is our hony the bitter death of Christ by reason of his righteousnes is the sweete life of man As Hammons face was couered when he was condemned to dye so the Sunnes face was couered when Christ was condemned to dye As Dauid rent his garment when hee heard of Ionathans death so the Temple rent his vaile when it hearde of Christes death As the king of Niniuy threw vp dust vpon his head when he and his subiects were appointed to dye so the graues opened threwe vp dust vpon their heades when Christ was appointed to dye As Iob cut his haire when hee heard of his Childrens death so the stones were cutte in peeces and cloue asunder when they heard of Christes death As there were fowre riuers in the terrestriall Paradice which watered the whole earth so in Christ who is our Paradice there are founde fowre fountaines The first fountaine is of mercie to wash awaie our sinnes with the water of remission The second is of wisedome to asswage our thirst with the water of discretion The third of grace to water the plants of good workes with the dewe of deuotion And the fourth fountaine is to season our affections with the waters of emulation Bernardus sermone primo de natiuitate Christi As the Sunne exceedeth all celestiall lightes in quantitie brightnes dignity and power so Christ excelleth all the Saintes in goodnes wisedome honour might F. Ioannes a S. Geminiano lib. 1. de caelo et elementâ—s cap. 91 Olimpus a mountaine of Macedonia is so hye that the cloudes are said to be vnder it for it is of such an altitude that neuer any wind toucheth the top of it neither any grosnes of ayre ascendeth to it which the Philosophers ascending that they might viewe the courses motions of the stars coulde not liue there vnlesse they caried with them spunges full of water that so by the attraction of water they might draw grosser ayre as it is reported in history so Christ hath so farre exceeded al the Saints in excellencie of life all the whirlewindes of passions and tribulations in the altitude of patience and all men in the height of wisedome so that the Philosphers coulde not reach vnto the height of his diuinity but by spunges that is by creatures full of the water of celestiall wisedome Ibidem As the hearbe Dracontea hath the similitude of a serpent but is without venim yea it is most contrary to serpentes and especially to vipers so Christ had the shape of sinfull flesh but he was altogither without sinne yea he is most opposit to it and especially to the deuill Idem lib. 3. de vegetabilibus et plantis cap. 85. As the flower is the Medium betweene the branche and the fruit so Christ is the mediator betweene man and God Ibid. As a Hen doth gather her chickeÌ„s vnder her winges doth defend them against the kite doth feed them with the meate she findeth so Christ doth gather his elect vnder the wings of his protectioÌ„ in one faith vnity of the church doth defend theÌ„ against the raging of the world doth feede theÌ„ not only with material bread but with the spirituall foode of his heauenly doctrine Idem lib 4. de natatilibus et volatilibus cap. 98. The Holy Ghost AS Iron cast into the fire doth participate of the nature of fire his owne substance stil remayning so man by the working of the holy Ghost is transformed into God yet still remayning man beeing a partaker of the diuine purity noblenes as he was a partaker whoe said I doe not now liue but Christ liueth in me Ludov. Granat li. 1 duc peccat As oyle among all liquid substances is the fittest too preserue light and to cure woundes so the dinine vnction of the holy Ghost doth cure the woundes of our will and doth illuminate the darkenes of ourvnderstanding ibidem As he that is ouer come with much wine loseth the vse of his sences neither differeth much from a dead man by reason of the strength of the wine so when any one is full of the heauenly wine of the holy Ghost he dieth to the world and hath all his sences with all their desires shackled and fettred Ibidem As water sette ouer a fire when it doth wax hot as if it had forgot the owne proper nature swelleth aloft imitating the nature and lightnes of the fire so also the soule being inflamed with the heauenly fire of the holy Ghost is exalted aboue it selfe and caried vp to heauen whence that fire is sent Ibidem As the Sun shineth of his owne accord the day is enlightned a fountaine streameth and a showre falleth so the heauenly spirit infuseth it selfe Cyprian As the soule infused into the body is sufficient to make all the members liuing to moue and direct them vnto their seuerall offices and functions which are many diuers so the grace of the holy Ghost which is a forme supernaturall and diuine ' when it once hath entred into the soule is sufficient to moue and direct it to the acting and execuring of all the dutyes of a spirituall life Lod. Gran. in lib. de deuotione As it is not possible that the earth should fructifie onely by rayne except the wind doth blow vpon it so it is not possible that onely doctrine should correct a man except the holy Ghost woorke togither in his hart Chrysost hom 20. oper imperf As the figures of things are not seene in a blemished