dieth of his own accord when it lacketh matter so great is the difference betweene the death of young men and old men Seneca A sword-player fearfull in all the fight smiteth home growes valiant or rather desperate whē he seeth no way but death so death is feareful beeing far off but lesse dreaded being at hand Seneca As Swans seeing what good is in death do end their liues with singing so ought all good and honest men to do Cicero lib. 1. Tusc quaest Vnripe apples are hardly pulled from the Tree but being ripe they fall of their owne accord so force doth take life from young men but maturity ripenes from old men Idem de senectute They that speake euill of the deade are like vnto dogges that bite at stones cast at them but doe not touch them that hurte them Aristoteles in Rhetoricis ait Platonem huius similitudinis authorem esse As Croesus with al his wealth so Aristotle with all his wit and al men with al their wisedome haue and shall perish and turne to dust As Aristippus searched how to prolong his life so Socrates sought howe hee might yeeld to death As life is the gift of God so death is the due of nature and as we receiue the one as a benefite so must we abide the other of necssity As the bud is blasted as soone as the blowen rose and as the wind shaketh off the blossome as well as the fruite so death neither spareth the golden lockes nor the hoarie heade As a Bee stinging a dead body takes no hurt but stinging a liue body oft times looseth both sting and life together so death so long as it stung mortal men only which were deade in sinne was neuer a whit the worse but when it stung Christ once who is life it selfe by and by it lost both sting and strength As the brasen serpent was so farre from hurting the Israelites that contrariwise it healed them so death is now so farre from hurting any true Israelite that on the other side if affliction as a fierce serpent sting vs or if any thing else hurte vs presently it is helped and redressed by death Those which will needes play the hobgoblins or the night walking spirits as we call them all the while they speake vnder a hollow vault or leape forth with an vgly vizard vpō their faces they are so terrible that he which thinkes himselfe no small man may perhaps be afrighted with thē But if some lustie fellow chance to step into one of these and cudgel him well fauouredly and pull the vizard from his face then euery boy laughes him to scorne so death was a terrible bulbegger and made euery man afraid of him a great while but Christ dying buckled with this bulbegger and coniured him as I may say out of his hollow vault when as the dead comming out of the graues were seene in Ierusalem and puld the vizard from his face when as he himselfe rising left the linnen cloathes which were the vizard of death behinde him Doctor Playfer As that asse called Cumanus Asinus ietting vp and downe in a Lions skin did for a time terrifie his maister but afterwardes being descried did benefit him very much so death stands now like a silly asse hauing his Lions skin pulde ouer his eares and is so far from terrifying any that it benefites all true Christians because by it they rest from their labours and if they be oppressed with troubles or cares whē they come to death they are discharged All the while Adam did eat any other fruite which God gaue him leaue to eate he was nourished by it but when hee had tasted of the forbidden tree he perished so death had free leaue to deuoure any other man Christ onely excepted but when it wente about to destroy Christ then it was destroyed it selfe Those barbarous people called Canibals which feed onely vpon raw flesh especially of men if they happen to eate a peece of rosted meate commonly they surfeit of it and die so the right Caniball the onely deuourer of all mankind death I meane tasting of Christes flesh and finding it not to be rawe such as it was vsed to eat but holsome and heauenly meat indeed presently tooke a surfet of it and within 3. daies died As when Iudas had receiued a soppe at Christs hand anon after his bowels gushed out so death being so sawcie as to snatch a sop as it were of Christs flesh and a litle bit of his bodie was by and by like Iudas choaked and strangled with it and faine to yeeld it vp again when Christ on Easter day reuiued Sharpe frosts bite forward springs Easterly winds blasteth towardly blossomes so cruel death spareth not those whom we our selues liuing cannot spare as it spared not king Edward the sixt nor sir Philip Sidney who could neuer haue liued too long As madnes and anger differ nothing but in continuance and length of time so neither doe death and sleepe The Deuill AS the Lion that killed the disobedient Prophet returning from Bethel did neither teare his deade body nor hurt his Asse after the same maner is the power of the Diuel being a roaring Lion restrained and kept within limits so that he can extend his furie no further then God giueth him leaue As they that would haue dogs come vnto thē allure thē with bread or flesh so the diuel allureth soules vnto him with pleasures and riches Clemens Alexand. lib. 2. strom As a fish snatching at the bait not seeing the hooke is taken so the Diuell hauing the power of death greedily carrying Iesus vnto death and not seeing the hooke of his diuinitie included in him was caught and ouerthrowne himselfe Idem in Symb. Apost As one night is sufficient to bring darknesse ouer the whole world so the Prince of darkenes is sufficient to disturbe al mortall creatures Macarius hom 5. As Endiue is like vnto Lettice yet the one is sweete the other bitter so the diuel somtimes sheweth himselfe like an Angell of light yet the one is glorious the other vgly and deformed Idem hom 7 As a man and a woman commits corporall fornication so the diuell and the soule commits spirituall fornication Idem hom 15. As Sericants wait for the arest of men indebted so diuels waite to arest sinfull soules Idem hom 43. As a strong stone wall resisteth a dart so faith resisteth the diuel Greg. Nazian oratione in sanctum Cyprianum As a dog stayeth still vnder the Table if hee finde any fallings but departeth if hee find none so the diuell doth continually gape vpon vs if hee get any blasphemous worde he stayeth still but if thou lettest no sins passe from thee hee will leaue thee Chrysost concione 3. de Lazaro As Pirats set vpon rich loaden ships but passe by them that be emptie so the diuell assaileth them that be stuffed with vertues but he lets wicked worldlings and mammonists liue in quiet Idem hom 4. de
