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
opened and no man shall enter by it because the Lord God of Israel hath entered by it so although the heart of a Christian which is the temple of the holy Ghost may let many things enter into it at other gates yet it must keepe the East gate the most illuminate and highest power and part of it continually shut against all men yea against all the world and opened onely to one thing that is to God who hath alreadie 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 errors no water of worldly cares may enter in but onely the light of heauen and a sanctified desire to be fast knit and perfectly vnited by faith and loue to God As the Altar of perfume was placed close to the golden Censer verie neare the Mercie seate so a Christian heart which is a spirituall Altar of perfume and a sweet sauour to God must alwaies approch nearer and nearer vnto the throne of Grace and continuallye higher and higher aduaunce it selfe to him that is the highest and holiest of all As in a Well except there be 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 sinnes Conscience AS Honie is not onelie sweete of it selfe but also it maketh that sweete 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 peccat As they that sit at a banker are made merrie by the varietie of meates and daintie cates 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 meat cannot sufficiently bee expressed nor described with words to him who heretofore hath not tasted of it so neither the ioy comfort of a good cōscience to him that neuer felt it ib. As the morning sun when it is scarcely risen and is not yet seene enlighteneth the world with the nearnesse of his brightnes so a good conscience although it bee not fully plainly known yet it reioiceth and gladdeth the soul by her good testimony ibi As a shadow doth alwayes follow the bodie so feare and desperation in al places and at all times do waite vpon an ill conscience As persecution procureth a death to the bodie 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 dooth abolish all the tediousnesse of life As true loue towards a woman doth not desire a witnes but hath a mough if it enioy her alone so is a wise man contented only by the testimonie of a good conscience Plut. As a beautifull face is grateful and acceptable in the sight of man so is a cleare conscience beautifull in the eies of God Chrisostomus hom 6. operis imperfecti If thou castest a little sparke into a great deepe it is soone quenched so a good conscience doth easily mittigate al griefe idem hom 25. de via recta As there is no raine without cloudes so there is no pleasing of god without a good conscience Marcus Eremita de his quiputant ex operibus iustificari As a brazen wall is a good defence vnto a Citie so is a good conscience vnto a man Lodouicus Viues introductione ad sapientiam capite 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 Basilius 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 so 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 Bottels and Bladders thou must first put the winde and the aire out of them so thou must put pride and disdain out of his mind whom thou wouldest teach Plut. As the seed of a sallow tree cast away before it bee ripe dooth not onely bring forth nothing but is a medicine to procure sterilitie in women that they maie not conceyue so the speeches of them that teach before they be wise do not onlie shewe themselues to be fooles but doe infect their auditors and make them indocible Plin. lib. 16. cap. 27. As a consort consists of diuerse voyces so erudition is a mixture of diuerse disciplines Seneca The meate that swimmeth in the stomacke is no meat but a burthen 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 do thee small good but if they bee digested into thy disposition then they make thee better learned Seneca The earth which bringeth foorth salt bringeth foorth 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 daungerous by his maners As the Lawrell alwayes continueth greene so the fame of learning dooth neuer waxe olde nor wither 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 filthie 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 profite so Artes and Disciplines besides their pleasure and dignitie do bring also profite and commoditie Plut. A tree of her owne nature dooth bring forth but one onely fruit but by grafting it becomes loaden with fruites of diuerse kinds so he that followeth his owne nature is alwayes the same but hee that is guided by Art is vnlike himselfe Plin. lib. 17. cap. 14. The Turbot the Skate the Raie and the Puffen being most slow fishes yet haue often found in their bellies the Mullet being the swiftest of al fishes which they take by cunning and policie so many by Art and skill do far excell those that be mightier in riches and strength Plin. lib. 9. cap. 42. Plutarch testifieth that he