glasse so a man caÌ„not recelue illumination from the holy Ghost except hee cast away sinne and the lustes of the flesh Basilius de spiritu sancto As fire is not diminished albeit many candels be lighted at it as Science is not impayred although it maketh many men skillfull so the holy Ghost is neuer a whit impouerished although they be innumerable that participate of his graces Philo Iudaeus lib. de gigantibus As one the same showre descending vpon the worlde appeareth white vpon thornes red vpon roses purple vpon the hyacinth and of other colours falling vpoÌ„ diuers and sundry coloured things so the holy Ghost being one not any way diuisible doth diuide his grace to euery one as he pleaseth in one he is wisedome in an other sanctification in an other prophecy c. and yet the same Spirit Cyrillus Ierosolymit catechesi 16. As the body of flesh is none other thing but flesh so the gift of the holy Ghost is none other thing but the holy Ghost Aug. lib. 15. de trinitate cap 19. As the soule doth giue life to al the parts and members of mans body making the cye to see the care to heare so in the rest so the holy Ghost doth giue life to the meÌ„bers of Christes body which is his Church Idem lib. de gratia noui testamenti As heate commeth from fire so the holy Spirit proceedeth from the Father Paschasius de Spiritu sancto As Aaron is called Christ and
Dauid and Saule and others also and yet there is but one true Christ so an Angell is called a spirit and our soule is called a spirit and the winde is called a spirit and there is an vncleane spirit and yet there is peculiarly but one holy Spirit Cyrillus Ierosolymit catechesi 16. The holy Ghost is compared to fire to a Doue to a cloude and to a winde To fire because he doth enlighten our vnderstanding and exalteth it from the earth to heauen To a Doue because hee maketh vs simple gentle peaceable and friendes to all To a Cloud because he doth refresh and coole vs and defend vs from the heat of the flesh and doth asswage and moderate the madnes and fury of our passions And to a vehement and strong winde because he moueth and inclineth our will to all good Lodouicus Granatensis lib. 1 ducis peccatorum Heauen EVen as King Assuerus in his imperiall city of Susan shewed to his Princes all his maiesty cost royal magnificence so the great King of Kinges in his imperiall and roiall city of heauen doth shew to his elect the vnmesurablenesse of his riches wisdome liberality and goodnes and the glory and excellency of his maiesty Lodouicus Granatensis lib. 1. Ducis peccatorum As no man entred into the pallace of king Assuerus cloathed in sackecloth so it is lawfull for no man to enter into the pallace of God with a seruile garment but he must be cloathed with a wedding garment that is adorned and beautified with true loue and charity idem in eod lib. As a captaine when he goeth forth to fight or when he begirdeth any defenced castle deuiseth many kinde of stratagems for the obtaining of it rayseth fortresses maketh bulwarks and vseth many inuentions to assault and batter it that at the length he may conquer it so by all means wee must labour and endeuour that wee may get vnto our selues that most excellent place and cheefest good for it is written The kingdom of heauen suffereth violence and the violent take it by force Lodouicus Granatensis in lib. de deuotione As the Patriarch Iacob thought his 7. yeares seruice short in respect of the great loue hee bare to Rachell so wee should thinke all the tribulations of this world short in respect of the great loue we shuld beare to Heauen which is more beautifull then any Rachell Idem in suis Meditationibus As a traueller goes farre from his country and family yet is desirous to returne thither againe euen so wee as banished from this world should long for our returne to heauen our true borne countrey Stella de contemptu mundi As the pretious pearles called Vnions albeit they bee bred in the sea yet haue more affinitie with heauen the semblance of which they do represent so a godly a generous mind doth more depend of heauen whence he fetcheth his original then of the earth in which he liueth As a house excelleth a fewe ashes as a cittie excelleth a house a prouince a cittie the Romane empire a prouince and all the earth the Romane Empire and the whole circumference the point of a circle so farre incomparably Heauen extendeth and excelleth the comparison and proportion of al other things Cyrillus Ierosolymitanus catechesi 6. As there is extreame darkenesse in hell so there is glorious light in heauē Basilius lib. hexa As a spherical figure is most capable to contayne thinges so heauen being of the same figure is most capable of all ioies and blessednes As there are tenne commaundements in Moses Tables so according to moderne Astrologers there are tenne spheres in heauen Luna Mercurius Venus Sol Mars Iupiter Saturnus Caelum stellatum Caelum cristallinū siue aqueum and Primum mobile Angels EVen as the elder brethren do carry their younger brethren when they bee but little ones in their armes and doe keepe them with great care and prouidence after the same maner the Angels which are