lib. de deuotione As twice in a day we refresh our bodies that is at dinner and at supper so also twice a day wee ought to giue due nourishment vnto our soules Ibidem As ordinary nourishmēt is necessary for the body because the naturall heate doth alwaies consume and wast the substaunce of man and therefore it is necessarie that it be repaired on the one side as it is decaied on the other so the soule hath in it a pestilent heat which is the concupiscence euill inclination of our appetites consuming and wasting all good therefore it is needeful that that be daily repaired by deuotion which is wasted decaied by that hurtfull and pestilential heat ibidem As they that haue the charge keeping of a clock are wōt euery day twice to wind vp the plūmets for they of their owne proper motion do by little and little descend and draw towards the ground so they that desire to keepe their soules vpright and well ordered ought at the least twice a day to erect and lift vp her weights seeing that our wretched nature is so inclinable to things below that it alwaies endeuourēth to sinke downwards ibidem As a precious stone is not inclosed in earth but in gold so doth not God put his souerain balme but into a pure soule clean and free from filthy and enormous corruption ibidem As a liuing body not only feareth death but also feuers wounds yea and the itch scabs albeit they be small so a soule that liueth in grace not only feareth abhorreth grosse and hainous sinnes but also those that seeme of lesser moment and do make way and entrance to those that bee grosser ibidem As a still and calme water is fitter and more disposed to represent the images shapes of things no otherwise thē a glasse so also in a quiet and calme soule al things are represented most cleerely and perfectly ibidem As two seasons are necessarie for corne cast into the earth a colde season that it may bee hardened and take deepe rooting and a warme that it may increase and sproute aboue the earth so are both seasons necessarie for our soules a warme season that they may increase in charity a cold that they may be rooted in humility ibid. As ground wel watered in the morning by the coolenes temper doth al that day defende the hearbes planted in it from the heat of the sun so let the soule of the righteous be watered in due season by praier be wel moistned in God that it may alwaies haue in it selfe the continuall coole of deuotion by which it may be defended from the loue of the world ibidem As the body is the instrumēt of the soule so the soule is the instrument of God Plut. As a tame bird if she be long nourished in a cage and be let go yet endeuoureth to returne thither againe so our soule being long resident in this body is not easily separated from it but the soule of a childe doth easily depart hence Idem As a torch put out if it bee forthwith put to the fire by and by recouereth light so a soule the lesser time it staieth in the body it sooner becommeth like vnto it selfe Idem They that are manumitted and set free doe nowe those thinges of their owne accorde for themselues which they were wont to doe for their Lordes so now the soule doeth nourish the bodie with much labour and many cares but afterwardes beeing free it doeth nourish it selfe with the contemplation of the truth neyther canne it bee sundred from it Idem As they that haue their feet vnder other mens tables and dwell in other mens houses are vexed with many discommodities and do alwayes complaine of one thing or other so the soule doth now complaine of the head now of the feet now of the stomack now of one thing now of another signifying that she is not in her owne house but that she must go hence very shortly Senec. The Minde AS an euen ballance is alike inclined to either side and swaied of it selfe to neither so is a doubful mind Plut. As they that pound Frankinsence albeit they wash their hands yet a good while after do smell of that odour so the minde beeing long conuersant in honest businesses wil long preserue a pleasant memory of it idem As those beastes that haue their hoofes hardned in rough sharpe waies can easily abide any waye whereas the hoofes of those beastes are easily broken that are fed and fatted in ranck and fenny pastures so the minde that is accustomed to brooke hardnes is not easily offended Seneca A flame can neither be held down neither can it reste so an honest minde and well disposed is by a naturall inclination caryed vnto those thinges that be honest Seneca Young trees are bended which waye we will heat doth vnwarp crooked bords that which is borne for some other vse is brought to our bent so much more doth the mind receiue any forme beeing more flexible obsequious thē any humor Sen. As a disease in the body is vnderstoode before hand by heauines and indispositiō so a weak mind by some disturbance doth foresee some euil that is cōming vnto it Se. As first the humor is to be purged whēce madnes proceedeth afterwards the mā is to be admonished otherwise he that admonisheth a mad man how hee ought to go and how to behaue himselfe abroad is more mad then he that is frantick◠so first the minde is to bee freed from false opimions and then the precepts of Philophy are to be instilled in to it Seneca As when children learne first to write their handes are helde and directed and afterwardes they are commanded to followe their copy so first the minde is to bee led by rule vntill it canne rule it selfe Seneca If Iron be placed between an Adamant and a load stone it is now caried this way now that way so a doubtful and wauering mind is sometimes caried to that which is honest and sometimes by headstrong affections it is haled to the contrary As Venus had her mole in her cheeke which made her more amiable Helen her scar in her chinne which Paris called Cos Amoris the Whetstone of Loue Aristippus his Wart and Licurgus his Wen so in the disposition of the minde either vertue is ouershadowed with some vice or vice ouercast with some vertue Iohn Lily The goods of the Minde THe Sun-beames although they touch the earth yet they are there whence they are sent so the minde of a wise man although it be conuerfant here and there yet it is with himselfe Seneca As the foolish vulgar people with great labour and with great cost doe seeke for remedies and medicines which growe in the furthest Indies and in Aethiopia when that springeth in their gardens which can better cure them so with great endeuour we seeke for abroad the furniture of a happy life in Empire in riches and
in Oratorie so Orpheus Amphion and Linus surpassed in Musicke As Greece had these excellent Musitians Arion Dorceus Timotheus Milesius Chrysogonus Terpander Lesbius Simon Magnesius Philamon Linus Stratonicus Aristonus Chiron Achilles Clinias Eumonius Demodochus and Ruffinus so Englande hath these Maister Cooper Maister Fairfax Maister Tallis Master Tauerner Maister Blithman Maister Bird Doctor Tie Doctor Dallis Doctor Bull M. Thomas Mud sometimes fellow of Pembrook hal in Cambridge M. Edward Iohnson Maister Blankes Maister Randall Maister Philips Maister Dowland and M. Morley Sinne. AS he runneth far that neuer returneth so he sinneth deadly that neuer repenteth Porters and cariers when they are called to carry a burdē on their shoulders first they looke diligently vpon it then they peise and lift it vp trie whether they are able to vndergo it whether they cā cary it so before we sin we should cōsider whether we be able to cary the burthen of it that is the punishment which is hel fire Lodouic Granat lib. 1. Ducis peccat As the palate that is corrupted and distempered by ill humours cannot taste the sweetnesse of meate for that which is sweete seemeth bitter and that which is bitter sweete so a soule corrupted with the humours of vices and inordinate affections and accustomed to the flesh pots of Aegypt cannot tast Manna nor the bread of Angels Ibidem Euen as in a countrey where all are borne Aethiopians it is not an vgly thing to be blacke and as where all are drunke it is no ignominy nor slander to be drunke so the monstrous seruitude and slauerie of sinne because it is so familiar and common to the worlde scarsly is knowen or noted in any man Ibidem As swine are a certaine heard of beasts that delighte in myre and durte and are nourished with the basest and most vncleane meates so the filthy soules of sinners are delighted with no other thing except with the most filthy durte of carnall pleasures Ibidem As wine is marred by vineger and fruites are spoiled of wormes and euery contrary is corrupted of his contrarie so also all the powers of our soule are disturbed and infected through sinne which is an especiall enimie and most contrarie to our soules Ibidem Euen as adultery is the most contrary thing to mariage so that which is most contrary to a godly and vertuous life is sin