hinder a good mind the one by vexing and tormenting it by need the other by calling seducing it from vertue and honsty by delights and delicacy A hedghog foreseeing a tempest hideth himselfe in the earth so when a chaung of fortune happeneth the minde is to be fortified with precepts of philosophy As an archer somtimes hitteth the white sometimes shooteth neare it so fortune sometimes seaseth vppon our selues and sometimes vpon our goods Maximus apud Stobaeum ser 18. As a glasse sheweth what the face is so fortune sheweth what the man is Euripides apud Stob. 88. Grasse so long as it is greene doeth couer the mountaines and adorne the medowes and through the beauty doeth delight and refresh the eies of the beholders but when the heate of the sunne hath dryed vp the moysture and consumed it then it is many times made fewell for the fire so as long as fortune smileth and giueth health riches friends 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 thē he fadeth as a flower and many times he becommeth fewel for the fire of hell F. Ioan. a S. Gem. lib. 3. de vegetab et plan cap. 26 The vse and abuse of a thing PRometheus seeing a Satyre kisse the fire at the first sight of it admonished him that if he touched it it woulde burne him but if he 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 thē but rather more water is to bee vsed to allay the wine so if many abuse Poetry it is not forthwith to be banished but a caution is to bee vsed that it may bee wholsome Idem As in the nature of thinges those that are the most beautifull doe soonest wither decay as Roses Lilies Violets when as other last longer so in the life of man those thinges that are most florishing are verie quickly abused and diuerted into a contrarie vse Plinius lib. 9. cap. 15. The fish Polypus otherwise a stupide creature vseth great cunning intaking other fishes so many men are very wise for their owne lucre and gaine but in other things very blockish brute beasts Plin. lib. 9. cap. 29. As wines poured into vessels made of the tree Taxus become mortall and dead-in 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 vnwholesome 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 worste meate so riches are verie good if they be well vsed but starke nought if otherwise Plutarchus Wine doth comfort those that are in health and liue moderately as the scripture saith it maketh mery the hart 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 wel vsed become hurtful Greg. Nazianzenus li. 1. de Theolo Riches ALthough it is necessary needful to eat for the reliefe 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 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 mony in gold for so is he richer and is troubled with lesse weight so the Lord doth lighten his children laying vpon them but easie burdens but yet sufficient and that which may content them ibidem As those kingdoms 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 glorie of this worlde are no perfect goods but fained dissembled as saint Iames saith a vapour that appeares a while and in a moment is dispersed As the full gorged Faulcon wil not know her maister and turne vnto him so the rich man that is pampered with prosperitie doth forget God and doth separate himselfe from him Euen as the children of Reuben and Gad desired Moses that he would leaue thē there in the country of Iordan where was good feeding for their cattell neuer caring to go to the land of promise in like maner there are many that refuse the kingdome of heauen promised them in perpetual possession for the loue of riches and corruptible goods they enioy in this false world Stella de contemptu mundi As in good and sauory meates poyson is often receiued and they that haue eaten thereof are forthwith ready for the graue so sweet are the riches of this world to such as loue them yet vnder them is death hidden because they make a man proud and vicious which bringeth him to eternall death Ibidem As the children of Israels Manna would haue corrupted and beene filled with vermine if it had bin saued so this worlds vaine riches are no way sooner lost then by too much sauing them ibidem As smoake mounted on high is quickly out of sight euen such is prosperity it beares a shewe for a while and at length comes to nothing ibidem As vpon the mountaine of Gilboa perished the noble and great men of Israel so doth prosperitie lead men vp as it were to a mountain and suddenly thence tumbles them headlong downe ibidem As the Gentiles vainely adored the Idoll Mercurie each of them carrying a stone in the honour of their Idoll euen so they that honour worldly prosperitie steale the honour which is due to God and bestow it on a base Idoll ibidem As a wise man is not hurt of a serpent because he keepes him farre from him but a foole taking him by the taile is bitten so riches being receiued of a wise man doe not hurt him because hee knowes how to vse them but if a foole lay holde on them they bite him because he gripes them too hard Clemens Alex. lib. 3. paedag cap. 6. As a land flood is soone vp and soone downe so
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
