is made vnto them so though wee haue a little shew of pleasant entertâ—inment in this world yet at our deaths wee must render a seuere and strict account for the same Steâ—a de contempâ—u mundi As no man doth maruell that that is molten which might bâ— melted 〈◊〉 or burnt which is combusâ—ibâ—e so to be dead is not to be maruâ—llâ—â— at because we are mortall Plâ—t As borrowed money is willingly to be paide againe so our life which God hath lent vs is 〈…〉 to be rendered to him againe when he cals for it idem No man taketh it in ill part to haue a candle lighted but euery one misliketh to haue it put out so we reioyce at a birth but sorrow at death Idem He that beyond measure is giuen to wine doeth also sucke vp the dregs so there are many that loue their liues so well that they would not die no not in old age Seneca As hee is more prosperous whom a speedy wind bringeth into the hauen then he that is in a calme wearied vpon the sea so hee is more fortunate whom speedy death taketh out of the miseries of his life Seneca As fire burneth fiercely when it hath store of fewell but dieth of his owne accord when it lacketh matter so great is the difference betweene the death of young men and old men Sene. A sword-player fearefull in all the fight smiteth home and growes valiant or rather desperate when he seeth no way but death so death is fearefull being farre off but lesse dreaded being at hand Seneca As Swans seeing what good is in death doe end their liues with singing so ought all good and honest men to do Cicero lib. 1. Tusc. quaest Vnripe Apples are hardly pulled from the Tree but being ripe they fall of their owne accord so force doth take life from young men but maturity and ripenes from old men Idem de senectute They that speake euill of the dead are like vnto dogges that bite at stones cast at them but doe not touch them that hurt them Aristoteles in Rhetoricis ait Platonem huius similitudinis authorem esse As Croesus with all his wealth so Aristotle with all his wit and all men with all their wisedome haue and shall perish and turne to dust As Aristippus searched how to porlong his life so Socrates sought how he might yeeld to death As life is the gift of God so death is the due of nature and as we receiue the one as a benefit so must we abide the other of necessity As the bud is blasted as soone as the blowne Rose and as the wind shaketh off the blossome as well as the fruit so death neither spareth the golden lockes nor the hoarie head As a Bee stinging a dead body takes no hurt but stinging a liue body oft times looseth both sting life together so death so long as it stung mortall men onely which were dead in sinne was neuer a whit the worse but when it stung Christ once who is life it selfe by and by it lost both sting strength As the brasen Serpent was so farre from hurting the Israelits that contrariwise it healed them so death is now so farre from hurting any true Israelite that on the other side if affliction as a fierce Serpent sting vs or if any thing else hurt vs presently it is helped and redressed by death Those which will needs play the hobgoblins or the night walking spirits as we call them all the while they speake vnder a hollow vault or leape forth with an vgly vizard vpon their faces they are so terrible that he which thinkes himselfe no small man may perhaps be afrighted with them But if some lusty fellow chance to step into one of these and cudgell him well fauouredly and pull the vizard from his face then euery boy laughes him to scorne so death was a terrible bulbegger and made euery man afraid of him a great while but Christ dying buckled with this bul-begger and coniured him as I may say out of hâ—s hollow vault when as the dead comming out of the graues were seene in Ierusalem and puld the vizard from his face when as hee himselfe riâ—ing left the linnen cloathes which were the vizard of death behind him Doctor Playfer As that Asse called Cumanus Asinus â—etting vp and downe in a Lyons skin did for a time terrifie his master but afterwards being descried did benefit him very much so death stands now like a silly Asse hauing his Lyons skin puld ouer his eares and is so farre from terrifying any that it benefits all true Christians because by it they rest from their labours and if they be oppressed with troubles or cares when they come to death they are discharged All the while Adam did eate any other fruite which God gaue him leaue to eate hee was nourished by it but when hee had tasted of the forbidden tree hee perished so death had free leaue to deuoure any other man Christ onely excepted but when it went about to destroy Christ then it was destroyed it selfe Those barbarous people called Canibals which feed onely vpon raw flesh especially of men if they happen to eate a peece of rosted meate commonly they surfeit of it and die so the right Caniball the onely deuourer of all mankind death I meane taking of Christs flesh and finding it not to bee raw such as it was vsed to eate but wholsome and heauenly meate indeed presently tooke a surfet of it and within three dayes died As when Iudas had receiued a sop at Christs hand anon after his bowels gushed out so death being so sawcie as to snatch a sop as it were of Christs flesh and a little bit of his body was by and by like Iudas choaked and strangled with it and faine to yeeld it vp againe when Christ on Easter day reuiued Sharpe frosts bite forward springs Easterly winds blasteth towardly blossomes so cruell death spareth not those whom we our selues liuing cannot spare as it spared not King Edward the sixt nor sir Philip Sidney who could neuer haue liued too long As madnesse and anger differ nothing but in continuance and length of time so neither doe death and sleepe The Deuill AS the Lyon that killed the disobedient Prophet returning from Bethel did neither teare his dead body nor hurt his Asse after the same manner is the power of the Deuill being a roaring Lyon restrained and kept within limits so that he can extend his furie no further then God giueth him â—eaue As they that would haue dogs come vnto them allure them with bread or â—lesh so the Diuell allureth soules vnto â—im with pleasures and riches Clemens Alexand. lib. 2. storm As a fish â—natching at the bait not seeing the hooke is taken so the Diuell hauing the power of death greedily carrying Iesus vnto death and not seeing the hooke of his diuinity included in him was caught and ouerthrowne himselfe Idem in Symb. Apost As one night is
necessary that it bee repaired on the one side as it is decayed on the other so the soule hath in it a pestilent-heat which is the concupiscence and euil inclination of our appetites consuming and wasting all good therefore it is needfull that that bee daily repaired by deuotion which is wasted and decayed by that hurtfull and pestilentiall heat ibidem As they that haue the charge and keeping of a clocke are wont euery day twice to wind vp the plummets for they of their owne proper motion doe by little and little descend and draw towards the ground so they that desire to keepe their soules vpright and well ordered ought at the least twice a day to erect and lift vp her waights seeing that our wretched nature is so inclinable to things below that it alwayes endeuoureth to sinke downwards ibid. As a precious stone is not inclosed in earth but in Gold so doth not God put his soueraine balme but into a pure soule cleane and free from filthy and enormous corruption As a liuing body not onely feareth death but also seuers wounds yea and the itch and scabs albeit they be small so a soule that liueth in grace not onely feareth and abhorreth grosse and hainous sinnes but also those that seeme of lesser moment and doe make way and entrance to those that bee grosser ibidem As a still and calme water is fitter and more disposed to represent the images and shapes of things no otherwise then a glasse so also in a quiet and calme soule all things are represented most clearely and perfectly ibidem As two seasons are necessarie for corne cast into the Earth a cold season that it may be hardned and rake deepe rooting and a warme that it may increâ—se and sproute aboue the earth so are both seasons necessary for our soules a warme season that they may increase in charity and a cold that they may bee rooted in