Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	sin_n	soul_n	world_n	9,573	5	4.8199	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05326	A helpe to discourse. Or, A miscelany of merriment Consisting of wittie, philosophical and astronomicall questions and answers. As also, of epigrams, epitaphs, riddles, and iests. Together with the countrymans counsellour, next his yearely oracle or prognostication to consult with. Contayning diuers necessary rules and obseruations of much vse and consequence being knowne. By W.B. and E.P.	Basse, William, d. ca. 1653, attributed name.; Phillips, Edward, 1630-1696?, attributed name.; Pond, Edward, d. 1629, attributed name.	1619 (1619)	STC 1547; ESTC S117185	70,959	300

with humour to giue fancy tast When as some other whose successe more bad Tugs 60. years like leathern Adā clad For skinnes or figge leaues for to hide his skinne Whose heart being plaine hee cannot this way sinne Whose total substance all his hopes to boote Was neuer worth the trust of such a shute What should I say of this vnequall lotte Would God thus haue it surely I thinke not Though some distinctions hee would haue to bee Yet not in such a terrible degree Hee would not haue thee see thy brother lacke Then flake thy cost and cloath some naked backe Hee would not haue thee see thy brother pine But him sustain'd from that excesse of thine If for thy selfe thy whole endeauours tend If what thou hast thou wouldst bee thine heyre and spend Then know like that rich glutton thou mayest craue A droppe and be denide because he gaue Not to the needy crummes that did belong Droppes were denide him for to coole his tongue Vpon the late Starre This yeare there hath appear'd a streaming starre Within our natiue Hemisphere or clime But whether it brings vs newes of peace or warre Of plague or famine who i' st can diuine Though some interprete it to change of State Hostile inuasion or some great mans end Rumors of warres here landed to vs late Or like particulars that they entend But since the Character hath such a letter That none can vnderstand but he that writ Let 's feare the worst our sins and make vs better And not to other ends enterprete it For in the same there 's matter vnderhil'd Which shall not to our knowledge be made plaine Till the portant and purpose bee fulfil'd For neuer came such messengers in vaine How ere with meekenesse let vs kisse the rod Hoping the best yet leauing●al to God Epit. 4. S● Tho. Becket Pro Christi sponsa Christi sub tempore Christi In templo Christi verus amator obit Englished For Christ his Spouse his Cause and at Christ tide Within Christs temple Christs true louer dyde Epit. 5. Written by a Religious Gent before his death Earth take my earth Sathan my sinne I leaue The world my substance Heauen my soule receiue Vpon Ionas in the Whales belly Buried I am and yet I am not dead Though neither earth inclose nor stone me keepes I speake I thinke with liuing ayres am fed In liuing tombe in vnfaddom'd deepes What wight besides my selfe for shame or grace Ere liu'd in death in such a tombe or place Epitaph 6. In Verolamium A forgotten Citie sometimes neere Saint Albons Stay thy foot that passest by Here is wonder to discry Churches that inter'd the dead Here themselues are sepulchred Howses where men slept and wak't Here in ashes vnderrak't In a word to allude Here is corne where once Troy stood Or more folly home to haue Here 's a City in a graue Reader wonder thinke it then Cities thus should dye like men And yet wonder thinke it none Many Cities thus are gone Epit 7. Vpon a Chambermaid Vnderneath this stone is laide A Ladies sometimes Chambermaide Who was yong and plump and prety And yet a Maid alas 't was pittie Epit. 8. Vpon a Loue sicke youth Here lyeth he he lyeth here That bounst and pitty cride The Dore not op't fell sicke alas Alas fell sacke and dide Epit. 9 On a rich couetous Lawyer Within this euerlasting Tombe Whose house containes her dead till doome Is one possest here to abide That yet had liu'd and had not dide If Death like him would haue agreed At any rate to haue been fee'd Or if he could at point of death That sold his wind haue bought but breath This crosse to him could neere so fall To haue wed the Church that woo'd the Hall Epit. 10. Vpon a Citizen From wares and cares fained breath Heere I at last am freed by death If that my dealings were not iust The more I feare the lesse I trust What though 100. Blue coates sing My friends did● mourne the bels did ring The earth receiu'd me with applause All doth not better mend my cause Fed I the hungry cloath'd the poore Made I these friends to goe before No I left wealth behind vnspent Coines vnreceiu'd that I had lent And suites vnended wag'd by cost And all I left behind is lost Good deeds I did and gifts I gaue Those went before me those I haue Epit. 11. A memento for mortalitie Taken from the view of Sepulchres of so many Kings and Nobles as lye interred in the Abbey of Westminster Mortality behold and feare What a change of flesh is here Thinke how many royall bones Sleepe within this heape of stones Hence remou'd from beds of ease Dainty fare and what might please Fretted roofes and costly showes To a roofe that flats the nose Which proclaimes all flesh is grasse How the Worlds faire Glories passe That there is no trust in Health In youth in age in greatnesse wealth For if such could haue repreeu'd Those had been immortall liu'd Know from this the World a snare How that greatnesse is but care How all pleasures are but paine And how short they doe remaine For here they lie had realms and lands That now want strength to stir their hands Where from their Pulpits seel'd with dust They preach In Greatnes is no trust Heere 's an Aker sowne indeed With the richest royalst seed That the earth did ere sucke in Since the first