crablice haue no place for voydance of their excrements and because they are insatiable they swell with sucking of bloude and so burst so a couetous man is choaked with his owne store As that earth which hath vaines of gold and siluer is in a maner barren of all other thinges so they that thirst after golde and siluer and haue conceiued these mettals in their mindes they commonly bring forth no fruit of any good thing The Eagle is the most rauenous among birdes she dieth not by disease nor by olde age but through hunger so a couetous man the more yeares that growe vpon him the more his couetousnesse encreaseth and the nearer he is to his graue the more hungry he is after gaine Plin. lib. 10. cap. 3. In quicksiluer all thinges doe swimme but gold for it draweth this alone into it so nothing doeth settle in the minde of a couetous man but lucre and gaine artes learning disciplines and honesty do float aboue neither haue power to descend into his breast Plin. lib. 33. cap. 6. Hartes when they are constrained to cast off their hornes do hide them especially their right horne that for medicine it may not bee of vse to others so many worldly cormorant rich men when as they cannot vse their riches themselues yet they wil not suffer others to enioy thē Plin. lib. 8. cap. 32. Arist l. 6. de nat cap 5. As idolaters sacrifice oxen to their idols so couetous men sacrifice their soules vnto their wealth Chrysost hom 64. in Matth. As he that is sicke of a feuer doeth not quench his thirst by drinking but doeth more inflame it so he that is diseased with couetousnesse when he receiueth money is not therewith satisfied but doeth more kindle it ibidem As a drunkard is vexed with greater thirst then he that vseth wine moderately and as fire is made greater by adding of fewell so the desire of money is more encreased by the plenty of gold idem hom 1. in Matth. As an eunuche doth lament because he cannot performe his desire with a virgin so doe all couetous people that gape for wealth Idem hom 74. As he that seeth a golden cup precious stones and costly apparell in darkenesse cannot discerne the worth of it so a couetous man can by no meanes perceiue the beauty of the best thinges Ibidem As they that gathered more Manna then was permitted had more wormes and more corruption so haue couetous men that gather more wealth then they should idem hom 4. in 1. Cor. As Pharaoh compelled the Israelites to spende their time in gathering strawe and stubble so the deuill constraineth couetous men to consume their time in gathering clay and durt for what is gold and siluer but clay durt idem hom 40. in Mat. As hell is neuer satisfied so couetous men haue neuer inough August epist 3. ad Ioannem comitem As the birdes Seleucides are insatiable in the eating of locustes so are couetous men in gathering of riches Isidorus Clarius oratione 36. contra auaros As a shadow doeth hinder the light of the sunne so couetousnesse doeth hinder the light of grace F. Ioannes a S. Geminiano li. 1 de Coelo et Elementis cap. 8. As the shadow of the earth doth cause an eclipse of the moone when the earth commeth betweene the sunne and the moone so the desire of earthly thinges doeth cause the eclipse of the soule when it is put betweene the soule and God Ibidem As a shadowe doeth either represse or altogether extinguish heate so couetousnesse doeth either diminish or extinguish the heate of charitie Ibidem As a shadow is an induction to sterilitie for not any thinge encreaseth where there is continuall shade so the seede of the diuine word cannot take encrease and bring forth fruite where there is couetousnesse and care for riches Ibidem As the shadow is a friend vnto serpents and a nourisher of snakes so ceuetousnesse is most acceptable vnto infernall serpents that is vnto deuils because by it they most of all entangle and ensnare soules Ibidem As a shadow hindereth the ripening of fruites so couetousnesse hindereth the fruites of repentance ibidem As a shadow bringeth darknesse and darknesse feare so doeth couetousnesse least it loose that it hath gotten Ibidem As a shadow prouoketh sleep and that by reason of the coolnesse so couetousnes induceth sleepe that is profoundnesse and vnmoueablenesse in sinne ibidem As certaine cauernes in the mountaine Aetna doe alwaies burne by reason of the aboundance of sulphur so is couetousnesse alwaies on a lighte fire by reason of the greedinesse of gaine Idem in eod lib. cap. 58. The Arabian Onix stone is of a blacke colour with white streakes so couetous men although they bee painted with honours yet they haue blacke and filthy mindes Idem lib. 2. de Metallis et lapid cap. 3. Dioscorides saith that the Onix stone either worne about the necke or caried in the hand bringeth sadnesse multiplieth feares and moueth the minde to strife and contention so also doth couetousnesse it bringeth sadnesse when it hath not what it desireth and feare to loose that it hath and strife because Meum and Tuum as Seneca saith are the causes of al strife Ibid As the Onix stone cannot hurte in the presēce of the Sardyan stone so couetousnes cannot infect him in whome the loue of God is for where the loue of God is there the loue of this worlde