humility Ibidem As ground well watered in the morning by the coolenesse temper doth all that day defend the hearbs planted in it from the heat of the Sun so let the soule of the righteous be watered in due season and by prayer bee well moistned in God that it may alwayes haue in it selfe the continuall coole of deuotion by which it may bee defended from the loue of the World ibidâ—m As the body is the instrument of the soule so the soule is the instrument of God Plutrachus As a tame bird if shee belong nourished in a cage and be let goe yet endeuoureth to returne thether againe so our soule being long resident in this body is not easily separated from it but the soule a Child doth easily depart hence Ibidem As a torch put out if it be forth with put to the fire by by recouereth light so a soule the lesser time it staieth in the body it sooner becommeth like vnto it selfe Idem They that are manumitted and set free doe now those things of their own accord for themselues which they were wont to doe for their Lords so now the soule doth nourish the body with much labour and many cares but afterwards being free it doth nourish it selfe with the contemplation of the truth neither can it bee sundred from it Idem As they that haue their feet vnder other mens Tables and dwell in other mens houses are vixed with many discommodities and doe alwayes complaine of one thing or other so the soule doth now complaine of the head now of the feete now of the stomacke now of one thing now of another signifying that shee is not in her owne house but that shee must goe hence very shortly Seneca The MINDE AS an euen ballance is alike inclined to either side and swayed of it selfe to neither so is a doubtfull mind Plutarchus As they that pound Frankinsence albeit they wash their hands yet a good while after doe smell of that odour so the minde being long conuersant in honest businesses will long preserue a pleasant memory of it idem As those Beasts that haue their hoofes hardned in rough and sharp wayes can easily abide any way whereâ—s the hoofes of those beasts are easily broken that are fed and fatted in rancke and fenny pestures so the mind that is accustomed to brooke hardnesse is not easily offended Seneca A flame can neither be held downe neither can it rest so an honest minde and well disposed is by a naturall inclination caried vnto those things that bee honest Seneca Young trees are bended which way we will heate doth vnwarp crooked bords and that which is borne for some other vse is brought to our bent so much more doth the mind receiue any forme being more flexible and obsequious then any humour Seneca As a disease in the body is vnderstood before hand by heauinesse and indisposition so a weake mind by some disturbance doth foresee some euill that is comming vnto it Seneca As first the humour is to be purged whence madnesse proceedeth and afterwards the man is to be admonished otherwise hee that admonisheth a mad man how hee ought to goe and how to behaue himselfe abroad is more mad then hee that is franticke so first the minde is to befreed from false opinions and then the precepts of Philosophy are to be instilled into it Seneca As when Children learne first to write their hands are held and directed and afterwards they are commanded to follow their Coppy so first the minde is to be led by rule vntill it can rule it selfe Seneca If Iron be placed betweene an Adamant and a load-stone it is now carried this way now that way so a doubtfull and wauering mind is sometimes caried to that which is honest and sometimes by headstrong affections it is haled to the contrary As Venus had her mole in her cheeke which made her more amiable Helen her scare in her chinne which Paris called Cos Amoris the Whetstone of Loue Aristippus his Wart and Licurgus his Wen so in the dispotion of the minde either vertue is ouershadowed with some vice or vice ouercast with some vertue Iohn Lilly The goods of the Minde THe Sunne-beames although they tough the earth yet they are there whence they are sent so the minde of a wise man although it bee conuersant here and there yet it is with himselfe Seneca As the foolish vulgar people with great labour and with great cost doe seeke for remâ—dies medicines which grow in the furthest Indies and in Aethiopia when that springeth in their gardens which can better cure them so with great endeuour wee seeke for abroad the furniture of a happy life in Empire in riches and pleasures when it is in our minds and soules which doth make vs happy The diseases of the Minde IF the â—ountaine be muddy and troubled whatsoeuer streames flow from thence cannot bee pure so if mind be infected with euill affections it doth vitiate all things that come from it but the contrary hapneth if it be pure and peaceble Plut.
engrauers Rogers Christoper Switzer and Cure Musicke THe Load-stone draweth Iron vnto it but the stone of Aethiopia called Theamedes driueth it away so there is a kind of Musicke that doth assaâ—ge and appease the affections and a kind that doth kindle and prouoke the passions As there is no Law that hath soueraintie ouer loue so there is no heâ—â—t that hath rule ouer Musicke but Musicke subdues it As one day takes from vs the credit of another so one straine of Musicke â—â—tincts the pleasure of another As the heart ruleth ouer all the members so Musicke ouercommeth the heart As beauty is no beautie without verâ—â— so Musicke is no Musicke without Art As all things loue their likes so the most curious eare the delicatest Musicke As too much speaking hurts too much galling smarts so too much Musicke gluts and distempereth As Plato and Aristotle are counted Princes in Phylosophie and Logicke Hippocrates and Galen in Physicke Ptolomie in Astrologie Euclide inâ— Geometrie and Cicero in eloquence so Boetius is esteemed a Prince and Captaine in Musicke As Priests where famous among the Egyptians Magi among the Caldeans and Gymnosophistes among the Indians so Musitians flourished among the Grecians and therefore Epaminondas was accounted more vnlearned then Themistocles because hee had no skill in Musicke As Mercurie by his eloquence reclaymed men from their barbarousnesse and crueltie so Orpheus by his Musicke subdued â—ierce beasts and wild Birds As Demosthenes Isocrates and Cicero excelled in Oratorie so Orpheâ—s Amphion and Linus surpassed in Musicke As Greece had these excellent Musitians Arion Doceus Timotheus Melesius Chrysogonus Terpander Lesbius Simon Magnesius Philamon Linus Stratonâ—cus Aristonus Chiron Achilles Clinias Eâ—monius Demodothus and Ruffinus so England hath these Master Cooper Master Fairfax Master Tallis Master Tauerner Master Blithman Master Bird Doctor Tie Doctor Dallis Doctor Bull M. Thomas Mud sometimes fellow of Pembrooke Hal in Cambridge M. Edward Iohnson Master Blankes Master Randall Master Philips Master Dâ—wland and Master Morley Sinne. AS he runneth farre that neuer returneth so he sinneth deadly that neuer repenteth Porters and Cariers when they are called to carry a burden on their shoulders first they looke diligently vpon it and then they peise and lift it vp and trie whether they are able to vndergoe it and whether they can cary it so before we sinne we should consider whether wee bee able to carry the burthen of it that is the punishment which is Hell fire Lâ—do Granant lib. 1. Ducis 〈◊〉 As the paâ—ate that is corrupted and distempered by ill 〈…〉 cannot tast the sâ—eeâ—nesse of 〈…〉 which is sweete seemeth bitte 〈…〉 which is bitter sweeâ—e so a 〈…〉 rupted with the humors of 〈…〉 inordinate affections and 〈◊〉 to the flesh pots of Aegypt cannot 〈◊〉 Mâ—nna nor the bread of Angels Ibid. Euen as in a country whâ—â—eall are borne Aethiopians it is â—ot an vgly thâ—nâ— to be blacke and as where all arâ— drâ—â—ke it is no ignominy noâ— slanâ—er to bee drunke so the monstrous seruitude and slaueâ—e of sinne because it is so familiar and common to the world scarsly is knowne or noted in any man Ibidâ—m â— As swine are a certaine heard of beasts that delight in myre and durte and are nourished with the basest and most vncleane meates so the filthy soules of sinners are delighted with no other thing except with the most filthy durâ—e and carnall pleasures Ibidem As wine is mared by vineger and â—uits are spoiled of wormes and euery â—ontrary is corrupted