man dide for sin Here the bones of birth haue cride Though Gods they were as men they dyde Here are sands ignoble things Dropt from the ruin'd sides of kings With whom the poore mans earth being showne The difference is not easily knowne Here 's a world of pompe and state Forgotten dead disconsolate Kings Thinke then this sith that mows down Exempts no meaner mortall things Then bid the wanton Lady tread Amid ●hese mazes of the dead And these truely vnderstood More shall coole quench the blood Then her many sports aday And her nighty wanton play Bid her paint till day of doome To this fauour she must come Bid the Marchant gather wealth The Vsurer exact by stealth The proud man beat it frō his thought Yet to this shape all must be brought A short addition or memento hereunto annexed vpon the death of Queen ANNE See here this plotte for all her store With greedy throate still gapes for more Which with our griefe and her successe Concludes not now in emptinesse For newly now shee hath tom'bd in earth One great in good as high in birth Vnto a hopefull Prince the mother Wife to one King and sister to another A king her father euery way borne high Match't great liu'd great in speare of maiestie Yet notwithstanding this bloud high discēt As rich in virtue and more eminent Respectiue liber all with a plenteous hand Where desert crau'd or she might vnderstand A needfull good or seasonable supply To such her streame of goodnes neere

Q. Wherein doth hee most manifest himselfe A. In the Scripture the Heralds of his truth and the witnesses of his mercies Q. Wherefore are the holy Scriptures contayning the mysterie of mans saluation folded vp by God in such obscuritie and darkenes as sometimes Maximilian the Emperour in the first of his 8. questions to the learned Abbot Tritemius demanded A. The holy Scriptures as a Father saith vnlesse they bee read with that Spirit by which it is beleeued to be written by the inspiration of Gods ' Siprit for the direction of mans life and that with humilitie and desire to know and be gouerned by it cannot be vnderstood but remaine as a dead letter in the efficacie thereof Concerning whom yet further S. Gregory saith though they haue in themselues that height and depth wherein their mistery may exercise the wisdom of the learned yet haue they also that easinesse and plainenes that the simple may be comforted taught being in themselues that wonderfull riuer both shallow deep wherein as the Lambe may wade the Elaphant may swim Of whose depth S. Austin thus speaketh further The holy Scriptures are thus written saith hee that by their height the proude may bee abased as with their easinesse the simple may be comforted Adding withall that it is our dulnes of capacity that they seeme so hard vnto vs and the vaile of our hearts which cannot bee remoued vnlesse by him which hath the key of Dauid which opens where no mans shuts and shuts where no mans opens which only can open that sealed Booke And therefore as another father saith God hath not wrapt vp these high mysteries of Scripture in such obscuritie as euying mans knowledge but that the study and industry of man might be the more profitably exercised adding withall that no man ought to be too much deiected that he cannot vnderstand euery mysterie therein for that there are some things that to bee ignorant of though they may somewhat subiect thy presumption will not indanger thy saluation for that all things are not necessary to bee perceiued of all And therefore according to Saint Austins rule if thou louest the law of God manifest it in reuerencing that which thou vnderstandest not as in practising that which thou dost vnderstand and thou shalt haue first wherewithall to drinke after stronger meate to eate and possesse thy selfe patience knowing that whilst we are in this mortall flesh wee can perceiue but as in a mirrour yet that hereafter we shall bee translated to a higher Academy where God himselfe shall bee our Schoolemaster and then we shall see him as he is where all shadowes vanish and the substance onely is embraced where being ascended we shall know the truth of all either argued or debated of in this sublunary religion Q. What were those three couiunctions Saint Barnard so wonderfully wondered at the like whereof neither can nor shall euer be done againe vpon the face of the earth A. Three works three coniunctions hath that omnipotent Maiesty made in the assumption of our flesh wonderfully singular and singularly wonderfull euen such as the verie Angels were amazed at 1. Coniunction of God and man 2. Of a Mother and a Virgin 3. Of Faith and the heart of man to beleeue this Q. What is the greatest of these coniunctions A. The first coniunction is wonderfully great wherein is conioyned earth and God Maiestie and infirmitie so much vilenesse and so much puritie for nothing is more pretious then God nothing more vilde then durt ● Nothing lesse wonderfull for by the eare of man was it neuer heard nor by the heart of man euer conceiued that a virgin should bring forth and become a Mother and that there should bee a Mother that should yet remaine a vir-Virgin The third is inferior to both first and second but not lesse strong that mans heart should haue power to beleeue this Q. How many seuerall wayes since the beginning of the world hath God brought foorth man A. Foure wayes according to Anselmus which are these 1. A man without the help of either man or woman as Adam 2. A woman out of man without the helpe of woman as Eue. 3. By both man and woman according to the common course of Nature 4. Of woman wit hout man as Christ. Q. By the coniectures of the learned for how many thousand of yeares from the Creation was the world ordained to continue A. Sixe thousand yeares because that as in 6. dayes the world and all that therein is was created and