hath no place Ibidem As an onyon is of a cold and glutinous nature as saith Dioscorides so couetousnesse doeth coole the soule by excluding the heate of charitie and doeth holde it fast by reason of the viscous lyme of wealth Idem lib. 3. de vegetabilib et Plant. cap. 6. An Onyon as sayth Dioscorid doth yeeld little nourishment vnto the bodie so couetousnesse doth yeeld little nourishment to the bodie but none at all to the soule Ibidem As Onions do prouoke choler so dooth couetousnesse prouoke anger Ibidem As Henbane bringeth death to the bodie by bodilie sleepe so couetousnesse bringeth death to the soule by spirituall sleepe Ibidem As rauenous birds do loue to liue alone as sayth Aristotle so doe couetous men Idem lib. 4. de Natatilib volat cap. 9. Rauenous Birdes doe driue their yong ones from them so soone as they can flie so doe couetous peole put out their children as soone as they can shift and casseir their seruants as soone as they haue serude their turnes Ibidem As Griphons keepe Mountains 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 Golde Ibidem As a horseleach hath a triangular mouth and a trunke in it with which shee dooth drinke blood and when shee hath drunke inough she vomiteth it out again that she may sucke more
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
Dauid and Saule and others also and yet there is but one true Christ so an Angell is called a spirit and our soule is called a spirit and the winde is called a spirit and there is an vncleane spirit and yet there is peculiarly but one holy Spirit Cyrillus Ierosolymit catechesi 16. The holy Ghost is compared to fire to a Doue to a cloude and to a winde To fire because he doth enlighten our vnderstanding and exalteth it from the earth to heauen To a Doue because hee maketh vs simple gentle peaceable and friendes to all To a Cloud because he doth refresh and coole vs and defend vs from the heat of the flesh and doth asswage and moderate the madnes and fury of our passions And to a vehement and strong winde because he moueth and inclineth our will to all good Lodouicus Granatensis lib. 1 ducis peccatorum Heauen EVen as King Assuerus in his imperiall city of Susan shewed to his Princes all his maiesty cost royal magnificence so the great King of Kinges in his imperiall and roiall city of heauen doth shew to his elect the vnmesurablenesse of his riches wisdome liberality and goodnes and the glory and excellency of his maiesty Lodouicus Granatensis lib. 1. Ducis peccatorum As no man entred into the pallace of king Assuerus cloathed in sackecloth so it is lawfull for no man to enter into the pallace of God with a seruile garment but he must be cloathed with a wedding garment that is adorned and beautified with true loue and charity idem in eod lib. As a captaine when he goeth forth to fight or when he begirdeth any defenced castle deuiseth many kinde of stratagems for the obtaining of it rayseth fortresses maketh bulwarks and vseth many inuentions to assault and batter it that at the length he may conquer it so by all means wee must labour and endeuour that wee may get vnto our selues that most excellent place and cheefest good for it is written The kingdom of heauen suffereth violence and the violent take it by force Lodouicus Granatensis in lib. de deuotione As the Patriarch Iacob thought his 7. yeares seruice short in respect of the great loue hee bare to Rachell so wee should thinke all the tribulations of this world short in respect of the great loue we shuld beare to Heauen which is more beautifull then any Rachell Idem in suis Meditationibus As a traueller goes farre from his country and family yet is desirous to returne thither againe euen so wee as banished from this world should long for our returne to heauen our true borne countrey Stella de contemptu mundi As the pretious pearles called Vnions albeit they bee bred in the sea yet haue more affinitie with heauen the semblance of which they do represent so a godly a generous mind doth more depend of heauen whence he fetcheth his original then of the earth in which he liueth As a house excelleth a fewe ashes as a cittie excelleth a house a prouince a cittie the Romane empire a prouince and all the earth the Romane Empire and the whole circumference the point of a circle so farre incomparably Heauen extendeth and excelleth the comparison and proportion of al other things Cyrillus Ierosolymitanus catechesi 6. As there is extreame darkenesse in hell so there is glorious light in heauē Basilius lib. hexa As a spherical figure is most capable to contayne thinges so heauen being of the same figure is most capable of all ioies and blessednes As there are tenne commaundements in Moses Tables so according to moderne Astrologers there are tenne spheres in heauen Luna Mercurius Venus Sol Mars Iupiter Saturnus Caelum stellatum Caelum cristallinū siue aqueum and Primum mobile Angels EVen as the elder brethren do carry their younger brethren when they bee but little ones in their armes and doe keepe them with great care and prouidence after the same maner the Angels which