of his contrarie â—â—also all the powers of our soule are â—â—urbed and infected through sinne â—â—ich is an especiall enimie and most â—ontrarie to our soules Idem Euen as adultery is the most contraâ—y thing to marriage so that which is â—most contrary to a godly and vertuous â—ife is sinne Ibidem Euen as the rootes of trees being cut vp the boughes and branches which receiue life from the rootes doe forthwith wâ—ther and perish so those seauen capitall sinnes which are wont to be termed the seauen deadly sinnes which are the generall and vniuersall â—ootes of all other vices being hewen in â—under and vtterly eradicated out of 〈◊〉 soules suddaindly all the vices will die which are deâ—iued from them Idem lib. 2. ducis peccat As the comedies of Plautus and Terence are at this day the very same Comedieâ— which they were a thousand yeares agoe albeit the persons that then acted them be changed so the same vices which in times past were in thâ— men of this and that condition 〈◊〉 now also although perhaps the nameâ— be somewhat changed Ibidem As deadly poyson speedily pearcâ—â—â— the heart killeth the Spirits and bringâ—â—th death so sinne killeth the soule and speedily bringeth it to destruction Ibidem It is said that thunder bruseth thâ— tree but breaketh not the barke anâ— pearceth the blade and neuer hurtâ—â—â— the scabberd euen so doth sinne wounâ— the heart but neuer hurt the eyes anâ—â— infect the soule though outwardlâ— it nothing afflict the body As the Deuil is the father of sinne 〈◊〉 sinne is the mother of death As a man comes into a house by thâ— gate so death came into the world by sinne As a fire goeth out when all thâ—â—ewell is spente but burneth as long aâ— that lasteth so death dyeth when sinnâ— ceaseth but where sinne aboundeth 〈◊〉 there death rageth As cursed Cham laughed to see Nâ—abâ— nakednesse so the diuel loues a life to seâ—â— vs sinne As pride is farre off from him that repenteth so humility is farre off from him that sinneth Marcus Heremita de his qui putant ex operibâ—s iustiâ—â—cari A young man in a tauerne seeing Diogenes fled through shame further into it nay sayes Diogenes the further thou flyest into it the more thou art in the tauerne so sinfull men the more they hide themselues within themselues the more they are that they are but they must come out of themselues if they desire to auoide themselues Plut. in Moral The fish Ephâ—mera is bred without engendering of the putrifaction of the earth and within three houres afteâ— it is bred it dyeth so sin is bred beyond the course and order of nature of the corruption of the appetite and is extinguished by the three parts of repenâ—ance contrition confession and satisfaction F. Ioannes à S. Geminiano lib. 4. de natalibus volatil cap. 62. Drinke doth kill a mouse as Aristotleâ—aith â—aith so doth sin kill the soule Idem lib. 5. de animalibus terrestribus c. 35. As a mule is engendred against the course of nature so is sinne engendeâ—ed not of nature but it is a vâ—ce and an enormity of nature desiring that which is not of the same order Ibâ—dem cap. 93. Old age is full of misery which bringeth a corporall deaâ—h so sinne is full of misery which bringeth eternall death Idem lib 6. de homine et membris â—eius cap. 52. As there bee seuen kinds of leprosie so there are seuen capitall sinnes 53. the
imperfecti As no man can measure the winde or weigh the fire so no man can attaine vnto the vnsearchable iudgements of the Lord. Euen as one standing vpon the shoare doth see the Sea and yet doth not see the breadth and depth of it so the Angels and all the other elect which bee in Heauen doe see God really yet they cannot comprehend either the depth of his greatnesse or the altitude of his etâ—nitie Lodouicus Granatensis lib. 1. Ducâ—s peccatorum Euen as there can be found nothing more bright and visible then the Sunne yet nothing is lesse seene then it by reason of the excellency of his brightnesse and the weakenesse of our sight so there is nothing in it selfe more intelligible then God yet there is nothing in this life lesse vnderstood then he for the same reasons Ibidem As the Painter when he depainted the funeral solemnity of a certaine Kings Daughter pourtrayed her kinsfolks with heauy countenances and her Mother more sorrowfull then the rest but when he came to delineate the Father he did couer his face with an artificiall shadow signifying thereby that his Art did here faile him so when we speake of God and the deepe mysteries of his diâ—â—nitie vnder awe of admiration wee are to lay our hands on our mouthes and to adore him with ineffable and chast silence Ibidem God is not the Authour of sinne AS the Sunne which is made to illustrate and enlighten things cannot obscure and darken them so God who is righteousnesse it selfe cannot doe vniusily Origines lib. 3. contra Celsum As the wicked doe naughtily entreate the goodnesse of God so God doth vse to good ends the euill workes of the vngodly Eusebius Emissenus hom 4. de Epiphania As the Smith is not the cause why the iron rusteth nor the progenitour of a liuely body is the cause of the filth and blemishes it afterwards gathereth so neither God although he make and order all things is the cause of any sin and wickednesse in them Mercurius Trismegistus in Pymandro As it belongeth vnto God being only good to bee the cause of euery good worke so it is vnmeete and incongruous that hee should be supposed the authour of any euill Fulgentius lib. 1. As a Master that would try his serâ—ant whether he be good or bad setteth in place where hee may come to sweet meats money now if this seruant dee take any his Master compelled him not to ill but laid open his bad disposition so also God giuing vnto men occasion to sin if they will sinne he doth not make them to sin but manifesteth the maliciousnesse of their hearts Chrisostomus homil 46. operis imperfecti As the Sun is not hurtfull although it seemeth so vnto weake and bleare eyes and as hony is not bitter to the tast albeit sicke folke deeme it so so God â—s not euill nor carelesse of mens actionsiâ— albeit wicked and reprobate men thinke him so Chrisost. hom 7. in Ioan. As it is no wonderfull thing to make a golden Bracelet of gold but it is admirable to make pure gold of base lead so to make good of good is a thing of no such wonder but to extract vertue out of vice this is diuine God out of the wickednesse of the vngodly done against the righteous doth extract their profit yea out of our owne faultes hee doth produce our welfare for by it he worketh in vs contrition and by his fauour wee bring forth the fruits of repentance Pintus in Eze. cap. 38. The patience and long animity of God AS God patiently suffered Ionas to bee swallowed of the Whale not that he should perish but that he being cast vp againe might more submit himselfe vnder the mighty hand of God and more glorifie him so God from the beginning hath beene patient in suffering man to bee swallowed vp of that great Whale who was the authour of preuarication not that hee should finally perish but that he might prepare him to seeke for that saluation of which Ionas was a signe Irenaeus lib. 3. contra haereses cap. 22. An houshoulder doth not suddainly cast forth a faithfull seruant but desireth him to stay so the Lord long suffereth if any one hath beene faithfull vnto him August sermone 146. in Lucam As Cities and Common-wealths doe nourish hangmen and executioners of iustice by whom â—hey may exceute offenders and malefactors not praysing the office of the hangman but tolerating his ministry for necessary vses so God the great magistrate and justicer of this world doth suffer tyrants and oppressors as certaine hangmen that by them he may take vengeance of vngodly men and afterwards deliuereth the tyrants vnto torment so God punished the Children of Israell by the Assyrians Theodoretus ser. 6. de Gracarum affectionum curationâ— Gods Prouidence AS a King when he would keepe any man safe from danger placeth him in his palace that not onely the wals of the King but also the eyes of the King may defend him from his enemies then the which guard none can be saser so the heauenly King by the same prouidence doth defend his Lodouicus Granatensis lib. 1. Ducis Peccatorum As the Sun doth not onely illuminate Heauen the Sea and the Earth but shineth also