so God rested the seuenth so thereupon it is probably collected that in 6000. yeares which are but as 6. dayes in Gods account it shall againe be dissolued after which shall follow an euerlasting Sabaoth of rest of this opinion were many of the Fathers and also other more modern writers as that there should be two thousand yeares before the Law and two thousand yeares vnder the Law and two thousand yeares vnder the Gospell Q. But of this what shall I determine A. Let this Doctrine then suffice thee and all other good Christians that wee are religiously to expect the end of the world and comming of Christ and so dayly expecting prepare our selues thereafter but not curiously to prie into those hidden and vnreuealed secrets not imparted to men or Angels Q. Why almost among all Nations is the name of God expressed in 4 letters A. The learned doe agree that this is done partly from the imitation of the Hebrewes but more especially from the meere prouidence of God which otherwise could not bee as among the Latins it is Deus the Aegyptians Theut the Persians Syro the Hebrewes Adny the Greekes Theos the Arabians Alla the French Dieu the Germans Gott And withall to signifie that as his name consists of 4 letters so his mercie hath a relation therevnto in that he will haue his elect gathered vnto him from out of the foure quarters of the world Q. What are those things that cannot be defined A. The Schoolemen affirme God for his exceeding formosity and beauty Sinne for the exceeding deformitie and loathsomnesse the first matter for the exceeding informitie an● inexistency Q. Which number is the most vitall among men A. Eight because 8. soules were only preserued in the Arke and 8. only in the Scripture mentioned to be raised from death to life Q. Since Adam and Methusalem liued 900. and odde yeares why did God neuer suffer any to accomplish 1000. A. The most of the learned are of opinion that this is not without some deep mystery and which may be partly because a 1000. yeares hath a type of perfection God neuer suffered any to fulfill it to shew that there is no absolute perfection in this world Q. What is man and his perfection in this world A. Man in this world is as he were the center or epitome of all creatures for seuerall creatures liue in seuerall elements as water-fowles and fishes in the water Birds in the ayre Beastes

be made by his word why God made choyce of a remnant and reiected the greatest part and the like let such questions say we amaze the curious and humble the wise and let it be thought a sinne in vs to haue a tongue to speake or a heart to thinke where the Spirit of God had not a penne to write and let such be answered as Saint Austine answered one curious in such questions That he ordayned a hell for such kind of inquirers as Euclid the Phylosopher answered one so demāding what thou asketh quoth he I am ignorant but this I know God is angry with such kinde of inquirers Q. There is a thing which is the Temple it selfe the Altar the Priest he to whom it was offered he that was offered and who was that A. A strange collection proposed and resolued by them that haue sweat in the trau●ll of the Scripture and verified of him of whom alll the Prophets beare witnesse that is Christ for in a Sacrifice foure things are to bee considered 1. To whom it it is offered 2. by whom 3. what is offered 4. for whom it is offered which all haue their concurrence on him Q. Whether did the Crosse beare Christ or Christ beare the Crosse. A. It did both and both at once and in bearing him it bore all our iniquities and therefore as a Father prayd so I desire that he may be wholly fastned in my heart that was wholly fastned on the crosse for me Inter carnifices sancto pendente latrone Par est poenatrium sed dispar causa Deorum Hi mundo sunt quippe rei pro crimine multo Huic reus est mundu● saluatus sanguine iusto Betweene two theeues the iust condemnd to die Did hang where al like punishmēt did trie Though for a cause vnlike they both death tryde Fo● sinnes i' the world hee for the worlds sinnes dyde Of which one wittily addes that if euer goodnesse were in the middest of euill then it was Q. What were the first and last words that Christ spake in this world A. The first was fiat let there bee and after he added increase and multiply The last words were Father into thy handes I commend my spirit Q. Whether is it more necessary that Christ should bee in heauen or in the Sacrament as the Papists would haue him A. In heauen witnesse Christ himselfe when hee saith It is expedient that I go away from you for vnlesse I goe the comforter will not come Q. What wicked man was that that for a most vilde price solde to others what he had not in his power and yet what was more pretious then all the world besides A. Iudas that sold Christ of whom as a Father writes his death was answerable to his life in that he was hanged being a theefe that hee bu●st being a traytor c. Q. A certaine godly man fr●m a wicked required a guift that was more excellent then all the world and what was that A. Ioseph of Arimathea when hee begged of Pylate Christs body Q. What part of the body of man doth God chiefly require for his seruice A. The heart that inward triangle of loue for which hee calls for in these words My sonne giue me thy heart and in another place this people honour mee with their mouthes but their hearts are farre from me To which purpose is here annexed a fable of a certaine Hermit that in his deuotion besought God that he might know what worship he required chiefly who was answered by the Oracle in these words Da mediam Lunam Solem simul Canis iram Giue the halfe Moone the Sunne and the anger of the Dogge Hee good old man hearing this oenigma began to bee perplext to thinke of these impossibilities as how he should bee able to pull the Moone