are as our elder brethren do tende and keepe vs who are as their younger brethren little ones and do beare vs in their hands Lodo. Granatens lib. de deuotione As Angels are pure spirits so also pure worship and spiritual seruice is required of them ibidem As caelum crystallinū 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 then any other element so Angels are of a more immateriall substance then any other creature ibidem As the fire is moued of Sol and Mars as sayth Rabbi Moyses so Angels are moued of God who alwayes attende his will ibidem As the fire cannot be touched by reason of the heate so Angels cannot be touched by reason of their immaterialitie◠ibidem As the fire is a powreful element for deuastation so are angels in executing the wrath of God As a Phisitian leaueth his patient when he is past cure so the angels leaue 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 praise Epiphanius haeresi 4. As our frendes lament for vs when as by reason of sicknesse and weakenes wee can receaue no meate so the holy Angels doe mourne for their soules that are not fedde with celestiall and spirituall foode Macarius hom prima As smoke banisheth Bees and filthy sauours driue awaie doues so the corrupted stinch of sinne driueth awaie the Angell that is the keeper of our life Basilius in Psalm 33. As in martiall affayres some soldiers are appointed to administer and bestow honours and some to execute vengeance punishment so holy Angelles are sent to the good and preseruation of man but diuels are sent to punish the wicked and rebellious Chrisostom hom 3 de patientia Iob. As after death there is no repentance auaylable vnto man so after the fall of Angells there was no place of repentance left vnto them Damascenus lib. 2 de fide cap. 4. The worde of God AS the same Manna was wholesome foode vnto some and corruption and wormes vnto others so the same worde of God is saluation vnto some and destruction vnto others Orig. hom 3 in numeros Wine much comforteth those that bee sound and as the scripture saith it maketh merry the hart of man but if he drinke it that hath a feuer it bringeth daunger and destruction vnto him so the word of God bringeth life vnto some and death vnto others Idem homil 5. in Iudic. As a lanterne doth lighten our steps so the word of God doth illuminate our vnderstandinges Hilarius in Psal 118. A Tree by continuall moysture doth grow to a great height so a soule that is cōtinually watered with the diuine word commeth to the perfection of Vertue Chrisostomus hom de Anna et
As the Cedar tree is vnfruitful stiffe so a proude man is vnfruitfull and obstinate Basilius in psal 28. As a blind man may be easily discerned of all so may a proude man that knowes not the Lorde for the beginning of pride is the ignorance of God be easily known as beeing depriued of his greatest lighte Chrysostomus hom de Ozia As the shippe that hath passed many waues and escaped many tempests at the length shipwracking in the very hauen doth loose all the treasure it contained so the proude Pharisie after that he had vndergone the labours of fasting and had performed the exercise of many notable vertues through his pride and arrogancie made shipwracke of them all in the very hauen Idem hom de profectu Euangelij That body which hath lost a good temperature is subiect to diseases so that soule that hath lost humilitie is endāgered with pride rashnes weaknes and foolishnesse Idem ser contra desperationem et superbiam As he that is frantik knowes neither himselfe nor those thinges that are before his feete so a proud man neither knowes him selfe nor any man about him ibidem As couetous men the more they receiue the more they stande in neede of so a proude man the more he is honoured the more honour he desireth Idem hom 1. in secundam ad Thessalonicenses As they that are swelled are not in good health so they that are proude are not in their right wits idem hom 17. in 1. Timoth. As in an heap of wheat the chaffe lies higher then the wheate not that it is worthier but bicause it is lighter being lighter it getteth the higher place so in this life a proude man is lifted aboue an humble man not for his merite and vertue but for his vanitie and false opinion of himselfe and being vaine of himselfe he preferreth himselfe before those of whō hee is excelled in vertue Hector Pint. in c. 15. Ezech. As pride is the beginning of all vices so it is the ruine of all vertues Isidorus They that are sicke of the dropsie by reason of the grossenesse of their bodies seeme to bee in good estate notwithstanding they be full of nothing but water and such euill humours which in the ende are the cause of their death so they that are proud by reason of their ouerweening cōceits seeme to be in greate reputation and credit when before God they are most abominable and detestable Couetousnesse AS fire when there is more wood cast on burneth more fiercely so couetousnesse the more wealth it hath the more it desireth Lod. Granat lib. 2. ducis peccatorum As drink in a dropsie is the cause of greater thirst so riches in couetous men are