as our elder brethren do tende and keepe vs who are as their younger brethren little ones and do beare vs in their hands Lodo. Granatens lib. de deuotione As Angels are pure spirits so also pure worship and spiritual seruice is required of them ibidem As caelum crystallinū siue aqueum is not seene of vs so Angels in their owne nature are not visible vnto vs. F. Ioannes a S. Geminiano libro 1. de caelo Elementis Cap. 5. As the fire is of a more subtile substance then any other element so Angels are of a more immateriall substance then any other creature ibidem As the fire is moued of Sol and Mars as sayth Rabbi Moyses so Angels are moued of God who alwayes attende his will ibidem As the fire cannot be touched by reason of the heate so Angels cannot be touched by reason of their immaterialitie◠ibidem As the fire is a powreful element for deuastation so are angels in executing the wrath of God As a Phisitian leaueth his patient when he is past cure so the angels leaue vs when we fall into desperation Origenes hom 2 in Hieremiam As there are powers vnder earthly kings for ordering of state matters so there are principalities vnder the heauenly king for executing of his will and setting forth his praise Epiphanius haeresi 4. As our frendes lament for vs when as by reason of sicknesse and weakenes wee can receaue no meate so the holy Angels doe mourne for their soules that are not fedde with celestiall and spirituall foode Macarius hom prima As smoke banisheth Bees and filthy sauours driue awaie doues so the corrupted stinch of sinne driueth awaie the Angell that is the keeper of our life Basilius in Psalm 33. As in martiall affayres some soldiers are appointed to administer and bestow honours and some to execute vengeance punishment so holy Angelles are sent to the good and preseruation of man but diuels are sent to punish the wicked and rebellious Chrisostom hom 3 de patientia Iob. As after death there is no repentance auaylable vnto man so after the fall of Angells there was no place of repentance left vnto them Damascenus lib. 2 de fide cap. 4. The worde of God AS the same Manna was wholesome foode vnto some and corruption and wormes vnto others so the same worde of God is saluation vnto some and destruction vnto others Orig. hom 3 in numeros Wine much comforteth those that bee sound and as the scripture saith it maketh merry the hart of man but if he drinke it that hath a feuer it bringeth daunger and destruction vnto him so the word of God bringeth life vnto some and death vnto others Idem homil 5. in Iudic. As a lanterne doth lighten our steps so the word of God doth illuminate our vnderstandinges Hilarius in Psal 118. A Tree by continuall moysture doth grow to a great height so a soule that is cōtinually watered with the diuine word commeth to the perfection of Vertue Chrisostomus hom de Anna et
a good Phisition had rather heale a disease by sleepe and diet then by Scammony or Castoreum so a friend a father and a schoolemaister do more endeuor to correct by praise then by chiding if so it may be ibidem As a salue not being applied to the right place doth grieue without fruit so doth chiding beeing not vsed as it ought Ibidem As sharpe medicines but necessary doe ease the sicke but offende and infect the sounde so sharpe reprehension doth cure vice but offende honest men ibidem As a Phisition when hee hath made incision and cauterization doth not presentlie leaue his patient but applieth vnto him lenitiue and gentle salues so they that haue sharpelie rebuked ought by milde and gentle speeches to mitigate the bitternesse of the former reprehension Ibidem As an Image maker doeth first with strokes cut his stone and afterwardes polish and smooth it so a friende doth mitigate his chiding with gentle and pleasing speech ibidem Phisitions in bitter medicines do mingle some sweet thinges that they may allure their patient to take them so parentes ought to asswage the sharpenes of reprehension with milder words ibidem Some precious stones beeing steeped in vineger doe waxe bright and some being boiled in hony so bitter reprehension doth better some but milder admonition doth better fit others If thou takest sparingly of the hearbe Elleborum it doth more offende because it doeth sticke to the bowels and infect the bodie but if thou takest greater quantitie of it it doth passe thorowe thee more speedilie and so doth lesse harme thee so thy friende is not to bee chidden except with that vehemency that may free his minde from vice for a lighter expostulation doth greeue friendship to no purpose Plinius lib 25. cap. 5. in fin Wholsome hearbes do loose their virtue by often vsing them so often admonition doth not amende him who is accustomed to daily chiding As cold doth make and take away kibes and chilblaines so the speach of a chiding friende doth cure that griefe it procured Erasmus As they that are forced to vse incision had rather cut with brasse then with iron because by this means the wound is more curable so he that is constrained to chide anie man ought so to moderate his speech that it may haue mingled with it some secret cure As the Phisitian by mingling