from the skie though the lowest of all the Planets yet too high for his reach or capacitie much lesse the Sunne in a higher Sphere and more difficult vntill it was thus explaned to him Giue the halfe Moone that is C The Sunne that is O the Dogges anger that is R And that is the heart a guift that God requires Q. Into how many faiths is the world deuided in A. The world is deuided into foure parts and foure Religions possesse the same and with much diuersitie in euerie one for as the saying is how many heads so many opinions which foure are Iudaisme Christianitie Mahomatism and Paganisme Therefore it was the good counsell of Vincentius where he sayd wee are not to sway religion to what fancie we would haue her but we must be swayde by her whither she leades vs whereupon wee conclude it vnaduisedly spoken by an Emperour who walking in his garden answered one that had endeuoured to roote out many sects out of his land that their diuersitie delighted him as the diuersitie of his flowers to looke vpon and that seeing euerie man made a religion to his humour there would assoone be an vnitie therein as a truce betweene the winde and the Sea Q. To what is an Hypocrite most fitly compared A. To a candle that carries a fayre light or shew to others but wastes it selfe for his vaine glory to the socket Beside euery hypocrite is sayd to haue the voyce of Iacob but the heart and hands of Esau. Q. What was the difference betweene Caine and Abels Sacrifice A. Thus much hath beene obserued by the Poet where Abell sayth Sacram pingue dabo nec macrum sacrificabo My fat to holy vse I le giue And not my leane they still shall liue But euery hypocrite sayth thus with Caine. Sacrificabo macrum nec dabo pingue sacrum My leane shall to the Alter flie And not my fat that ought to die Q. VVhether were the heathen Gods or heathen men more antient A. Certainely the men that made the Gods Q. In what place was it that the voice of on creature purced all the cares in the world A. In Noes Arke Q. By what precept was it that Philip king of Macedon became something humbled in his thoughts after his victories when nothing else could admonish him A. By the wise counsell of one of his Captaines who noting his ambition bad him measure his owne shadow and hee should finde it no longer then it was before Q. By what meanes came Sesostris a king of the Egyptians somwhat to pul down his ambitious plumes of vanity and pride A. This king Sesostris as stories mention hauing conquered diuers kingdomes and led captiue their kings vassailed foure of them to the seruice of his horses to draw his chariot where euer as the wheele turned one of them looking backe euer earnestly noted it insomuch that Sesostris perceiuing it demanded his reason therefore who told him that he obserued the mutability of fortune in the present subiecting suddē aduancing of fir●t the one part thē the other how the highest came presently to be lowest and the lowest wheeled presently to be highest and al

without intermission or stay hereupon Sesostris remēbring himselfe pondering his saying presently vnyoked his kings would no more so be drawn Q. How became the tirant Hiero some what to contemplate of the maiesty of God A. Vpon his command to Symonides the wise Poet to discourse what God was when hee required first for respite one day after that two dayes after that 4. daies whereupon Hiero wōdering why he took such pause required his reason he told him the more he entred into consideration thereof to instruct his inabilitie the more vnable he found himselfe to instruct another or to conceiue aright what God was himselfe Q. Who are those that cannot wil not may not do rightly vnderstand A. There are certain that neither vnderstand God nor can vnderstand him and those are dead men 2 There are others that may vnderstand but care not and they are wicked men 3 There are another sort that desire to vnderstand but cannot and these are fooles There are a fourth sort that do both vnderstand and make vse and these are godly And therefore it is the wise saying of a father who asked this question art thou a Christian then it behooues thee to contemne that that seemes to be is not and to embrace that that seemes not to be and yet is Q. One asked a king of the Egyptians what was the most beautifull thing in the world And he A. Answered The light which distinguisheth all colours creatures and and beauties in the world and is it self the most goodly comfort and obiect of that most excellent sence the eye and therefore as one sayth When thou beholdest the light of Heauen that first and blessed creature of Gods hand that in a minute transfuseth it selfe throughout al this lower Region think of the testimony of Saint Iohn that God is light essentiall lightnesse in whom there is no darkenesse Q. What day was that that the like was neuer before nor euer shall be hereafter A. When Iosuah prayed in the middest of the battle so that the Sun stood at a stay and hasted not towards his Westerne period so long that as Iustin Martir sayth it made the day thirtie sixe houres long Q. Of what wood was the Temple of Salomon built dedicated and consecrated vnto God A. Of Cedars or Sychim wood and that by the command of God himself and some reason thereof may be this 1. For that the Cedar tree is alwayes greene odorous and sweet neither wil it bend but support it self vpright with it owne strength 2. For that is truly verified of it that is spoken of Irish wood that neither wormes nor moathes breed in it nor liue neare vnto Thirdly for that it is neither massie nor ponderous to loade or oppresse the walles but strong and light Q. Of what wood was the Crosse of Christ made whether of one entire tree or of seuerall kindes of woods A. The crosse of Christ as we haue it by tradition was made of three diuers sorts of woods which were