thorow a window or a little â—reuice and doth cast light into the inmost place of the house so the diuine prouidence doth not only preserue great things but also respecteth the very least that are in the Earth Clemens Alexandâ—mus lib. 7. stromatum As wee know that there are men in a Ship that directly sayles into an hauen although we 〈◊〉 none of them by reason of the right guidance of it so we know that God is the gouernour of all things by his prouidence albeit we cannot see him with our carnall eyes Theophilus Antiotheâ—us lib. 1. ad Antolycum As an house decayeth without an inhabiter as a Ship perisheth without a Pylot and as the body dyeth being forsaken of the soule so all things goe to wracke and ruine without the diuine prouidence Lactantius lib. 3. cap. 20. As a Wagoner directeth his chariot and a Pylot his Ship so God guideth all his creatures Philo. lib. de Sommijs As we know that there is a soule in a mans body by the motion of the body albeit the soule be inuisible so God by his prouidence and ordering of all things is apprehended although by no eye hee can be discerned Theophilus Antiochenus lib. 1. ad Antolycum As an Eagle caryeth her young ones vpon her wings and as a mother carieth her child in her armes so God supporteth his Deuteron cap. 1. cap. 32. As God respecteth a little bird of the Sea called Alcyon that in the midst of winter he sendeth a calme for fourteene dayes which the Mariners call Alcyoâ— dayes till she hath hatched and fledged her young ones that the waues of the Sea may not trouble her nor destroy her brood so the diuine prouidence regardeth men in all their actions
he that is conuersant in Plâ—to and Aristotle shall become a learned Philosopher so he that obeyeth the Lord and doth his will and mediateth vpon his word shall bee made according to the image of his Master and shall resemble his sanctitie and integritie Clemens Alexandrinus lib. 7. Strom. As seruants obey their Masters and Wiues their Husbands and the Church her Lord the Disciples their Pastors so all men ought to be subiect to the higher powers not onely for feare but for conscience Greg. Nazian oratione ad subditos timore perculsos As we all are worthily angry with Adam because hee rather obeyed his wise then God so we should be angry with our selues because wee rather study to obey and please our flesh and others creatures then God Bernardus sermone 1. de omnibus sanctis As the legs doe swiftly and willingly obey the motions of the soule in running hither and thither so man should bee ready to obey the will of God in performing whatsoeuer hee commaudeth F. Ioannes à S. Geminiano lib. 6. de homine membris eius cap. 46. Repentance AS he is counted a mad foole that hauing many waightie burthens to be caried and many sufficient horses to carry them yet layeth all the burthens vpon one of the weakest and worst horses the other being sent empty way so is hee to bee counted a foole much more mad that imposeth the burthen of repentance to be carryed of old age sparing youth and manly age and letting them goe emptie which are much stronger and farre more fit to carry then old age old age being scarce able to support her owne infirmities Lodonicus Granat lib. Ducis peccatorum The repetance of wicked men fearing death is like that which sailers make when they are in danger of Shipracke they promise to chaunge their liues and to embrace vertue in their extremitie but when the storme is ouerpast they retuâ—ne to their former vomit and become worser then they were before making no account of their vowes and protestations yea reputing them as dreames and toyes Idem lib. 2. Ducis peccat As a thunderbolt lighting on a venemous Serpent extinguisheth all the poyson because it extinguisheth all the naturall moysture so the vertue of repentance extinguisheth wickednesse in sinners and the poyson of sin F. Ioannes à S. Geminiano lib. 1. de coelo elementis cap. 60. As snow maketh the earth fat by shutting the pores of the same so repentance albeit it maketh the body leane yet it fatneth the soule by restraining the appetites of the flesh ibid. As snow couereth many foule places so repentance couereth much infamy Ibidem As the Sea prouoketh vomit so repentance procureth abhomination of sinne As the Sea bringeth headach so repentance bringeth remorse of conscience ibidem As the Sand doth stay the violent rage of the Sea that it cannot passe the bounds so repentance doth restraine the violence of sinne least man should transgresse the commandements of God ibidem As Aloes is bitter so is repentance Idem lib. 3. de vegâ—tabilibus Plant. cap. 56. As Worme-wood driueth Mise and Wormes from bookes and clothes so repentance driueth temptations from the soule and bitings from the conscience ibidem As Centorie is an herbe both bitter and sweete so is repentance bitter in meditation of Gods iudgements and sweete in embracing his mercies ibid. Truth AS a glasse doth make no representation of any picture except it bee steeled or else vnderlaid with Tinne Brasse Gold or some such like solide substance which may stay the image from gliding thorow so the image of truth doth not shine but in solide and sound soules that are founded in true vertue As the wild beast is taken after he hath beene long hunted so the truth appeareth after it hath beene discussed by reason and sought with labour Clemens Alex. lib. 1. Strom. As a Gardiner knoweth how to gather a Rose without pricking his angers so a contemplatour and seacher out of the truth knoweth how to finde it without gathering of falshood with it Idom lib. 2. Strom. As all liuiâ—g creatures doe breath the same ayre but after diuerse manners so many come vnto the truth but after diuerse wayes Idem lib. 6. There are many wayes that crosse the Kings high way whereof some lead to headlong Rockes other to swift Riuers others to the deepe Sea therefore hee that is wise will keepe the Kings troden path which is freed from danger so when others speake this and that we must not depart from the truth but wee must more exactly and diligently seeke out the knowledge of it idem Hom. 7. If any man should see the Citie of Rome subuerted of enemies and neglecteth the defence of it when hee might haue defended it he doth seeme to haue betrayed it because hee freed it not when hee might so when thou seest the truth impugned indangered of wicked men and maist defend it if thou dost not safegard it thou betraiest it Chrsost hom 25. operis imperfect The beautie of Helen so inflamed the gallants of Greece that for her they a long time ventured their liues at the siege of Troy and at last sacked it so the holy Martyrs of Christ Iesus haue most valianly not onely ventred themselues at the siege of Sodome but laid downe their liues for the Truth sake which Truth of Christians is incomparably more beautifull then the Helen of the Grecians August Epist. 9. As a Partridge is good meate but it is not eaten raw because no stromacke can digest it so truth is a most excellent food but is not rawly or sowrely to be propounded but rosted or boiled and seasoned with the salt of wisdome for there is no stomacke that will receiue the raw and sowre truth Hector Pintus in cap. 58. Esayae As there is but one God so there is but one truth which is Christ. As the purest Emerald shineth brightest when it hath no Oyle so truth delighteth when it is apparelled worst Concord AS thou mayest easily breake speare by speare being seuered one by one which thou canst not doe being ioyned together so those that by variance are parted are easily ouercome when as those that hold together cannot be subdued Plut. Two or moe voyces sounding together doe make better harmonie whatsoeuer is done in a family let it bee done by the consent both of man and wife but yet by the dispose and order of the husband ibidem As in a body the best constitution is made of the temperature of moisture driues heate and cold so by the concord of brethren the stock and progeny doth best florish idem The stone of Tuscia albeit great doth swimme aboue water but being broken in peeces it sinketh to the bottome so by concord we are supported but by discord wee goe down wards and come to naught Plin. lib. 2. cap. 106. Aristot. de Natura cap. 12. As the stone of Scyros being whole doth flâ—te aloft but being parted doth settle to the