the causes of greater auarice Ibidem As the hollow spoute receiueth much water yet retaineth nothing but aire so the couetous man gathereth much wealth and yet possesseth nothing but cares As the fish Polypus vseth great skill in taking of other fishes being otherwise a stupide and foolish creature so many men are very wise for their owne lucre and gaine but in other thinges very blockish and brute beasts As vultures doe smell three daies before hande where any deade carkasses will fall and doe flie thither so greedy gapers after liuings doe many yeares before hand long for the death of the possessors Plin. lib. 10. cap. 6. Couetousnesse is like the serpent Hidaspis the more it sucks the more it is a thirst eating men aliue as the Crocodile and it is a vice of as dangerous allurement as the place where the Syrens sitte and chaunt their preiudiciall melody There is a certaine thorne among the Indians the iuice of which being sprinkled into the eies doeth bring blindnesse to all liuing creatures so the dust of golde beeing cast into the eies of men doeth make them starke blind As phisitians say that colde doeth hurte the bones the sinewes and the teeth so Paul doeth say more breefly because he is the master of breuity that couetousnesse is the roote of all euill Chrysost hom 75 in Matth. As bees flock vnto a hony deaw so couetous men hunte after the smell of gaine Plutarchus in Moralibus Meminit eius etiam Maximus sermone 12. As great fishes deuoure the small so couetous cormorants eate vp the poore Basilius hom 7 exameron As gluttons cannot spare any thing from their owne bellies so couetous men cannot spare any thing from their owne purses Idem hom in ditescentes As the sea is neuer seen without waues so the mindes of couetous men are neuer without perturbations cares daungers trembling and feare Chrysostom Hom. 36. in Matth. As a moath doth corrupt a garment so doth couetousnes eat and rust a wretched soule Idem hom 48. As the man of Chios solde his best wine to others and drunke the deade wine him selfe so doe couetous men they enioy the worst of their wealth and keep the best for wormes moathes and rust Plut. As an itchy scabby place standeth need alwaies of friction and rubbing so the thirst of a couetous minde is neuer quenched idem As they that fall a sleepe through heauinesse dreame of sorrowfull things so they that hunt after wealth and are couetous doe dreame of vsury extortion enhaunsing of rentes and such like dishonest gripings Idem As adulterers loue other mens wiues and contemne their owne so some men are more delighted with searching after other mens goodes then with enioying their owne idem As the roote of a reede beeing beaten small and laid vpon the root of ferne doth bring forth a stem and also as the roote of ferne beeing beaten small and laide vpon the root of a reed doeth extract a stalke so in like manner the desire of money doeth driue out of the soule the loue of wisdome and wisdome doeth driue out of the soule the loue of money As among the Myconians baldnes is no vnseemly thing because all are borne bald there so amongst Londoners pride and vsury and among lawyers couetousnes and bribery are counted small faults or rather none because these vices are as a generall murraine among them As an Adamant doth draw iron from a lodestone so the loue of mony doth draw men from christian piety doth call them away from all goodnes neither doth suffer them to sticke vnto Christ In the I le of Chios the face of Diana is placed aloft whose countenance seemeth heauy to those that enter in but chearefull to them that goe out so certaine sordide illiberall pesauntes doe with heauie countenaunces entertaine their friendes fearing least they should put them to cost and shoulde aske any thing of them but they are chearfull at their departure Plin. lib. 35. cap. 5. As the Emmots of India do onely keep the gold digged out of the cauerns of the earth but doe not enioy it so a couetous rich man neither himselfe enioyeth his riches neither vouchsafeth the vse of them to any other Plin. lib. 11. cap. 31. et Herodot lib. 3. Horseleaches and
doth vsury Ibidem Vultures kill nothing themselues but seaze vpon it beeing killed of others so Vsurers liue vppon the sweate of other mens browes and enioy the fruit of other mens labours agaynst the ordinaunce of God and man Erasmus in similibus As he that tumbleth in the mire becommeth more foule and filthie so they become more and more indebted that haue to doe with Vsurers Plut. Cholericke men that will not be purged in time dayly increase their humor til dangerously they be diseased so they that suffer vsury to increase and grow vpon thē and do not discharge themselues of it doe run into irrecuperable dāger peril Idem Plato doth forbid to aske water of neighbours vntill thou hast digged thine owne ground to see if thou maist finde a veyne for thine owne vse so wee should trie all meanes to relieue and helpe our selues before we borrow mony vpon vsurre Idem As the fish Sargus doth alwayes follow the fish Alutarius that he may feede on the mud that the