Cypresse Pine and Cedar all significant and not without their mysterie the Cypresse beeing an Embleme of dissolution and death for being cut or wounded it withers and wastes away The Cedar of immortalitie because it withstands the consumption and wastes of time to a datelesse perpetuitie The Pine a nauigable wood that floates vpon the waters and therefore the most vsefull for shippes to signifie that death should haue no power nay lesse to ouerwhelme him then the Pine is subiect vnto drowning by the violence of the waters Q. What is thought to bee the occasion that Christ cursed the Figge● tree beeing barren since it was neyther a reasonable creature nor disposed of it owne seasons and especially beeing not then the time of bearing A. This is thought not to be without many deepe mysteries one whereof especially is conceiued to note out the hatefulnesse of Hypocrisie that seemes to floorish with displayed leaues but wants the true fruites of faith which are good workes and charitie Q. VVhy that same tree in Paradise without doubt good and verie good for all that God created was verie good was forbidden Adam to tast A. Many wonder hereat and one of the Fathers in this admiration haue brought in Adam thus expostulating the case himselfe If it bee good why may not I touch it if it be euill what doth it in Paradise But to this S. Austin and diuers of the Fathers doe answer that the command of God in that was rather for the tryall of his obedience then for any o●her danger that would haue growne to Adam by the eating thereof Q VVhat tree was that that the same day sprang vp and perished A. Ionas Gourd Q. VVhat trees in the Scripture are especially called the trees of God A. It is thought to bee those that grow foorth of their owne accord as the Firre tree the Cedar and the wilde Oliue tree Q. Is there a distinction of sexes among trees A. Plinie a most certaine Authour attributes both sexes wedlocke vnto trees and first hee instanceth vpon the Palme tree the loue between whō is such that if the female be farre di●ioyned from the masculine it becomes barren and without fruite if the male haue his bowes broken by any accident the female becomes desolate and droopes like a widdow Q. VVhat part in trees are the most strongest A. Those that grow and shoote towards the North. Q. Of the apple of Paradise or Adams apples what is related of them A. That those apples so called are of exceeding sweetnesse when they come to their full maturitie and ripenesse and are called of some Musi or muske Apples and it is thus obserued that what part soeuer of them you cut there appeares a crucifixe in it and it is reported for a truth or rather coniectured vpon pregnant probabilities that the forbiddē tree of the knowledge of good and euil was of that likenesse Q. What apple was it that Adam in eating drew sin and death vpon himselfe and his whole posteritie A. It is vncertain cannot rightly be knowne for the Scripture mentions it not yet some writers to satisfie the curious thus bring in thier arguments some thinke it was a Persian apple that at this day growes in the East where Paradise was scituate som think it was a golden apple that was sweete to tast and delightfull to behold some thinke it was a cherry some a peare but all these are but vncertaine but this is certaine Adam primus homo damnabat seculo pomo Q. How many ribs hath euery man and woman A. This question hath bred some controuersie among the learned for there are that affirme euer since the creation of the woman that Adam lost a rib from his side the man hath one rib lesse thē the womā lesse then he had at first Now there are of the other side that affirme and that truly that there are in either side of either sexe as well of the man as of the

woman 12. ribs for that rib of which Eue was formed was peculiarly made by God to that purpose neither was it a bare bone but had flesh likewise And therefore since frō earth the slime of the earth frō a bone frō that earth all posterities are descended though some be rich some be poore some be noble and some base yet they are all but of one mettall and discent as to that purpose followeth Aurea nobilitas luteam si bestiat ollam Non ideo sequitur hanc minus esse lutam If golden titles guild an earthen pot That it s lesse earth for that it followes not And concerning the pride of cloathing this admonisheth vs that they should not bee abused to that excesse but rather for our humiliation the sad remembrancers of the fall of man for Adam in his innocency wore no cloathing Pellitus nunc es fueras sine bestibus ante Mudus eras purus crimen amictus habes Q. VVhat seed of all other is the least yet bringeth forth the greatest tree A. Christ himselfe expresseth this of the Mustard seed of whom it is reported in some countreyes to be trees of that bignesse that they yeeld a shadow to sit vnder Q. VVhat kinde of men are most rare in the kingdome of heauen A. Some say hypocrites for when Christ threatens destruction to the wicked he saith their portion shall be with hypoccrites some say Vsurers But the German prouerbe sayth Princes which are as rare in heauen as venison in a poore mans kitchin but this is alwayes to be vnderstood of wicked and irreligious Princes Q. VVho are those that are called the sonnes of Thunder A. Saint Iames and Saint Iohn the Apostles and the reason of their attribute is for that they affright the wicked rouse vp the slothfull drawing al● to an admiration of their highnesse from whence it is as Saint Bede writes of Saint Iohn that sonne of thunder that he thundered so high that if hee had thundered a little higher all the world could hardly haue comprehended him Q. VVho were those that found not a Physitian to cure them being liuing but to raise them being dead A. Christ Lazarus daughters of Iayrus the widdowes sonne Euticus