authoritie to remit sins in baptisme only to himselfe whereupon Iohn saith He it is that baptizeth with the holy Ghost so also he giueth speech to many but wisedome to a few to whom hee will and after what manner hee pleaseth August de scala Paradisi As the sight is conuersant about all things visible and the hearing about all things audible so wisdome is conuersant about all kind of beings and essences Pythagoras apud Stobaeum ser. de virtute As foolishnesse although it hath obtained that it desired yet thinketh that it hath neuer enough so wisedome is alwayes content with that is present neither euer repenteth it selfe Cicero lib. 5. Tusculanar As wee doe not approue the science of Physitians for the art sake but for the health it bringeth so wisdome which is the Art of well liuing would not bee desired if it effected nothing but now it is desired becasue it is as it were the worke-mistresse of all ioy and delight idem lib. 1. de Finibus As the Sunne is the eye and soule of nature by which all things are discerned begot nourished increased and cherished so is wisdome in the â—â—rld Politian in Lamia As Gold is the most precious among mettals so is wisedome among the vertues Lapidaries doe say that the stone Corneolum being hanged about the necke or worne on the finger doth helpe in disputation doth mitigate wrath and doth stay a slux of bloud so wisdome doth profit in disputation to find out the truth to represse anger and to stay our readinesse to sin F. Ioanneâ— Ã S. Geminiano lib. 2. de metallis Lapidibus cap. cap. 32. As the herbe Amomum is powerfull against the stings of Scorpions doth refresh the eyes and asswage the paine of the entrails so wisedome doth profligate the deceits of heretickes doth comfort the eyes of the minde and in griefe doth cheere the sad heart Idem lib. 3. de vegetabilus planti cap. 17. As the Box tree hath alwayes greene leaues so wisdome hath alwayes gratefull and amiable words ibidem As by ouâ— tast we relish things below here vpon the earth so by wisdome we tast those things that are about in Heauen Idem lib. 6. de homine eins membris cap. 65. A wise Man AS the wisest Grammarian may be found a foole in blacke-smiths worke and as the skilfullest Pylot may be found vnexpert in the Art of Medicine so he that is wise in those things that appertaine vnto God may bee a a foole in those things that concerne the world Origenes lib. 10. in Epist. ad Rom. cap. 16. As sweete odours by their fragrancie doe sweeten all the places neare vnto them so a wise man doth make all them the better that conuerse with him Philo lib. de somniis As the Mulbery tree doth first bring forth fruit and then Blossomes so a wise man brings forth workes before words Peraldus in summa virtutum Phidias could not onely make Images of Iuorie but also of Brasse of Marble or if thou haddest brought vnto him any baser matter hee would haue made the best of it that could be made so a wise man if it may bee will shew his vertue in riches if not in riches in pouerty if hee may he will shew it in his Countrey if not in his Countrey in banishment whether hee be Captaine or Souldier sound or sicke or in what estate soeuer he be in hee will behaue himselfe commendably in it Seneca Epist. 86. As an Adamant cannot be broken so the minde of a wise man can not bee daunted nor enfeebled Idem lib. 2. de tranquillitate As wee see the beautifull pictures when the Gate of the Temple is open so wee see excellent representations of vertue when a wise man openeth his mouth Socrates apud Stobaeum ser. de virtute As they that saile with successefull winds haue instruments ready whereby they may arme themselues against a storme so they that are wise in prosperitie will prepare themselues to beare aduersitie Idem apud Stobaeum ser. 1. de prudentia As Pylots obserue the winds least they bee crossed of them so a wise man doth obserue the affections of his mind least hee bee ouerwhelmed of them Aristonymus apud Stobaeum ser. 1. de prudentia As true loue towards a woman doth not desire a witnesse but hath enough if it secretly and alone enioy her so a wiseman is content with the testimony of his owne conscience Plutarchus in Moralibus As the Planet Mercurie departeth not from the Sunne albeit it be otherwayes a vaging and wandring Planet so a wise man may by no meanes wander and stray from honesty Plin. lib. 2. cap. 17. As the world is euery way round and sphericall so a wise man seeketh for nothing without himselfe but is content with himselfe Idem lib. 2. cap. 2. As the Birds Halcyones in the midst of winter doe make the Sea calme notonely for themselues but also for others so a wise man in the most turbulent times doth onely preserue vnto himselfe the tranquillitie of mind but also maketh others quiet and peaceable Idem lib. 10 cap. 23 As nature sheweth her selfe to lesse admirable in making a Gnat then in forming an Elephant so a wise man both in great and little matters sheweth himselfe excellent idem lib. vndecimo cap. 2. As snailes go slowly neither do they touch anything nor moue themselues any way but first they assay it with their hornes so it is meete that a wise man be consideratiue and discoursiue and by leisure and aduice take matters in hand a tast of them being first had idem lib. 9. cap. 32. As certaine beasts doe teare and rent off those parts of their bodies for which they know themselues endangered as the Beuer doth named also of some Castor so it is the part of a wise man sometimes to cast away his riches that he may saue his life Idem lib. 8. cap. 30. lib. 36. cap. 16. As God is the wisest and of greatest vnderstanding and yet speaketh the least so a wise man will speake nothing but that which is necessary Erasmus in â—imilibus The ancient Physiologers said that the Sunne was fed with salt water and the Moone with fresh so wise men seeke for bitter things so they bee profitable but fooles follow those things that are pleasant and delectable ibidem As vnwise men doe not foresee a tempest but too late when they receiue harme by it but contrarily wise husbandmen do foresee and take heed so the common sort of vnprouident men doe learne by woefull experience but a wise man doth auoide the euill foreseene As Democritus admonished his brother reaping his corne in a verie hot gleame that he should let the rest of his corne stand and carry that into his barne hee had cut downe because on a suddaine hee perceiued that it would raine exceeding abâ—ndantly ibid. As the Starres goe a contrary course vnto the world so a wise man goeth against the opinion of all Seneca
vnto very few neither are atchieued but by great labour Plants are nourished by mâ—derate watering but choaked by too much moysture so the minde is helped by moderate labours but confounded by â—mmoderate toyle Plutarch Nightingals contend so much in singing that their life doth sooner saile â—hem then their song so many through â—mmoderate study doe ship wrack their health and whilst in learning they would bee excelled of none they perish â—n their endeuour Plin. lib. 10. cap. 29. Continuall fecundity doth make â—arren a fruitfull field so continuall â—â—bour doth dull the sharpenesse of wit â—eneca detranquillitate vitae The King of Egypt did foolishly â—onsume the money of the land and the â—â—bour of the people about the building 〈◊〉 the Pyramides which were only for â—â—â—entation so many take great pains 〈◊〉 vnfruitfull matters As the little drops of raine pierce the 〈◊〉 marble and the Iron with often handling is worne to nothing so vntired labour doth ouercome all things Imitation AS many followers of Aristotle stammered in their speech like him many of Platoes familiars crouched in the shoulders like him so they that couet to expresse all things doe vnwisely imitate many foolish things Plutarchus As a Son desireth to be like his Father so they that imitate Authours doâ— endeuour theÌ„selues to be like them Seâ— As many yawne when they see others yawne and make water when they see others doe so so many arâ— moued to take businesses in hand noâ— by any certaine aduised iudgement buâ— they imitate what they see in others As the beast called a Buffe dotâ— imitate in the colour of his haires aâ—â— trees plants and places which heâ— lieth vnder or vpon so it shall be more safe for vs to imitate the rites and customes of whatsoeuer country