ibidem Euen as the rootes of trees beeing cut vp the boughes and braunches which receiue life from the rootes doe forthwith wither and perish so those seauen capitall sinnes which are wonte to be termed the seauen deadly sinnes which are the generall and vniuersall rootes of all other vices being hewen in sunder and vtterly eradicated out of our soules sodainly al the vices will die which are deriued from them Idem lib. 2. ducis peccat As the comedies of Plautus and Terence are at this day the very same Comedies which they were a thousand yeares agoe albeit the persons that then acted them be chaunged so the same vices which in times past were in the men of this and that condition are now also although perhaps the names be somewhat changed Ibidem As deadly poyson speedily pearceth the hearte killeth the spirites and bringeth death so sinne killeth the soule and speedily bringeth it to destruction Ibidem It is saide that thunder bruseth the tree but breaketh not the barke and pearceth the blade and neuer hurteth the scabberd euen so doth sin wound the heart but neuer hurte the eies and infect the soule though outwardlie it nothing afflict the body As the deuill is the father of sinne so sin is the mother of death As a man comes into a house by the gate so death came into the world by sinne As a fire goeth out when all the fewell is spente but burneth as long as that lasteth so death dieth when sin ceaseth but where sin aboundeth there death rageth As cursed Cham laughed to see Noahs nakednesse so the deuil loues it alife to see vs sinne As pride is far off from him that repenteth so humility is farre off from him that sinneth Marcus Heremita de his qui putant ex operibus iustificari A young man in a tauerne seeing Diogenes fled through shame further into it nay sayes Diogenes the further thou flyest into it the more thou art in the tauerne so sinfull men the more they hide themselues within themselues the more they are that they are but they must come out of themselues if they desire to auoid them selues Plutarchus in Moralibus The fish Ephimera is bred without engendering of the putrifaction of the earth and within three houres after it is bredde it dieth so sinne is bred beyond the course and order of nature of the corruption of the appetite and is extinguished by the three parts of repentance contrition confession and satisfaction F. Ioannes a S. Geminiano lib. 4. de natalibus et volatil c. 62. Drinke doeth kill a mouse as Aristotle saith so doth sinne kill the soule Idem lib. 5. de animalibus terrestribus cap. 35. As a mule is engendered against the course of nature so is sin engendered not of nature but it is a vice and an enormitie of nature desiring that which is not of the same order Ibidem cap. 93. Olde age is full of misery which bringeth a corporall death so sinne is full of misery which bringeth eternall death Idem lib. 6. de homine et membris eius c. 52. As there bee seuen kindes of leprosie so there are 7. capitall sinnes Ibidem 53. The best way to kill a meteriall serpent is to kil him in the head so the best way to kill the spirituall serpente is to kill him in the head that is to kill sinne in the beginning Venerabilis Beda Kill a cockatrice when he is an egge and he will not bite thee so kill sinne in the beginning and it will not hurt thee As foxes are to be killed when they are cubs so sin is to be beaten downe when it is growing As the Babylonians children were to be dashed against the stones so sinne is to be nipped in the bud Psal 137. Pride AS violent waters are prone to often eruptions becomming shalowest within their ordinary channels so proude persons are euermore capable of higher dignities though not well able to exercise their present meane offices As windes blow most fiercely when they are about to cease so men when they are most proude as Pope Iulius and Cardinall Woolsey then they are nearest to destruction As God is angry at them that imitate the thunder and lightening and doeth cast them into hell as hee cast Salmoneus so hee doeth disdaine the proude and loftie minded who emulate his greatnesse but doe not expresse his goodnesse Plutarchus in Moralibus If thou wilt put any good thing into bladders thou must first remoue the winde and aire out of them so thou must take all pride and swelling out of his minde whome thou meanest to teach Ibidem
tongue confessing at the last that they coulde find none other thing but that God was incomprehensible and vnmeasurable Chrystomus hom 28. operis imperfecti As no man can measure the winde or weigh the fire so no man can attaine vnto the vnsearchable iudgementes of the Lorde Euen as one standing vppon 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 do see God reallie yet they can not comprehende either the depth of his greatnesse or the altitude of his eternitie Lodouicus Granatensis lib. 1. Ducis 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 brightnes and the weaknesse 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 that painter when he depainted the funerall solemnitie of a certaine kinges daughter pourtraied her kinsfolkes with heauie countenaunces 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 diuinitie vnder awe of admiration we 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 Sun which is made to illustrate and enlighten things cannot obscure and darken them so God who is righteousnesse it selfe cannot do vniustly Origines lib. 3. contra Celsum As the wicked doe naughtily entreate the goodnesse of God so God dooth vse to good ende the euill workes of the vngodlie Eusebius Emissenus hom 4. de Epiphania As the Smith is not the cause why the iron rusteth nor the progenitour of a liuelie bodie 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 sinne and wickednesse in them Mercurius Trismegistus in Pymandro As it belongeth vnto God being onely good to bee the cause of euerie good worke so it is vnmeete and incongruous that he should be supposed the authour of anie euill Fulgentius lib. 1. As a maister that would try his seruant whether he bee good or badde setteth in place where he may come to sweet meats and money now if this seruant take any his maister compelled him not to doe ill but laid open his bad disposition so also God giuing vnto men occasion to sinne if they will sin hee doth not make them to sinne but manifesteth the maliciousnes of their hearts Chrisostomus homil 46. operis imperfecti As the sun is not hurtful although it seemeth so vnto weake and bleard eies and as hony is not bitter to the tast albeit sick folke deeme it so so God is not euill nor carelesse of mens actions albeit wicked reprobate men think him so Chrisost hom 7. in Ioan. As it is no wonderfull thing to make a goulden bracelet of golde but it is admirable to make pure goulde 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 wickkednes of the vngodlie 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 we bring forth the fruits of repentance Pintus in Eze. cap. 38. The patience and longanimity of God AS God patientlie suffered Ionas to bee swallowed of the Whaile not that hee should perish but that he being cast vp agayne might more submit himselfe vnder the mightie hande of God and more glorifie him so God from the beginning hath beene patient in suffering man to bee swallowed vp of that great Whaile who was the authour of preuarication not that he shoulde finally perish but that hee might prepare him to seeke for that saluation of which Ionas was a signe Irenaeus li. 3. contra haereses cap. 22. An housholder doth not suddainly cast forth a faithful 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 whome they may execute offenders malefactors not