Dorcas and others Q Who were those that liued in the earth and neuer dyed A. Henoch and Elias Q. Who and how many were those that had their names foretold and spoken of before they were borne A. Ismael Isaack Iosua Cyrus and Iohn the Baptist. Q. Who was hee that prophesied before he was borne A. Iohn Baptist in the wombe of his mother of whom S. Austine saith that hauing not yet seene the heauen nor the earth yet he knew the Lord of both Q. What issue was that that was elder then his mo●her A. Christ to which purpose the Poet thus wittily followeth it Behold the Father is the daughters sonne The bird that built the nest is hatcht therin The old of time an howre hath not out run Eternall life to liue doth new begin c. Q. Who was he that seeking his fathers Asses found a kingdome A. Saule Q. Whether of the two companions the soule or the bodie haue the greater hand in sinne and why for the sinne of the one they should bee both together ioyntly punished A. It is thus aunswered by a Similitude a Master of a familily committeth his Orchyard to two keepers of the which the one is lame and the other blinde where this cripple that had his eye sight spies out certaine goulden Apples hanging vpon a tree delightfull to his sight contentiue to his tast if hee might but obtaine them he not able to pluck them relates to his fellow how pleasant the fruite seemes to him that hee lookes vppon with his eyes and how willingly he would tast if hee had but legges to beare him to them To whom the blinde answers and I would not sticke to pull the apples if I had but thy eyes to see them and so at last between this debate they agree that hee that had his eyes should ride vpon the others shoulders that had his legges this being done they were able to plucke the fruite and did eate and hauing eaten the master of the Orchyard enters and finds his damage enquires by whom it was done and they both confesse their act and furtherance how the one vsed his feet and the other his eyes and so they did it betweene them The master finding it so punisheth both with one equall punishment as they had both deserued After which Example doth this more wise Gouernour exempt neither body nor soule because they both lend their furtherance to sinne and beeing thus both guiltie thus hee punisheth them inseparably for euer Q. But why should eternitie punish that which is committed in time and oftentimes but a short time A 1. Because the sinne though it bee committed in time is against an infinit Maiestie Secondly because God iudges according to the wilful inclination of a sinner that would sinne eternally if he might liue eternally and to his indefatigallibent of wickednesse God answers him with euerlasting punishments Q. VVhether do fooles bring more profite to wise men or wisemen to fooles A. Cato saith that fooles bring more profite to wise men because wisemen seeing their folly they endeauour to avoyde it whereas fooles on the contrary make no vse of the wisedome of the wise by reason of their folly Q. VVherefore doe Serpents since they hate all mankinde yet chiefly bend their forces against women A. By reason of the perpetuall enenmitie put by God betweene the woman and the serpent and the seede of the woman and the seed of the serpent Of which one thus writes concerning the blessed seede of the woman that broke this head of the Serpent Quos anguis dirus tristi de funere strauit Hos Sanguis mirus Christi de vulnere lauit And as another to the like effect Anguis peccatum mortem generauit in horto Sanguis iustitiam vitā reparauit in ara 1 Where the dire serpent brought in wounds and death Christ his by blood hath heald restord our breath 2 Both sinne and death to our succeeding losse The serpent gaue in garden to mankinde But Christ restorde againe vpon his crosse Iustice and life whereby we ransome finde And as another to that purpose Soluit pendendo quod Adā cōmisit e dendo Q. How is death proued to be nothing to vs A. Thus when death is then wee are not and when we are then death is not therfore death is nothing to vs. Q. How is our life proued to be a something almost depending vpon nothing A. Thus the yeeres that are past are gone those we haue not the future we are not certaine of and therefore boast not of the ●ime present is but a moment and that is the brittle thred it depends vpon And therefore to this I adde with a father happy is he that in this his short minute

neuer losse of dayes Q. It being demanded of Aristotle whether a fault committed in drunkennesse were to be punished or remitted a man not being the ●● himselfe A It was answered Hee which in drunkennesse committed any offence was worthy of double punishment first for being drunke secondly for his offence therein Q. Who are those that draw death out of that wherwith others preserue life A. The Drunkard and the Glutton Q. What two Monasillables are those that diuide the whole world A. These two Pronownes Mine and Thine Q. Of Retribution how many bee the sorts and what are the best or worst degrees therein A. There are foure sorts which are these following 1. To repay good for good fitnesse 2. To repay euill for euill peruersenesse 3. To repay euill for good Diuellishnesse 4. To repay good for euill Blessednesse Q How many things are chiefly required in a good Chirurgion A. These three properties 1. A Hawkes eye 2. A Lyons heart and 3. A Ladies hand Q. Cato repented himselfe of three things and what were they A. 1. That euer hee beleeued a woman 2. That he euer spent time idlely 3. That hee euer went by water when he might goe by land Q What were those three things Saint Austin wished he had liued to haue seene Paulum in ore Romam in flore Christum in corpere A. 1. Rome in her flourishing estate 2. To heare Saint Paul preach 3. To haue seen Christ in the flesh But we saith Lactantius will giue