bitter poysons with sweet licor bringeth health to the bodie so the Father with sharpe rebukes seasoned with louing lookes causeth a redresse and amendment in the childe The fairest Iennet is ruled as well with the wand as with the spur so the wildest child is as soone corrected with a worde as with a weapon Affliction AS in one and the selfe same fire both the golde is made bright and shining and the wood is burnt and consumed so by the fire of affliction the righteous is made more beautifull as gold but the vnrighteous as drie vnfruitfull wood is turned into coales and ashes Lodou Granat lib. 1. Ducis Peccatorum Vnder the same flaile the huskes are diminished and broken but the graine purged and purified neither therefore is the mother or lees confounded with the oyle because they are pressed and troden vnder the same presse or planke so one and the selfe same weight pressing the good and the bad doth trie purifie and purge the good but doth damnifie consume wast the bad ibidem As the sea cannot be without waues and billowes so this life cannot be without tribulation and temptation As children when they are feared or daunted forth with run to the bosome and lap of their father so should wee haue recourse to GOD our Father in the time of tribulation Stella De contemptu mundi As no man calleth a chirurgion to the house of a sounde man but to the house of him that is wounded so God commonly sendeth not his spirit who is called the cōforter to their houses that enioy vaine ioy and comfort but to the houses of them that bee desolate and afflicted for his loue Ibidem As the poorer sort haue more right and title then rich men to craue aide and releefe at places of hospitality succor and so he that is more afflicted troubled hath iuster cause to desire aide and helpe at the bounty of the diuine mercy Lod. Granat lib. de Deuotione As a good housholder giueth to his sick seruant more dainty meates then hee doth to the rest not because he is worthier then the rest but because hee is weaker and in greater need so the gracious God of heauen dealeth with those that bee afflicted and in need ibidem Euen as a purging medicine although bitter is no lesse profitable thē other meat although it bee pleasant so affliction although sowre is sometimes no lesse necessary then fauour although it be sweet ibidem As it doth no lesse profit the sick to eate with loathing and abhorring then it doth the sound to feede with appetite and stomack so it doth no lesse profit vs somtime to be fed with the bread of affliction then it doth to bee cheared vp with the dainties of prosperity ibidem As a wise pilot in a calme doth expect a storme so in prosperity the mind is to bee prepared for aduersity They that in a storme flie for succor vndera tree when it is past going away doe pull down the boughs so in affliction we vse the helpe of some whom in prosperity we afflict by enuy As in the midst of winter the byrdes alcyones doe enioy great calmnes whereby others are also benefited so when fortune doth most rage then the godly do especially enioy tranquilitie of mind which they also make others partakers of Prosperity AS that stage-player is not the happier that by representation seemeth a king or an Emperor so that man is not the happier by the giftes of fortune that being esteemed as hee is in himselfe is no bodie Seneca As too much rankenesse breaketh the stalkes of corne so too much prosperitie vndoeth mens minds Seneca As health in the higest perfection as saith Hippocrates is dangerous so in great prosperitie disasterous haps are to bee feared Plutarch As he that is diseased with the dropsie the more he drinkes the more he increaseth his disease so a man the more he surfets in his prosperitie the more dangerous is his estate Chrisost concione 3. de Lazaro As the hand is one whether it be extended abroade or contracted together so a man should be alwaies one whether he be in prosperity or aduersity August serm de prudentia ad Eremitas As Hawkes are lost by soaring too high so they that by prosperitie are caried aloft doe most what loose themselues Hector Pintus in cap. 17. Ezechiel When the sunne enlightneth one hemisphere another hemisphere is full of darknesse so when prosperitie fawneth vppon one aduerfitie frowneth vpon another Idem in cap. 26. The voice so long as it is vttering because manie thinges concurre to the articulating of it as the