praising the office of the hangmā but tollerating his ministry for necessary vses so God the great magistrate and iusticer of this world doth suffer tyrants and oppressors as certain hagmē that by them hee may take vengeance of vngodly men and afterwardes deliuereth the tyrants vnto torment so God punished the children of Israell by the Assyrians Theodoretus ser 6. de Graecarum affectionū curatione Gods Prouidence AS a King when hee would keepe any man safe from daunger placeth him in his pallace that not onely the walles of the King but also the eyes of the King may defende him from his enemies then the which guard none can be safer so the heauenlie King by the same prouidence doth defend his Lodouicus Granatensis lib. 1. Ducis Peccatorum As the sun doth not only illuminate heauen the sea and the earth but shineth also thorow a windowe or a little creuice 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 Alexandrinus lib. 7. stromatum As wee knowe that there are men in a ship that directly sayles into an hauen although we see none of them by reason of the right guydance of it so we know that God is the gouernour of all thinges by his prouidence albeit we cannot see him with our carnal eyes Theophilus Antiochenus lib. 1. ad Antolycum As an house decaieth without an inhabiter as a ship perisheth without a Pilot and as the body dyeth being forsaken of the soule so all thinges go to wracke and ruine without the diuine prouidence Lactantius Lib. 3. cap. 20. As a Wagoner directeh his chariot and a Pilot his ship so God guideth all his creatures Philo. lib. de Somnijs As wee knowe that there is a soule in a mans body by the motion of the body albeit the soule bee inuisible so God by his prouidence and ordering of all thinges 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 winges and as a mother carieth her child in her armes so God supporteth his Deuteron cap. 1. cap. 32. As God respecteth a litle bird of the sea called Alcyon that in the midst of winter hee sendeth a calme for fourteene dayes which the Mariners call Alcyon dayes til she hath hatched and fledged
bodie thou loosest the precious vestiment of thy soule Idem Homil. 12. operis imperfecti As arrowes shot forciblie against anie hard substance do rebound backe againe but being sent with a milder flight enter and sticke fast so wee more exasperate euill speakers by repugning them when as by patienlie yeelding wee easilie appease them and mitigate their fury Idem hom 14. in Ioan. If a rich man be called poore he laugheth at it because hee knoweth it to bee false so if we with patience would smile at iniuries doone vnto vs it woulde bee a great argument that wee are falsely reprehended Idem hom 48. As merchants sustain the dangers of the sea for earthlie lucre so let vs with patience vndergo all extremities and all harde measure that the world offers vnto vs for the kingdome of heauen and the presence of God Idem hom 76. As water quencheth fire so patience extinguisheth anger Idē hom 22. ad Hebraeos A dog biteth the stone that is cast at him neuer respecting him that cast it so they that are impatient looke alwaies to the second meanes and neuer to God that sendeth tribulations Dorotheus de accusatione sui ipsius doctrina 7. As phisicke repaireth health in bodies so tribulation begetteth patience in soules Laurentius Iustinianus in ligno vitae de patientia cap. 3. As it is a cruell thing to deny water to him that is thirsty so it is an euill thing to passe ouer in silence the praises of the excellent vertue patience Idem cap. 2. As Dauid is commended for his holie zeale and Cornelius for his almes deeds so is Iob for his patience As golde is not diminished in the fire but made brighter so a patient man in aduersitie is not daunted but made more glorious F. Ioannes a S. Geminiano libro 2. de metallis lapidibus cap. 24. As the stone Chrysopassus hideth his brightnesse in the date but sheweth it in the night so patience appeareth not in prosperitie but in aduersitie ibidem Obedience AS Clay doth followe the hande of the fashioner so should man be obedient to the will of God Chrysostom lib. 1. de prouidentia Iustinus de recta confess siue de S. coessentia Trinitatis As it is meet that beasts should obey vs so it is requisite that our reason shoulde obey God Procopius in Leuitic As Adam by disobedience became subiect to death so our Sauiour by obedience subdued death Thalassius ad Paulinum presbyt As the sun moon stars and the sea obey God so much more should mā Theodoret. serm 3. de graecarum affect curat As victory is not expected without a captaine and as there is no hope of arriuing at the hauen without a Pylot so without obedience it is vnpossible not to bee hazarded in the sea of this life Laurentius Iustinianus de ligno vitae cap. 3. de obedientia As the Iewes declared their obedience in the shadowe so ought Christians much more to performe theirs in the substance seeing that the bright Sonne of righteousnesse hath appeared vnto them Chrysost hom 60. in Genesin Hee that bestoweth his studie vpon Ischomachus shall proue a husband man if vpon Lampides a Pylot if vpon Charidemus a Captaine if vpon Simon a skilfull rider if vpon Perdices a tauerner if vpon Crobylus a cunning cooke if vpon Archilaus a dauncer he that studieth Homer shall proue a Poet if Pyrrho a contentious wrangler if Demosthenes an oratour if Chrysippus a Logitian and he that is conuersant in Plato and Aristotle shall become a learned Philosopher so hee that obeyeth the Lord and dooth his will and meditateth vpon his word shall bee made according to the image of his maister and shall resemble his sanctitie and integritie Clemens Alexandrinus lib. 7. Strom. As seruants obey their maisters and wiues their husbands and the Church her Lord and the disciples their pastors so all men ought to bee subiect to the higher powers not onely for feare but for conscience Greg. Nazian oratione ad subditos tis more perculsos As we all are worthily angry with Adam because hee rather obeyed his wife then God so we shuld be angry with our selues because we rather studie to obey please our flesh and other creatures then God Bernardus ser 1. de omnibus sanctis As the legs do swiftly and willingly obey the motions of the soule in running hither and thither so man should be readie to obey the will of God in performing whatsoeuer he cōmandeth F. Ioannes a S. Geminiano li. 6 de homine membris eius ca. 46. Repentance AS hee is counted a madde foole that hauing many weightie burthens to be caried and many sufficient horses to carry them yet layeth all the burthens vpon one of the weakest and woorst horses the other being sent emptie away so is hee to bee counted a foole much more mad that imposeth the burthen of repentance to bee carryed of olde age sparing youth and manlie age and letting them goe emptie which are much stronger and farre more fitte to carrie then olde age olde age beeing scarce able to support her owne infirmities Lodouicus Granat lib. 1. Ducis peccatorum The repentance of wicked men fearing death is like that which sailers make when they are in daunger of shipwracke they promise to chaunge their liues and to embrace vertue in their extremitie but when the storme is ouerpast they returne 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 al the poison because it extinguisheth all the naturall moysture so the vertue of repentance extinguisheth wickednes in sinners and the poyson of sin F. Ioannes a 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 bodie leane yet it fatneth the soule by restraining the appetites of the flesh ibidem As snow couereth manie foule places so repentance couereth much infamie ibidem As the sea prouoketh vomit so repentance procureth abhomination of sinne ibidem 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 vegetabilibus Plant. cap. 56. As Wormewood 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 sweere so is repentance bitter in meditation of Gods iudgements and sweete in embracing his mercies ibidem Truth AS a glasse doth make no representation of any picture except it be steeled or else vnderlaid with tinne brasse gold or