weâ— trauell to or inhabit Mourning COuetous peisants when they haue horded vp many things doe not vse that is present but deplore that is lost so they that mourne and lament for the dead doe not enioy the liuing Plutarch As euery tree hath her fruit so there is not any other fruit of mourning but teares idem As a troublesome guest is sooner receiued into thy house then thrust out of doores so if thou giuest place vnto mourning it is not so easily expelled idem As light is comfortable to heauy hearts so are merry thoughts to mourners ibidem As a diseased Physition is not to bee praysed so neither a comfortlesse mourner The night followeth the day and the day the night summer followeth winter and winter summer so mourning followeth mirth and mirth mourning Husbandmen doe not weepe when they bury their corne in the ground because expect a plentifull haruest so wee should not immoderately mourne and lament when we leaue our friends in the graue because we looke for a ioyfull resurrection Chrysost. hom 41. in 1. Cor. As after great and vehement showers commeth a pure and cleare aire so after a masse of mourning and flouds of teares commeth the serenitie and tranquillitie of minde Chrysost. hom 6. in Mat. As by water and the spirit so againe by teares and confession we are purged so that wee doe it not for ostentation ibidem As raine doth moysten the earth so teares doe water the soule Idem hom 4. de poenit As he that is condemned by secular iudgement cares not for any faire sights or theatricall shewes so hee that mourneth truly careth not for pampring his belly Climacus de discretione gradu 26. When Roses are planted nothing is seene but thornes afterwards springeth the faire and louely fruit so they that sow in teares shal reape in ioy Isidorus Clarius oratione octaua tomi tertij In Gallia there is a very cold fountaine which as Fulgosus testifieth with the water doth send forth flames of fire so a true Christian with religious teares ought to streame forth the flames of diuine charitie Hector Pintus in cap. 40. Ezech. Plinie writeth that the teares of Vine-braunches doe cure the leprosie so the teares of those Vine-branches which are grafted into the true Vine doe cure the leprosie of sinne Saint Augustine witnesseth that the Eagle feeling his wings heauy plungeth them in a fountaine and so reneweth his strength so a Christian feeling the heauie burthen of his sinnes batheth himselfe in a fountaine of teares and so washing off the old man which is the body of sinne is made young againe and lusty as an Eagle As Peters faith was so great that he lept into a Sea of waters to come to Christ so his repentance was so great that he lept into a sea of teares when he went from Christ. As the Oliue tree is most aboundant in fruit when it distilleth so a Christian is most plentifull and powerfull in prayer when he weepeth As Mustard-seede hath his name in Greeke because it makes the eyes weepe so he that in prayer hath faith as a gaine of Mustard-seed hath such a faith as makes his eyes weepe As Elizaeus did cast salt into the waters of Iericho to make them sweete so must wee salt and season our prayers with teares to make them sauourie and delightsome to God Manners HEe that with contrarie winds is tossed hither and thither neither compasseth what he intended he doth not saile much but is tossed much so he that hath long liued and hath not liued well he hath not long liued but hath beene long Seneca As the litle Bee seasing vpon all flowers bringeth that home which is profitable so a vertuous man doth extract from euery place that which may make for the bettering of his life Plut. As the Ieat draweth a straw vnto it as the Load-stone draweth iron and the Chrysocalla Gold so euery man associateth that man vnto himselfe who is of like conditions and manners As Caeneus was made a man of a woman so some ill conditioned become better manered Plut. Salt waters that haue raine fall into them become sweeter then others so they are wont to be better whom the influence of the diuine grace doth change from a contrarie liuing as Paul was Nature AS of the same Clay the shape of this beast and that beast is formed which being dissolued is fit for some other figure so Nature of the same matter doth produce one generation which being extinct she propagateth of it others and others Plut. As Nilus bringeth forth wholsome fishes and fruitfull plants so it engendreth the Crocodile and the Aspe so Nature as shee is fruitfull in good things so shee bringeth forth something hurtfull idem An Oxe is fit for the plough a horse for the saddle and a dogge for hunting as saith Pindarus so euery man ought to apply himselfe to that manner of liuing which nature hath disposed him vnto idem Moles haue their sight taken from them but they haue their hearing well so where Nature hath denied the valour of body there she commonly bestoweth the vigor of minde Plin. lib. 10. cap. 69. As he that makes a ship or an house can easily
of the temple all the stomes were hewed with axes and hammers so the liuely stones that are to build the celestiall Ierusalem must be polished with diuers strokes and beatings ibidem cap. 19. As gold cast into water doth neither loose his colour nor his price but being cast into fire is made more splendent and pure so a righteous man doth not loose his vertue in the water of prosperity but in the fire of calamity is made more glorious and shining when as the wicked are like vnto clay that is dissolued in water and hardned in fire Hector Pintus in cap. 37. Ezechiel As a showre falling into the Sea â—eemeth to adde nothing to it so disâ—sterous fortune doth nothing hurt a wise man Seneca de consolatione â—ap 16. As Peter walked vpon the waters by â—aith so the boly Saints walke through â—he flouds of tribulations by faith F. â—oannes à S. Geminiano lib. 1. de caelo â—lementis cap. 94. As blacke leade is ofâ—en found in the â—aines of the earth with Gold and Siler so grieuous tribulations are often borne of the Saints with great ioy idem lib. 2. de Metallis lapidibus cap. 38. Debt AS wee giue money to haue a hand or a foote cut off if they be putrified and corrupted so house and houshold are to be made away that we may discharge our selues from debt and so become free men Plut. As a horse once broken to carry one rider carieth one after another so they that once fall into debt still fall in further and further ibidem Cholericke men that doe not purge themselues in time doe fall into greater inconueniences so they that suffer their debts to encrease afterwards abide the greater calamitie ibidem The fish Polypus whatsoeuer he catcheth in his clawes he holdeth it fast so many when they haue gotten other mens money into their hands doe very hardly part from it Plin. lib. 9. cap. 29. Defence THe Serpent Amphisbena hath a head at both ends and doth vse both ends as a tayle so some doe defend themselues now this way now that way when they thinke it commodious they flye to the liberty of the Church and when it makes for them they shrowd themselues by the countenances of Princes Custome AS hee that driueth a naile into a post fasteneth it at the first stroake that hee giueth with his mallet but more firmely at the second but so fast at the third that it can hardly be pulled out againe and the oftner that hee knocketh it the faster it sticketh and is pulled out againe with the greater difficulty so custome in sinning doth so deepely driue vice into our soules as it were with a great mallet and there it sticketh so fast that scarcely any thing may bee found by which it may bee haled and pulled out Lodouicus Granatensis lib. 1. Ducis peccatorum As he that in the morning is not able to passe ouer the foord when as yet the water is low shall bee much lesse able to passe ouer it at night when the bankes are full and the riuer swelleth like tâ—e flouds and tides of the Sea so hee that in the beginning is not able to sway the rule of his peruerse affections shall much lesse bee able to came them when they are accustomed in any violent proceeding ibidem As hee that is not able to pull vp a plant newly rooted is lesse able to do it when it hath taken deepe rooting so he that is not able to pull vp the roote of vices lately planted shall be much lesse able when they haue taken profound rooting and through custome