God thankes that wee are not Pagans but Christians that wee liue in the time of the new Testament and not of the Olde Q Plato gaue thankes to nature for foure things and what were they A. 1. That he was a man and not a Beast 2. That hee was a man and not a woman 3. That he was a Grecian and not a Barbarian 4. That he liued in the time of Socrates Q. In how many formes doth a Physition appeare to his Patient A. In these three formes 1. In the forme of an Angell when he promiseth helpe 2. In the forme of a God when he performes it 3. In the forme of a Deuill when he asketh his reward And therefore it is the Physitions rule Accipe dum dolet Take the sound fee whilest the sicke hand giueth it Q. What three things are those that chiefly preserue life A. A ioyfull Heart a quiet Minde a moderate Diet. Q. What two things are those that make equall the Miserable and the Happy A. Sleepe and death Q. What passion and disease are those that cannot be hid A. Loue and the Chin● cough Q. What is the cause that the Deuill aboue any other beast of the field should assume the forme of a Serpent and that out of the putrifaction of mans body wormes and serpents should be produced A. It is answered according to Melancthon because man was puft vp with the Poyson of the Serpent in Paradise the Deuill hath euer since delighted in the forme of a Serpent for the conquest then atchieued in that shape and to this day it is reported that in some part of Africa and Asia are found Serpents that Deuils doe inhabite And that out of mans corruption Serpents doe and should spring the cause is manifest that it is from the impuritie and filthinesse of sinne of which as one implyeth it is not vnnecessary that out of a mans flesh a substance of the greatest sinne against God should creatures be ingendred of the greatest hate and enmity to man Q. What is the wisest of all things A. Tha. Mal. answered Time for it finds out all things teacheth and altereth all things Q. What People are those that haue but one Day and Night in the whole yeare A. Those that liue vnder the Pole Articke for to those the Sunne neuer ascends the Horizon 24. degrees nor comes vnder it so that they haue sixe signes aboue and sixe beneath it Q. Whether may the Bat be reckoned amongst the number of birds or Mice A. The Bat possesseth such an euennesse betwixt both that shee cannot iustly bee sayd to be absolutely either the one or the other for she hath wings but no feathers shee flies but in the Euening shee hath teeth which no bird hath and she nourisheth her yong with milke which no bird doth yet because she hath wings and flies wee reckon her among the Number of Birds Q. What birds are the most wicked but the shortest liu'd A. Sparrowes which for their much salacitie and wan●onnesse liue not aboue two yeares Zenocrates telles a story of a Sparrow which pursued by a Hawke flew into his bosome for refuge which he tooke and kept and the bird would still attend on him Q. What creatures of all other are the longest liu'd A. Man the Dawe the Hart and the Phoenix whereas most other compared with them are short the Hare liuing but ten yeares the Cat as many the Goat but eight the Asse 30. The Sheepe ten the Dogge 14 and sometimes 20. The Bull 15. the Oxe because gelded 20. the Sow and Peacocke 20. the Horse 20. and somtimes 30. the Doue eight the Turtle eight the Partrich twentie and fiue Q What Creature of all other sheds Teares at his death A. The Hart that fearefull and drie creature that brayes after the water Brookes Psal. 24. Q. What chiefly fats a Horse A. The eye of the Master Q. One asked Aristotle what was the fruit of all his Phylosophy A. Who answered to do that out of a free disposition which lawes and enforcements doe compell others vnto Q. What kinde of Creatures are those that sleepe not with their owne faces A. Painted women for the most part suspitious harlots Q. What is that that is too hard for one to keepe enough for two and too much for three A. A Secret Q. To whom may a man best commit his secret A. To a common Lyar for hee shall not bee beleeued though hee tell truth Q What waters of all others ascend highest A. The Teares of the faithfull which God gathers into his Bottle Q. Of all the Fishes in the Sea which do our Naturalists obserue the swiftest A. The Dolphin which swimmes faster then either Bird or Arrow flies which fish of all others is most dangerous to Marriners Q. What three Letters are those that make vs bond men and free A. They are E V A which inuerted are A V E the Angels salutation Q. VVhat two Letters are those that yong Infants first cry out vpon A. E A according to the Poet Clamabunt E A quotquot nascuntur ab Eua. All cry out of E. and A. That are borne of Eua. The males especially vpon A. and the females vpon E. except Zoroastes of whom it is read that hee was borne laughing who as Plinie notes was the first finder out of Magicke Q. VVhat is that which being contained in it selfe yet from it thousands doe dayly spring and issue A. The Eg frō whence are produced fowles fishes birds and