charitie Ibidem A wild beastes haue fairer skins then tame beastes so solitary virgins are more beautifull then affable Ibidem As the thighes are made of great bones because they sustaine great weight so virgins haue neede of great strength because as saint Augustine saith among all the combats of Christians there is none more harde then that of chastitie Gird sayth Dauid Psal 44. thy sworde vpon thy thigh for hee is girded with a sworde vpon his thigh who dooth alwayes warre against the temptations of the flesh Idem lib. 6. de homine membris eius cap. 76. As Eue a virgin brought forth sinne into the world which brought destruction to mankinde as Hugh Broughton writeth in his Consent of Scripture so Mary a virgin brought forth Christ who bought saluation to the world VVisdome AS by the lessening of our shadowe we perceiue that wee are more in the light so by the diminishing of our foolishnesse we know that wee haue profited in wisedome Plut. As he that extreamly hungreth and thirsteth can by no meanes be pulled from his victuals till he hath satisfied his appetite so all other things are to be neglected of him that thirsteth after wisdome idem Seed although it bee little yet being sowne in a fitte place commeth to great growth so wisdome consisteth in a fewe words but encreaseth in the action Senec. Some cannot see things that are verie neere vnto them but they can well discerne those things that are further off so some men are more wise in other mens matters then in those things that appertaine vnto themselues As great Obeliskes are squared by great labour and placed by the exceeding strength and wit of man but being once placed they indure infinite ages so it is a verie hard thing to obtaine a fame of vertue and wisedome but beeing once gotten it neuer dieth As the Wine called Maroueum which Homer remembreth beeing mixed with twentie times so much water yet keepeth his owne strength so true wisedome is not polluted by any filthie pleasures Plin. li. 24. cap. 4. If the starres of Castor and Pollux appeare seuerallie the one from the other it portendeth ill happe but if they bee seene ioyntly togither it prognosticateth good lucke so it is requisite that might bee not seuered from wisedome otherwise it is pestilent As the Loade-stone by a certaine secrete and vnknowne force dooth drawe Iron vnto it so wisedome by a secret reason doth draw the mindes of men vnto it Plin. lib. 35. cap. 10. The Northren winde is vehement in the beginning but milder at the ende and contrarily the South winde is milde in the beginning but vehement at the ende so they that take matters in hande boysterouslie haue no good successe but they that with wisdome begin with good successe make an ende As the Sun the more direct it is ouer vs the lesser is our shadowe but the more indirect it is by so much encreaseth the shadowe of our bodies so the more true wisdome a man hath gotten the lesse gloriously he thinks of himselfe but the further he is from it the more he vaunteth of that he would seeme to haue The root of a Reed being powdred and laide on the stemme of ferne dooth extract a stalke and in like maner so dooth the roote of ferne being laid on the stem of a reed so wisdom doth root out of the soule the loue of money and in like maner the loue of money doth root out wisdome As the Lord granted the office of baptizing to many but kept the power and authoritie to remit sinnes in baptisme one lie to himselfe wherevpon Iohn sayth Hee it is that baptizeth with the holie Ghost so also hee giueth speech to many but wisdome to a few to whom he will and after what maner he pleaseth August de scala Paradisi As the sight is conuersant about al things visible the hearing about all things audible so wisdome is conuersant about all kind of beings and essences Pythagoras apud Stobaeum ser de virtutes As foolishnes although it hath obtained that it desired yet thinketh that it hath neuer inough so wisdome is alwaies content with that is present neither euer repenteth it selfe Cicero lib. 5. Tusculanar As we doe not approue the science of Physitians for the art sake but for the health it bringeth so wisdom which is the Art of well liuing would not bee desired if it effected nothing but nowe it is desired because it is as it were the work-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 wisdom in the world Politian in Lamia As golde is the most precious among mettals so is wisdome among the vertues Lapidaries do 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 flux of bloud so wisdome doth profit in disputatiō to find out the truth to represse anger and to stay our readinesse to sinne F. Ioannes a S Geminiano lib. 2. de metallis Lapidibus cap. 32. As the herbe Amomum is powerfull agaynst the stings of Scorpions doth refresh the eyes and aslwage the paine of the entrailes so wisdome doth profligate the deceits of heretikes doth comfort the eies of the minde and in griefe doth cheere the sad heart Idem lib. 3. de vegetabilibus plantis cap. 71. As the Box tree hath alwayes greene leaues so wisdome hath alwayes gratefull and amiable wordes ibidem As by our taste we relish things below here vpon the earth so by wisdome wee tast those things that are aboue in heauen Idem lib. 6. de homine eius membris cap. 65. A wise man AS the wisest Grammarian may bee found a foole in blacke smiths worke and as the skilfullest Pylot may be found vnexpert in the Arte of Medicine so hee that is wise in those thinges that appertayne vnto GOD may bee a foole in those thinges that concerne the world Origenes libr. 10. in Epist. ad Rom. cap. 16. As sweete odours by their fragrancie do sweeten al the places neare vnto them so a wise man dooth make all them the better that conuerse with him Philo lib. de somniis As the Mulberie tree doth first bring foorth fruit and then Bloslomes so a wiseman brings forth works before words Peraldus in summa virtutum Phidias could not onely make Images of Yuorie but also of Brasle of Marble or if thou haddest brought vnto him anie baser matter hee woulde haue made the best of it that could bee made so a wise man if it may bee will shewe his vertue in riches if not in riches in pouertie if he may hee will shewe it in his Countrey if not in his Countrey in banishment whether hee bee captaine or souldier sound or sicke or in what estate soeuer hee bee in hee will behaue himselfe