Alutarius rayseth so vsurers doe intrude themselues into other mens busines that they may take the fruit and gaine of their labors As Tigres are swift in catching theyr prey so Vsurers are speedie in gathering of wealth F. Ioannes a S. Gemimano lib. 1. de coelo elementis cap. 21. Plime sayth that Eagles feathers being put among other feathers dooth deuoure and consume them so an Vsurers filthie lucre beeing put among an other mans wealth dooth quite dououre and consume it Idem lib 4. de natalibus volatilibus cap. 72. Pigmies are a cubite hie for so their name signifies among the Grecians dwelling in the mountaines of India by the Ocean as saieth Augustine at three yeares they are of perfect and mature age they bring forth at fiue and growe olde when they are seuen Therefore as Pigmies doe soone encrease and soone decrease so wealth gotte by Vsurie dooth soone encrease and soone decrease as it is soone gotten beeing the trade of an idle Merchant to tell out ten and take in eleuen so is it speedily lost and suddenly squādered De male quaesitis non gaudet tertius haeres Idem lib. 5 de animalibus terrestribus c. 1 22. As excommunication dooth not onelie bind them against whom it is denounced but also them that partake with them in cases not permitted so vsurers themselues are not onely odious and cursed but they infect others dealing in the action with them as Notaries and Scriueners that had wont to be sworne at the entring into their office neuer to draw any writte for any case of Vsurie Idem lib 8. de canonibus legibus 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 downe to the earth and there violently helde downe of the Diuell for euer aspiring to heauen except the miraculous fauor of God vnloose him Idem lib. 9. de artificibus rebus artificialibus cap. 90. As an oxe is solde 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 onelye runne madde themselues but doe infect others with madnes so they that are infected with any pestilent hereticall opinion do infect others by their speech and conference As a wolfe cloathed in a sheepes skinne doth the greater harm so doth an heretike that hath his toung tipped with the scripture Ignatius in Epist ad Heronem As Circe changed men into beastes so heresie turneth men into diuels Clemens Alexandrinus lib. 7. strom As wicked scholers shut their masters out of doores so heretikes driue the Prophets from their conuenticles least they should reprehend them Ibidem As the Serpent deceiued Eue promising that vnto her he had not so heretikes pretending great knowledge doe bring death to theyr beleeuers Iren. prologo in lib. 4. As Pilate woulde haue seemed innocent of Christes death by washing his handes so Heretikes pretende truth and scripture when they are as deepe in iniurying Christ as Pilate was Athanasius oratprima As the serpent Dipsas doth poison al the waters he drinks of so heretikes doe deadly poison all the soules that beleeue them Epiphanius Haeresi 34. contra Macosios As the serpent Drynas is like vnto the colour of an Oken leafe whence hee hath his name so Heretikes seeme to bee like Christians when in deede they are as ill as Iewes Idem haeresi 65. contra Paulum 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 creep vpon their bellies and feed vpon dust so heretikes do all for their bellies and for the vainglorie of their harts and doe feede vpon earth that is vppon earthly and carnall men Idem hom 45. operis imperfect As a member cannot liue being cut from the bodie nor a branch of a tree be greene being hewen from the stocke so all heretikes beeing cutte from the bodie 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 findeth afterwardes two or three auditors and being let alone creepeth like a canker by litle litle throughout the body The heresie of Arius at the first was a little sparke in Alexandria but because it was not forthwith smothered it set a fire the whole worlde Hieronimus libro 3. comment in Epist ad Galat. cap. 5. As fowlers by craft catch birds so heretickes by subtilty surprise men Optatus Mileuitanus libro 6. ad sinem contra Parmenianum As the children of Moab and Ammon descended of Abrahams consanguinitie and yet alwaies hated the kindred stock of Abraham so hereticks say that they beleeue in Christ and they alwaies endeuor to subuert the catholicke faith of the christians Rupertus lib. 2. in Sophoniam As Dathan and Abyron conspired against Moses so doe heretickes against the church Eugubinus in cap. 11. Deuteron As Nabuzardan the Chiefetaine of Nabuchodonosor did destroy Ierusalem and profane the vessels of the temple so the hereticks of our time being the Chiefetaines of the diuell doe endeuour to subuert the Church of Christ and to profane the holy vessels of the temple that is the Sacramentes ordained not of Salomon but of Christ Pintus in Ezechielem cap. 4. As the name of Nabuzardan signifieth the speech and message of a strange Lord or of a straunge iudgemente so heretikes doe not sound the idiome and name of Iesus Christ our Lord but of another Lord that is of the deuill whom Christ calleth the prince of