sticke faster in the soule Idem lib. 2. Ducis peccatorum As he that is indangered with a long and a pernicious desease seldome so commeth to his former health that not some relicks of the disease remaine in his body so the custome and diâ—turnity of sinne is seldome healed and cured without some relicks remaining ibidem Euen as it is very hard to withdraw a great riuer from his naturall course which by many yeares it hath beene accustomed to to another current so also it were hard that a man should change his life which many yeares he hath led and should assume another Lodo. Gran. lib de deuot As the habit to thinke alwayes euill things doth so bind a man that hee can not thinke of good things so on the other side the vse and custome of good things doth so change a man that hee thinketh not on euill things ibid. As Rachell when she went out of her Countrey tooke away with her the Idols of her Fathers house so they that haue accustomed themselues to any thing albeit they leaue it yet some reliques will remaine with them Stella de contemptâ— mundi As a man speaketh that idiome and dialect of speach which he hath alwayes vsed so it is in the customarie frequentation of any other thing ibid. As fire the more fewell it taketh hold of burneth more extremely so the nature of sin the longer it continueth the further it spreadeth and becommeth more vntamed Chrysost. contra Gentiles hom 22. ad pop Antiochiae As hee that is conuersant among sweete odors doth a good while after smell of them so a minde that hath beene accustomed to honesty doth long after retaine some sparkes of it Plut. They that haue long beene bound in fetters when they are loosed doe yet halt neither can they on a suddaine goe perfectly so they that haue beene long accustomed vnto vices when they forsake them doe retaine certaine reliques of them idem As a blemish that hath beene long growing and taken deepe rooting is hardly taken away so inueterate vices are hardly corrected idem As a Booke diuers times blotted in one place is not easily made cleane so the minde that often relapseth into the same vices As hardened and brawned flesh careth not for the prints of rods so the minde accustomed to sin is not mooued with a sleight correction As Mithridates by customing himselfe to take poyson became incapable to bee poysoned so the euils which thou accustomest thy selfe vnto doe not offend As the entrance into a wee le or bow-net is easie but the getting forth againe very difficult so the way vnto vice is easie but the returne from the customarie frequentation of it is very hard As they that are accustomed to dwell in corrupt and pestilent places doe long indure in them so they that arâ— accustomed to grieuances and discommodities doe little care for them Plin. lib. 18. cap. 6. As the sight of some men doth inâ—hant so there bee some the whole custome of whose life doth infect good manners As thicke skinne and brawned flesâ— in time becomes almost senselesse so the custome of sinne takes away the feeling of sinne Plin. lib. 25. cap. 2. As an inueterate leprosie is not easily cured so that sinne is not easily left which custome imposeth as a necessitie Conuersing and liuing together AS they that walke in the Sunne although they
Lawes Demosthenes apud Maxim serm 58. As a perfect Grammarian hath no neede of precepts for his Art so a perfect iust man hath no neede of any law Philo. lib. 1. Allegoriarum legis As the soule is the life of the body so the Law is the life of a Citie Stobeus sermone 41. As diseases were before remedies for them so euill misdemeanours were before the constitution of good Lawes Philippus Beroaldus in oratione habita in enarratione Verrinarum Lawyers AS one Goasehauke is enough for one shire so one Lawyer is enough for a City and therefore the City of Basil maintaines but one only Lawyer as Peter Ramus saith in his Basilia As the Switzers and Logicke fight for euery body so doe Lawyers As Sumners liue of the sinnes of the people so doe Lawyers As Arcesilaus said that where there were many Physitions there were many diseases so Plato said that Common-wealth was miserable where the multitude of Lawers did abound Therefore very well saith our English Satâ—irest Wo to the weale where many lawyers be For sure there is much store of malady Sheepe that goe for shelter to a bush leaue their fleece behinde them and returne naked so men that goe for redresse of wrong to Lawyers leaue their wealth behind them and returne monilesse As lecherous and luxurious persons doe spend themselues vpon whoores so enuious and malicious people doe consume them selues vpon Lawyers As a balance stoopeth to that side whence it receiueth most waight so Lawyers fauour him most that giueth most As a Horse-leach is an exceeding waster of the humours of that body it seaseth vpon so Lawyers are exceeding consumers of that mans wealth they deale with whereupon a Lawyer is called in Iuuenall Hirudo forensis ab Hirudine a Horse-leach or bloud-sucker Nomen habet à re Conueniunt â—ebus nomina saepè suis. As our wickednes maketh a Lawyer necessary so necessity maketh him honorable and therefore he is not in the deepest truth to stand in ranke either with the Diuine Historian or Phyloâ—opher Sir Philip Sidney in his Apology for Poetry Many Tauernes and Tâ—phouses doe â—ourish intemperancy and incontinenâ—y so many Lawyers and Pettifoggerâ— doe not only kindle but also maintaine quarrels discord and varience A few great potentates in a state doe well but a multitude of them are not â—o conuenient so a few Lawyers are â—olerable but the abundant rabble of â—hem are as intolerable as the multiâ—ude of Fryers were Flies feede vpon vlcers so Lawyers â—pon discord Vultures prey vpon dead carion so Lawyers vpon dissensious and discordiours persons A Iudge AS hee that shooteth an arrow diâ—recteth it vnto the marke neitheâ— doth he ayme it gone short or wideâ— so a iust Iudge will doe neither wilâ— accept the person in iudgment Basiluâ— in principium prouerbiorum As a iust paire of scales is neithâ—â— corrected by a true ballance noâ— iudged by a false so a iust iudge iâ— neither examined of the righteous noâ— rightly reprehended of the wicked Epictet apud Maximum serm 5. 〈◊〉 apud Stobaeum serm 5. de iustitia As a line drawne diameter wise in â— geometricall figure doth equally diuidâ— one side from another so a Iudge muâ— be partiall to neither side As they that would see more sharpâ— and certainly doe shut one of their eyeâ— so a Iudgeâ— shall more directly vnderâ—stand the truth if hee hath no respeâ—â— of persons As the Sunne is not one to a poorâ— man and other to a rich man but aâ—ike common to all so a Iudge must not respect the person but the matter Iudgement AS expounders of the Scriptures doe open the mysteries of them as much as they can so of hard and abstruse matters wee must iudge warely and circumspectly Plut. Straight things being put in the water seeme to be crooked and broken so when wee iudge amisse of matters the fault is in vs not in the matter Sene As Tymanthes who pourtrayed Iphigenia expressed all the affections and passions of others but couered with a vaile Agamemnons countenance so some things are better left to euery ones iudgement and consideration then expressed with words Magistrates AS Physitions prouide for the health of the body so Magistrates proued for the health of the City Philo libro de Ioseph As fire of his owne nature retaines heate and heats things moued vnto it so a Magistrate ought not onely to be full of iustice himselfe but also to administer it vnto others Idem lib. de Iudice As thunderbolts fall to the danger of few but to the feare of all so Magistrates ought more to â—errifie then to hurt Seneca lib. 3. de ira Dei Alexander caused Bucephalus being old to be caried of other Horses to the battaile that being fresh and vntired hee might the better serue his purpose in the warre so we are to vse the diligence and industry of old and ancient Magistrats we are to rid them of as much labour as wee can that they may be reserued for necessarie vses Plut. in Morâ—alibus A stage-player doth so adde gesture vnto his part that he doth not passe beyond his lynes so hee that taketh Magistracie vpon him must not passe the priscript of the Law or of his King Ibidem As longing women doe greedily deuoure