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 idem As a diseased Phisitian is not to be praised so neither a comfortlesse mourner The night followeth the day and the day the night sommer followeth winter winter sommer so mourning followeth mirth and mirth mourning Husbandmen do not weepe when they bury their corne in the ground because they expect a plentifull haruest so wee should not immoderatly mourne lament when we leaue our friends in the graue because we looke for a ioyfull resurrection Chriso hom 41. in 1. Cor. As after great and vehement showers commeth a pure and cleare ayre 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 wee are purged so that wee doe it not for ostentation ibidem As rain doth moisten the earth so teares do water the soule Idem hom 4. de poenit As he that is cōdemned by secular iudgement cares not for any faire sights or threatricall shewes so hee that mourneth truly careth not for pampring his bellie Climacus de discretione gradu 26. When Roses are planted nothing is seen but thornes afterwards springeth the faire and louely fruit so they that sow in teares shall reape in ioy Isidorus Clarius oratione octaua tomi tertu 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 heauie plungeth them in a fountaine and so renueth his strength so a Christian feeling the heauie burthen of his sinnes batheth himselfe in a fountain of teares and so washing off the olde man which is the bodie of sinne is made young againe and lustie as an Eagle As Peters fayth was so great that hee 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 hee 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 hee that in prayer hath fayth as a graine of Mustard-seed hath such a fayth as makes his eyes weepe As Elizaeus did cast salt into the waters of Iericho to make them sweete so must we salt and season our prayers with teares to make them sauourie and delightsome to God Maners HE that with contrarie windes is tossed hither and thither neither compasseth what he intended he doth not saile much but is tossed much so hee that hath long liued and hath not liued well hee hath not long liued but hath beene long Seneca As the litle Bee seasing vpon al flowers bringeth that home which is profitable so a vertuous man doth extract from euerie 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 the Chrysocolla golde so euery man associateth that man vnto himselfe who is of like conditions and maners As Caeneus was made a man of a woman so some ill conditioned become better manered Plut. Salt waters that haue raine fal into them become sweeter then others so they are woont 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 beeing dissolued is fit for some other figure so Nature of the same matter dooth produce one generation which beeing extinct shee propagateth of it others and others Plut. As Nilus bringeth forth holsome fishes and fruitfull plantes so it engendreth the Crocodile and the Aspe so Nature as shee is fruitfull in good things so she bringeth forth something hurtfull idem An Oxe is fit for the plough a horse for the saddle and a dog for hunting as sayth Pindarus so euery man ought to applie himselfe to that maner 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 bodie there she commonly bestoweth the vigor of minde Plin. lib. 10. cap. 69. As he that makes a ship or an house can easily vnmake them againe so that Nature can best dissolue a man that framed him Cicero de Senectute As no honest man taketh it in ill part that a due debt is demaunded of him or a thing that was left with him so when Nature requireth againe what is her owne wee ought not to spurne agaynst her but willinglie yeelde vnto necessitie Philo lib. de Abrahamo It is naturall for the Vine to spreade the more you seeke by Arte to alter it the more in the ende you shall augment it it is proper for the Palme tree to mount the heauyer you loade it the higher it sprowteth though yron bee made soft with fire it returneth to his hardnesse though the Falcon bee reclaimed to the fist shee retyreth to her haggardnesse the Whelpe of a Mastiffe will neuer bee taught to retriue the Partridge so where the excellencie of Nature dooth beare sway it is a very hard thing or altogither impossible to alter it The sillie Mouse will by no maner of meanes bee camed the subtle Foxe may well bee beaten but neuer broken from stealing his pray if you pownde spices they smell the sweeter season the wood neuer so well the Wine will taste of the Caske plant and translate the Crabtree where and whensoeuer it please you and it will neuer beare sweete Apple so where the force of Nature keepeth possession it is hard to displace it Lily As the stone Abeston being once made hot will neuer bee made colde and as fire cannot bee forced downward so Nature will haue course after kinde As the Aethiope cannot chaunge his skinne nor the Leopard alter his hewe and as it is not possible to gather Grapes of Thornes or Figges of Thistles so it is to no purpose to force any thing to striue against Nature As in tilling of the grounde and husbandrie there is first chosen a firtile soile then a cunning sower then good seede euen so we must compare Nature to the fat earth the expert husbandman to the Schoolemaister the faculties and sciences to the pure seedes As the fertill soyle if it be neuer tilled doth waxe barren so that which is most noble by nature is made most vile by negligence As
nowe this waie nowe that waie when they thinke it commodious they flie to the liberty of the church when it makes for them they shrowde themselues by the countenances of Princes Custome AS he that driueth a naile into a post fasteneth it at the first stroake that he giueth with his mallet but more firmely at the second but so fast at the thirde that it can hardly bee pulled out againe and the oftner that hee knocketh it the faster it sticketh is pulled out againe with the greater difficulty so custome in sinning doth so deepelie driue vice into our soules as it were with a great mallet and there it sticketh so fast that scarcely any thing may be founde by which it may bee haled and pulled out Lodo. Granat li. 1. Ducis peccat As he that in the morning is not able to passe ouer the fooâ—d when as yet the water is lowe shall bee much lesse able to passe ouer it at night when the bankes are full and the riuer swelleth like the flouds and tydes 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 tame them when they are accustomed in any violent proceeding ibidem As he that is not able to pull vp a plant newly rooted is lesse able to doe it when it hath taken deepe rooting so hee that is not able to pull vp the root 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 disease seldome so commeth to his former health that not some relicks of the disease remaine in his bodie so the custome and diuturnitie of sinne is seldom healed and cured without some relicks remaining ibidem Euen as it is verie hard to with drawe a great riuer from his naturall course which by many yeares it hath beene accustomed to to another curreÌ„t so also it is very hard that a man should change his life which many yeares he hath led and shuld assume another Lodo. Gran. li. de denot As the habit to think alwayes euil things doth so bind a man that he can not thinke of good things so on the other side the vse and custom of good things doth so change a man that he thinketh not on euil things ibdem. 