiâ—s orat primâ— As the serpent Dipsas doth poyson al the waters he drinkes of so heretickes doe deadly poyson all the soules that beleeue them Epiphanius Haeresi 34. conâ—ra Macosios As the Serpent Drynas is like vnto the colour of an Oken leafe whence he hath his name so Heretikes seeme to bee like Christians when indeed they are as ill as Iewes Idem haeresi 65. contra Paâ—lum Samosatensem As an Ape is like vnto a man and yet is no man so Heretiks are like vnto a Christian Church and yet are no Christian Church Chrisostomus hom 19. operis imperfect As Serpents creepe vpon their bellies and feed vpon dust so heretikes do all for their bellies and for the vaine-glory of their hearts and doe feed vpon earth that is vpon earthly and carnall men Idem hom 45. operis imperfect As a member cannot liue being cut from the body nor a branch of a tree be greene being hewen from the stock so all heretickes being cut from the body of one Church neither can haue the life of Christ in them neither the greennesse and viriditie of spirituall grace but their Church is desolate and forsaken Idem hom 46. A sparke of fire at the first is scarcely seene but if it get nourishment it consumeth large Cities and great Countries so heresie and peruerse doctrine beginning at the first of one finding afterwards two or three auditours and being let alone creepeth like a canker by little little throughout the body The heresie of Arius at the first was a little sparke in Alexandria but because it was not forthwith smothered it
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