hurtfull meates and a little after doe cast them vp againe so the common people either through foolishnesse or for want of better doe elect any Maiestrates and afterwards doe reiect them ibidem They that saile in the same ship and they that warre in the same tents ought to helpe one another so ought they that beare office in a common wealth ibidem They that haue safely sayled by the Syrtes and shipwracke themselues by the Hauen performe no great matter so they that laudably carry themselues in one or two offices and afterwards faile in the chiefest deserue small commendations As the Seas are such as the winds are that tosse and turmoile them so the multitude is such as the magistrates are that rule them As a Physition ought to seeke for the profit of his patient and not for his owne so ought a Magistrate to seeke for the publike good and not for his priuate gaine Patrius Senensiâ— lib. 2. tit 1. de institutione regis A Painter doth not onely adorne with his pencell the eyes and face but beautifieth with variety of colours the whole picture so a good Magistrate doth not onely order one kinde of people in his common-wealth but bringeth happinesse to the whole state ibid. He that learneth musicke doth spoile his first instruments so an ignorant and vnskilfull Magistrate doth great hurt to those he rules ouer Erasmus in Similibus As that medicine is better that cureth the corrupted parts of the body then that which rots them off so that Magistrate is better that correcteth euil Citizens then he that takes their liues from them ibidem Change of aire and dyet doth offende so doth change of Princes and Magistrates because all innouation
sufficient to bring darknesse ouer the whole world so the Prince of darknesse is sufficient to disturbe all mortall creatures Macarius hom 5. As Endiue is like vnto Lettice yet the one is sweete the other bitter so the Diuell sometimes sheweth himselfe like an Angell of light yet the one is glorious the other vgly and deformed Idem hom 7. As a man a woman commits corporall fornication so the Diuell and the soule commits spiritual fornication Idem hom 15. As Serieants waite for the arest of men indebted so Diuels waite â—o areâ—â— sinfull soules Idem hom 43 As a strong stone wall resisteth a dart so faith resisteth the Diuell Greg. Nazian 〈◊〉 in 〈◊〉 Cyprianum As a dogge stayeth still vnder the Table if he find any fallings but departeth if he finde none so the Diuell doth continually gape vpon vs if hee get any blasphemous word he stayeth still but if thou lettest no sins passe from thee he will leaue thee Chrysost. concione 3. de Lazaro As Pyrats set vpon rich loaden ships but passe by them that be emptie so the diuell assaileth them that bee stuffed with vertues but he lets wicked worldlings and mammonists liue in quiet Iaem hom 4. de verbis Isayae Vidi dominum As a Pylot seeing one starre can direct his course to any Citie or pronince so the Diuell being the prince of the ayre doth not onely see but also know all the principalities and dignities of the world and therefore hee could point out to our Sauiour the honour and state of euery kingdome Idem hom 5. operis imperfect Hell IF wee bee so delicate and tender in this life that we cannot suffer patiently a feuer of three dayes so much lesse shall wee in the life to come be able to suffer euerlasting fire Lud. Granat lib. 1. ducis peccat If we be terrified when wee see any horrible punishment inflicted vpon a malefactour in this life so much more shall we bee tormented at the sight of the dreadfull and intollerable punishments in the other Idem As the wicked haue offended God with all their parts powers and sences and haue imployed them all as instruments to serue sinne with euen so shall Gods diuine iustice ordaine that in all the selfe same parts powers and sences they shall suffer sorrow and torment that so that may be fulfilled which is written How much he glorified himselfe and was in delicacies giue him so much torments and lamentaions ibidem As it happened to Sisera who before he slept drunke of the sweete milke in Iaeels bottle but shee awaked him after another manner by nailing his head downe fast to the ground euen so doe men sup vp the sweete milke of this worlds vanities till they are suddenly ouer-taken with death eternall because they cannot awake from the drowsie sleepe wherein they are fast nailed downe by their owne negligent follies Stella de contemptu mundi As Egypt a figure of hell was full of darknesse and a land of captiuity so hell Rupertus lib. 2. in Math. As in this world it is a kind of solace to haue others partakers of our miseries so in hell it shall bee great vexation to the damned to see others tormented as themselues Chrysost. hom 48. de Ira. As entrance into the house of Dedalus was open but regresse was denied so the way into hell is very wide and open but the returne from it is altogether impossible As Abeston a stone of Archadia being once set on fire can neuer be exstinguished neither by raine nor tempest as saith Isidore so hell fire being once kindled can neuer be quenched As an old man said in the liues of the fathers when a Nource would weane her child she layeth some bitter thing vpon her dugge which when the child feeleth he abhorreth it so oppose the bitternesse of Hell against the delights of the world and thou shalt be withdrawne from them As the righteous shall reioyce in Heauen by reason of their great ioy blessednesse so one the contrarie part sinners shall bee tormented with vnspeakeable tortures in hell Lâ—douicus Granat in suis septem Meditationibus Meditatione septima As beautie agilitie fortitude libertie health pleasure and eternitie is matter of reioycing vnto the righteous in Heauen so the vglinesse of sinne the burthen of it imbecility seruitude infirmitie anxietie and euerlasting death shall with grieuous torments afflict sinners in hell Ibidem As the friends of God shall be secure that they shall not loose their blessednesse in heauen so the enemies of God shall loose all hope to be deliuered from those torments which they liue in in hell ibid As in this world we are all vnder one Sun yet wee doe not feele the heate of it all alike because one is more hot and another lesse hot so in hell in that fire there is not one manner of burning because here what the diuersity of bodies doth for after one manner the fire doth burne châ—ffe after another wood and after another iron that there doth the diuersitie of sinnes they haue the same fire and yet it doth not burne them alike ibidem As the Saints in Heauen haue loue and perfect charitie so the damned in hell doe burne against all with spite and haâ—â—ed ibidem As the Saints in Heauen doe reioyce at anothers good so the damned in hell doe repine at it neither is there any thing found at which they more grieue then at the glory of the Saints and therefore they wish that all might bee damned with them ibid. As God made Heauen for good men so hee made hell for wicked men FINIS A Table of the Common places into which the Similitudes are digested A ABdication p. 360 Abstinence p. 187 Abuse vse of a thing p. 436 Admonition p. 324 Adoâ—cion ibid. Aduersitie vide Tribulation Adulterie p. 308 Affections p. 315 Affliction p. 401 Age p. 336 Almesdeeds p. 197 Ambition p. 313 Ancestors vide Nobility Angels p. 45 Anger p. 669 Antiquitie vide speech and bookes Arts p. 125 Assiduitie p. 349 Assiduitie taketh away admiration 350 Atticke tongue vide speech Auditour and his duty p. 526 Authours vide bookes B Banishment p. 516 Barbarians vide anger Beautie p. 327 Benefits p. 339 Beneuolence p. 341 Bishops vide courtly life Bitternes vide mariage Bodies of little statute wiser then those that be vaster p. 334 Bookes p. 584 Reading of bookes p. 587 A choyce is to be had in reading books p. 589 The vse of reading many Bookes p. 592 Braggers and boasters p. 389 Brethren p. 322 Breuiloquence p. 567 Businesse p. 342 C Calamitie vide Tribulation Captaine p. 499 Ceremonies ibid. Charitie p. 167 Chastitie p. 238 Chance p. 355 Chidâ—ng p. 398 Choyce and tryall of a friend ibid. Choyce p. 384 Children p. 135 Christ p. 21 Christian p. 71 Christian discretion vide zeale Church p. 55 Clergy vide courtly life Cockering p. 139 Comaedians vide poets CoÌ„meÌ„dition vide praise Commenders of them selues vide praysers of themselues