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 remain with them Stella de contemptu mundi As a man speaketh that idiome and dialect of speach which he hath alwaies vsed so it is in the customarie frequentation of any other thing Ibidem As fire the more fewell it taketh holde of burneth more extremely so the nature of sinne the longer it continueth the further it spreadeth and becommeth more vntamed Chrysost contra Gentiles hom 22. ad pop Antiochae As he that is conuersant among sweete odors doth a good while after smel of theÌ„ so a minde that hath beene accustomed to honestie dooth 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 suddame go 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 been long growing and taken deepe rooting is hardly taken away so inueterate vices are hardlie corrected idem As a Booke diuerse 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 printes of roddes so the mind accustomed to sinne is not mooued with a sleight correction As Mithridates by customing himself to take poyson became incapable to be poysoned so the euils which thou accustomest thy selfe vnto do not offend As the entance into a wee le or bownet is easie but the getting foorth againe verie difficult so the way vnto vice is easie but the returne from the customarie frequentation of it is verie hard As they that are accustomed to dwell in corrupt and pestilent places do long indure in them so they that are accustomed to greeuances and discommodities do litle care for them Plin. lib. 18. cap. 6. As the sight of some men doth inchant so there bee some the whole custome of whose life doth infect good maners As thicke skinne and brawned flesh 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 easilie cured so that sinne is not easily left which custome imposeth as a necessitie Conuersing and liuing togither AS they that walke in the Sunne although they came to no such end become sun-burnt and as they that sit in an Apothecaries shoppe doe smell of the fragrancie of that place so they that conuerse with a wise man although not to the end to become wise yet are made better by him Seneca As certaine small creatures when they bite are not felt but the byting is discerned by a little pimple or redde spotte but in the tumour no wounde appeareth so thou shalt finde that although conuersing with good men dooth not presentlie profite yet that it hath profited Seneca As a disease by infection doth creepe vnto thy neighbour when as health doth not the same vnto him that is sicke so by keeping company with wicked men good men are easily corrupted when as the contrarie doth not follow As the fish Torpedo dooth not hurt vnlesse touched but doth after a straunge maner transpose her poyson froÌ„ the hooke to the line and so to the Angle-rodde and then to the hande so wicked and pestilent fellowes doe not hurt if thou keepe thy selfe from their conuersation but if thou conuersest with them then very contagiouslie they infuse their infection Plin. lib. 23. cap. 1. As in husbandrie it is not inough that thou shewe thy selfe a good husbandman but it is also auaileable with what neighbour thou liuest so in life it is not inough that thou shewe thy selfe a good man but it also skilleth with whom thou hast conuersation As the venemous hearbe Aconitum doth kill by contaction so the conuersation of some doth slay by infectioÌ„ Plin. li. 29. ca. 2. As the Pyrit stone dooth not discouer his firie nature except thou doost rubbe it and then it doth burne thy fingers so thou shalt not perceyue the maliciousnesse of some except thou hast some commerce with them As not onely the Lodestone doth drawe iron vnto it but also one iron doth draw an other being rubbed with the Lodestone so by conuersing togither eyther the profite of vertue or the poyson of vice dooth passe from one to another As they that take an Antidote
earthly matters then it presageth the ruine of a common-wealth As the life of all the members proceedeth from the heart so from the Common-wealth proceedeth the common good of every one and of the saftie of it dependeth the safetie of all Geminianus li. 6. de homine eius membris cap. 57. A Captaine AS the purge Elleborum raiseth all within and first goeth out it selfe so a valiant Captaine exhorting his Soldiours to be valorous first issueth vppon the enemie himselfe as Herophilus sayeth in Plinie As a Prince is the eye of a Common-wealth so a Captaine is the eye of the armie Hector Pintus in cap. 38. Ezechiel As a Pylot is chosen for his skill in nauigation so a Captaine ought to be made choyce of for his expertnesse in feates of armes VVarre AS in admirable cunning and curious workmanship but vnprofitable there is greater praise giuen vnto the workman by whose art it is made then vnto the king by whose cost it is effected so the greatest glory of war cōsisteth in the hired soldior by whose industrie the battell is stroken but the least part doth return vnto the kings who also hire the soldiors with other mens money As Herostratus an obscure base man could easily burne the temple of Ephesian Diana which was 220. yeares a building of all Asia at the costs of so many kings beautified with the labors and cunning of so many excellent workmen so it is a most easie matter to ouerthrow and subuert famous admired cities but very hard and difficult to reedifie raise them vp again As the wings of birds being clipt in time do grow out againe so warlike forces doe continually gather head except thou often curbe them and keepe them vnder Dragons sucking the bloud of Elephants do kill them and they in like maner being drunken with their bloud are squeesed in peeces by the fall of the Elephant and so die so oftentimes in warre both parts doe destroy and are destroyed and both sides do endamage and are endamaged Plin lib. 8. cap. 12. A Plough-man except he bee crooked and bending to his labour hee doth neuer make cleane worke nor furrow his lande handsomly as the people of the old world were wont to say so a soldiour except he can sweare swagger robbe rauish maides and defloure matrones and play the villaine in graine is scarcely counted a man at armes in these corrupt times Aristotle writeth in his ninth booke de Historia animalium that the Cybind the Eagle do so vehemently contend striue that oftentimes clasping togither in the aire they fall down vnto the earth and are taken vp aliue of shepheards so now and then it cōmeth to passe that whilest princes peruersly exercise mortall and deadlie warres betweene themselues and other inuader comes and subuerts them both Victorie A Lion is easily taken if a cloake or a garment be cast before his eyes otherwise he is inexpugnable so it is easie to get the victorie ouer the strongest if his disposition be knowne As a Lion dooth more rage agaynst a man then against a woman but toucheth not children except hunger constraine him and spareth the suppliant and prostrate so the mightie ought to pardon the weake and to trie their strength agaynst them whom it is glorious to ouercome Lawes AS that rule ought to bee straight by which other things are squared so it is necessarie that a Law-maker be without vices himselfe that he may prescribe right Lawes vnto others Plut. As crowes breake thorow spiders webs but flies are entangled so lawes doe vexe the comminaltie but are broken without punishment of mightie and great persons Anacharsis As the best remedies and medicines proceed frō the worst diseases so good lawes are made of euill maners As in a Lute harmonie is not made by the touch of one string but all the strings are to be stroken numerously harmoniously so in the vertue of our minds the obseruation of one lawe is not inough for vs vnto saluation but all are to bee kept with great diligence Chrysost hom 36. de virtutibus vitijs As where there are many Phisitians there are many diseases so where there are many lawes there are many vices Arcesilaus apud Laertium lib. 4. cap. 6. As a strōg wal doth defēce a citie so doth good laws defend common wealths Dion orat 74. De lege Saylers that take notice of land-marks doe the safeliest come to a hauen so they that liue according to law do the safeliest passe ouer the course of their liues and at the last finde a quiet and peaceable harbour ibidem As he is not a man who wantes reason so that will not long bee a City which is not gouerned with lawes Idem orat 36. Borysthenica Where thou seest aboundance of Apothecaries and affluence of drugges there thou maist deeme that there are many diseases so where thou seest innumerable lawes there it is certain that there the men are exceeding wicked and irreligious Aristoteles apud Stobaeum As the body doth come to naught with out the soule so a Citie is subuerted that is gouerned by no lawes Demosthenes apud Maxim serm 58. As a perfect Grammarian hath no need