●nd the Fox take her and yet they sparde her me But once the Priest and she is gone Iest. 7. A certaine boysterous Rusticke yet prompt and conceited trauelling on the way with a long pike staffe on his necke was suddenly and furiously assalted by a great Mastiffe which came vpon him with opē mouth violence as if hee would at once deuoure him who presently to withstand the danger by rescue of himselfe runs the pike and sharpe end thereof into his throte whereupon he presently dyed which the owner thereof seeing comes earnestly vnto him and betweene threatning and chiding asked him why hee stro●ke him not rather with the blunt end of the staffe why Sir quoth hee because your dogge ranne not at mee with his tayle Iest. 8. A certaine vaine glorious Souldier bragged in all places that he came of 9. Kings that hee had of his kindred and going about to name them could reckon but sixe a Player standing by told him he knew the rest The three Kings of Colleyne Iest. 9. A certaine Astronomer had deuined of king Henrie the seuenth of England that he should dye in such a yeare the king hearing of it sent for him and questioned if he were an Astronomer who told him that he did professe that art the king asked him if he could foretell where he should bee in the Easter-holy dayes he answered be could not then quoth the king thou shalt see mee diuine more certainly for I tell thee thou shalt bee in prison whither hee Iest. 9. One asked a prostitute Ladie of Florence how her children so likely resembled her husband shee so vsually commersing with others Andswered I suffer no other to Board my ship before her carriage be full Iest. 10. One asked a Painter why seeing he could draw such excellent proportions he begot such deformed children who answered In tenebris quidem fingo sed in die pingo I make the one in the light and the other in the darke Iest. 11. A certaine conceited traueller beeing at a Banquet there chanced a Flye to fall into his cup which hee being to drinke tooke out for himselfe and afterwards put it in againe for his fellow being demanded his reason answered that for his owne part he affected them not but it might be some other did There is extant to this Iest an Epigram of Sir Thomas Mores which I haue here inserted Muscas ê Cratere tulit Conuina priusqu● Ipse bibit reàdit rursus vt ipse bibit Addidit causam muscas ego non am● dixit Sed tamenè vobis nes●io nunquis amat Thus Englished Out of his glasse one tooke a Flie In earnest or in iest I cannot tell but hauing drunke Return'd it to the rest And for he would offencelesse seeme He shewed his reason too Although I loue them not my selfe It may be some here doe Iest. 12. One asking a merry blinde man in what place he lost his eyes answered from either side his Nose So likewise Diogines beeing at dinner with a bald man thus sayde honest friend I will not speake thy contumely but commend thy haires that flew from so bad a head Iest. 13. It is reported of one Iames de Castello a Bononian a man of eminent knowledge and learning but exceeding little stature sent an Embassadour to Pope Boniface the eight insomuch that deliuering his Embassage the Pope imagining that hee kneeled on his knees made vnto him long action with his hands that hee should rise vp vntill one of his Cardinals gaue him to vnderstand that he was another Zacheus Iests A certaine fellow condemned and at the place of execution began to disputeth with iudge by what conscience he could hang him a poore thiefe and no malefactor who asked him by what conscience he could take from another that was not his and thus the controuersie began and continued till at last the hangman turnes him off and so ends the strife A CONCLVSION TO this book in way of answer to him that demanded what was the perfect vse of Bookes A. To increase knowledge confirme iudgement compare the times past with the present and draw vse out of both for the future to bring foorth the dead speaking and conferring their knowledge to the liuing according as the Poet to this purpose wittily writeth O blessed letters that combine in one All ages past and make one liue with all By you we doe conferre with who are gone And the dead liuing vnto counsell call c Bookes the most sweet commendable and delectable houshold stuffein the world the most free and trustie reprouers for Nullus amicus magis liber quam Those dead yet liuing companions those regular obsequies that speake not but when they are desired and no longer then they are contentiue from their Treasurie what continuall Physicke hath the World receiued to purge out the dulnesse of naturall capacitie and the very Image of death as the Poet stiles it Nam sine doctrina vita est quasi mortis Imago Yet from this sweet and excellent society what a part of the world are exempted and liue in darknesse Therefore thou which enioyst the vse thereof and art conuersant in their Councels be more in goodnesse as thou art in knowledge and then this conclusion shall well befit thee thy house and thy houshold-stuffe Conclusion Tum foelix domus est tum numerosa supplex Cum pius est Dominus bene parta domus Englished Happy the house the goods whereof excell When the owner 's Godly and those gotten well FINIS THE COVNTRY-MANS COVNSELLOR OR Necessary addition to his yearely oracle or Prognostication Calculated by Art as a Tutor for their helpe that otherwise buy more than they vnderstand Beginning with this yeare of our Lord God 1619. And so continuing forward as the Benefite and Vse shall incourage With many other necessary Rule● and Obseruations of much profit and vse being knowne By E.P. Philomathem LONDON Printed by Bern. Alsop for Leonard Becket and are to bee sold at his shop in the Temple neere the Church 1619. TO THE BVYERS yearely of Almanackes and Prognostications Prefatio siue Admonitio pia vtilie THou whose short span of life as plaine appeares Hangs but vpon the wast of some few years Which that Arithmetician best of men Cast but in his account threescore and ten How soone they will determine digge thy graue Thou maist obserue that seest what wings they haue How with no sound they wheele their times about Eating with silence Liues and Leases out As here 's a date but yesterday renude Nor more it seemes yet doth a yeare conclude In which that Dayry of little cost Is now runne out and that small value lost Wherewith t' was purchasd if thou not extend Thy thoughts to make it thus farre forth thy friend That euery yeare thy Almanacke thou buyest Thou art one yeare nearer to the yeare thou dyest And from that meditation so prepare Thy lise that death neere seize thee vnawares