of preceptes for his Arte so a perfect iust man hath no need of any lawe Philo. lib. 1. Allegoriarum legis As the soule is the life of the bodie so the lawe is the life of a Citie Stobaeus sermone 41. As diseases were before remedies for them so euill misdemeanors were before the constitution of good lawes Philippus Beroaldus in oratione habita in enarratione Verrinarum Lawyers AS one Goasehauke is inough for one shire so one lawyer is inough for a city and therfore the city of Basil maintains but one only lawyer as Peter Ramus sayth in his Basilca As the Switzers and Logicke fight for euery body so do Lawyers As Sumners liue of the sins of the people so do lawyers As Arcesilaus saide that where there were many Phisitians there were many diseases so Plato saide that that Common-wealth was miserable where the multitude of Lawyers did abound Therefore verie well sayth our English Satyrist Woe 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 vpō whores so enuious and malicious people doe consume themselues vpon lawyers As a balance stoopeth to that side whēce it receiueth most weight so lawyers fauor him most that giueth most As a Horseleach is an exceeding waster of the humours of that bodie it seaseth vppon so Lawyers are exceeding consumers of that mans wealth they deale with whereupon a Lawyer is called in Iuuenall Hirudo forensis ab Hirudine a Horseleach or bloudsucker Nomen habet a re Conueniunt rebus nomina saepè
verbis Isayae Vidi dominum As a Pilot seeing one starre can direct his course to any citie or prouince so the diuel being the prince of the aire doth not only see but also knowe all the principalities and dignities of the world and therefore he could point out to our Sauiour the honour and state of euerie kingdome Idem hom 5. operis imperfect Hell If we be so delicate and tender in this life that we cannot suffer patiently a feuer of 3. daies so much lesse shall we in the life to come bee able to suffer euerlasting fire Lud. Granat lib. 1. ducis peccat If we be terrified when we see any horrible punishmente inflicted vpon a malefactour in this life so much more shall we be tormented at the sight of the dreadfull and intollerable punishments in the other Ibidem As the wicked haue offended God with al their parts powers and sences and haue imployed them all as instruments to serue sin with euen so shall Gods diuine iustice ordaine that in all the selfe same parts powers and sences they shall suffer son owe and torment that so that may be fulfilled which is written Howe much he glorified himselfe and was in delicacies giue him so much torments and lamentations ibid. As it happened to Sisera who before he slept drunk of the sweete milk in Iaels bottle but she awaked him after another maner by nailing his head downe fast to the ground euen so do men sup vp the sweet milke of this worldes vanities till they are suddenly ouertaken with death eternall because they cannot awake from the drowsie sleepe wherin they are fast nailed downe by their owne negligent follies Stella de contemptu mundi As Egypt a figure of hell was full of darknes and a lande of captiuity so is 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 be great vexatiō to the damned to see others tormēted 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 return from it is altogither impossible As Abeston a stone of Archadia being once sette on fire can neuer be exstinguished neither by rain 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 woulde weane her childe she layeth some bitter thing vpon her dugge which when the childe feeleth he abhorreth it so oppose the bitternesse of Hell agaynst the delightes of the worlde and thou shalt bee withdrawne from them As the righteous shall reioyce in heauen by reason of their great ioy and blessednes so on the contrarie part sinners shall bee tormented with vnspeakeable tortures in hell Lodouicus 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 vglines of sinne the burthen of it imbecilitie seruitude infirmitie anxietie and euerlasting death shall with grieuous torments afflict sinners in hell Ibidem As the friends of God shall bee secure that they shall not loose their blessednes in heauen so the enemies of God shall loose all hope to bee deliuered from those torments which they liue in in hell ibidem As in this worlde we are all vnder one Sunne yet wee do not feele the heate of it all alike because one is more hot and another lesse hot so in hel in the fire there is not one maner of burning because here what the diuersitie of bodies doth for after one maner the fire doeth burne chaffe after another wood and after another iron that there doth the diuersitie of sins they haue the same fire and yet it dooth not burne them alike ibidem As the saints in heauen haue loue perfect charitie so the damned in hel do burne against all with spite and hatred ibidem As the saints in heauen do reioyce at anothers good so the damned in hell doe repine at it neither is there any thing found at which they more greeue then at the glorie of the saints and therfore they wish that all might be damned with them ibid. As God made heauen for good men so he made hell for wicked men FINIS A Table of the Common places into which these Similitudes are digested A ABdication pag. 160 Abstinence pag. 86 Abuse vse of a thing pag. 198. b Admonition pag. 148 Adoption pag. 160 Aduersitie vide Tribulation Adulterie pag. 308 b Affections pag. 133. b Affliction pag. 183 Age. pag. 153 b Almes deeds pag. 90 b Ambition pag. 313. b Ancetors vide nobility Angels pag. 21 b Anger pag. 31 b Antiquitie vide speech bookes Artes. pag. 57 b Assiduitie pag. 159. b Assiduitie taketh away admiration pag. 160 Atticke tongue vide speech Auditour and his duty pag. 255. b Authours vide bookes B. Banishment pag. 235 Barbarians vide anger Beautie pag. 149 b Benefits pag. 154 b Beneuolence pag. 155 b Bishops vide courtly life Bitternes vide mariage Bodies of little stature wiser then those that be vaster pag. 153 Bookes pag. 265 Reading of books pag. 266 b A choice is to be had in reading bookes pag. 267 b The vse of reading many Bookes pag. 268 b Braggers and boasters pag. 177 b Brethren pag. 147 Breuiloquence pag. 257 b Businesse pag. 156. C. Calamitie vide Tribulation Captaine pag. 227 Ceremonies pag. 162 b Charitie pag. 77 Chastitie pag. 109 Chance pag. 162 Chiding pag. 181 b Choice and tryall of a friend pag. 121 Choise pag. 175 Children pag. 63 Christ pag. 10 b Christians pag. 33 b Christian discretion vide zeale Church pag. 26 b Clergy vide courtly life Cockering pag. 64 Comaedians vide poets Cōmendation vide praise Commenders of themselues vide praysers of themselues Commoditie pag. 158 b Common-wealth pag. 226 Concord pag. 104 Cōcupiscēce vide luxury Conquest vide victorie Conscience pag. 55 b Continencie pag. 109 Contrarietie pag. 174 Conuersing and liuing to gither pag. 190 b Conuersation ibidem Contemplation pag. 245 Correction pag. 161 Counsell pag. 195. b Euill counsel is the worst vnto him that giueth it pag. 196 Rash counsell pag. 197 Courtly life pag. 215 Court ibid. Courtiers pag. 216 Couetousnes pag. 292 b Crosse vide tribulation Cunctation pag. 175 Custome pag. 188 D Death pag. 326 b Debt pag. 188 Decencie pag. 105 Defence ibid b Deuotion pag. 93 Dignity pag. 209 b Those things are difficult which are excellēt pag. 208 b Disciplines pag. 57 b Discord vide Concord matrimoniall Society Disputation pag. 257 b Deuill pag. 330 b Doctors Doctrine pag. 56 b Drunkennes pag. 307 E Education pag. 58 b Education of a Prince pag. 222 Eares vide Hearing Eloquence pag. 250 Eloquent men ibid. Eloquence threefold ibi Empire pag. 224 b Emperors vide Princes Emulation pag.