spices then do smell more fragrantly when they are either moued broken or powned so vertues fame is then largely dispersed when it is exercised in serious imployments and weightie affaires As Phisitians forbid to wash the teeth with the iuyce of the hearbe Alcakengy although it bee good to fasten them because the danger is greater then the commoditie for at length it will bring madnesse so those things are not to bee dealt in that hurt the name and encrease the wealth nor that learning to bee medled with which polisheth the tongue and infecteth the maners As fire in a darke night is a farre off discerned but in the Sun-shine is scarcelie seene so many a paultry rymer and bawdie ballad-maker seemes among base conceits of great esteeme but in the view of more glorious and splendent spirits they appeare none other then dunghill birdes and alefied Groutnowls Tyrius Platonicus sermone 24. An ill Name AS some by the deformities of their bodie haue got vnto them a surname as of crooked legges to bee called Vari of flabberkin lippes Chilones of great noses Nasones of redde noses Salamanders so manic by their mischieuous misdeedes doe purchase infamous and ill names as Nero for his beastlinesse to bee tearmed the Beast of Rome Tamberlane for his tyrannie The wrath of God and Attila for his crueltie The scourge of God c. As it grieueth a father to see his sonne deadly sicke or irrecuperably ouermatched in fight with his enemie so it grieueth any good nature to heare himselfe ill spoken of or to heare his wife daughters tearmed dishonest Iouianus Pontanus de fortitudine lib. 2. cap. 5. As manie Christians abstaine from much mischiefe least after this life hell shoulde bee their inheritance so Tiberius Caesar kept himselfe from many outrages and misdemeanors least after death an ill name should followe him Erasmus in Epistolà ante Suetonium Tranquillum Albeit thou powrest water vppon the hearbe Adyanton or drownest it in the water yet it continues drie so infamy slander or an ill name will not cleaue to a good man albeit one endeuour to defame him A Courtly life AS the Moone the neerer the Sunne it is the lesse light it hath so more fruit and dignitie is in them that are farre off from great Princes There is a certaine hearbe in India of an especiall sauour full of little serpents whose stinges are present death so the courts of certaine Princes hath that which delighteth but vnlesse thou be warie they harbour deadly poyson Antes doe gnaw that end of the corne which beginneth to sprout least it become vnprofitable vnto them so great men that they may alwayes keepe their seruants in seruice and slauerie do hold them vnder least looking vp after liberty they should forsake the Court through the tediousnes of seruitude As it is a very rare thing to see the birds called Halciones but when they appeare they either bring or portend faire weather so Bishops and Cleargie-men should seldome come to the Courts of Princes but either to preach maners or appease tumults There is a kinde of pulse called Cracca which Culuers take such delight in that hauing once tasted of it they cannot afterwards bee driuen from that place so they that haue once tasted of the hony and honour of the Court can neuer bee driuen from the Court Plin. lib. 16. cap. 16. A Mule ingendered of an Horse and an Asse is neither Horse nor Asse so some whilest they would be both Courtiers and Prelats are neither Strange it is that the sound eye viewing the sore should not be dimmed that hee that handleth pitch should not be defiled so is it strange that they that continue in the Court should not be infected Nylus breedeth the precious stone and the poysoned serpent and as in all ryuers there is some fish and some frogs and as in all gardens there bee some flowers some weedes and as in all trees there bee some blossoms some blasts so the Court may as well nourish vertuous Matrones as the lewd Minion Courtiers AS the starre Artophylax is brightest yet setteth soonest so Courtiers glories being most gorgeous are dasht with sudden ouerthrowes As the Camelion turneth himselfe into the likenesse of euerie obiect so Courtiers as Aristippus that fawnde vpon Dionysius ayme their conceits at their Kings humor if hee smile they are in their iolitie if frowne their plumes fall like Peacockes feathers The Indian Torteises in a calme do delight to floote aloft in the noone-Sun with all their back bare aboue water vntill their shelles hauing forgot themselues bee so parched with the heate of the Sunne that they cannot get vnder water and so they swimming aboue water become a prey vnto fishers so some allured with hope of great matters do thrust themselnes into the Courts of Princes and are so lulled a sleepe with the pleasures of the Court that they cannot forsake it when they woulde and betake themselues to their woonted rest Plin. lib. 9. cap. 10. As the hearbe Heliotropium is carried about with the Sunne and whither soeuer it moueth thither the hearbe turneth his head so Courtiers which way soeuer their king doth becke thither they bend Plin. 18. cap. 24. 27. eodem lib. The Crocodile sometimes liueth vpon the land and sometimes in the water shee layeth her egges vpon the land seeketh her prey in the water so some are both Courtiers and ecclesiasticall persons but in both places very pestilent fellowes Conradus Lycosthenes Rubeaquensis As the Adamant cannot draw iron if the Diamond lie by it so vice cannot allure the Courtier if vertue be retained Kings AS the Leopard by reason of his sweete sauour dooth allure wilde beasts vnto him and so doth destroy thē so the courts of princes I knowe not what inticing allurements they haue that drawe men into destruction Plinius libro 8. cap. 27. As the hearbe Heliotropium doth alwaies looke towards the sunne and when it is hid doth gather in the flower so many to the Kings becke bend their endeuors and to what thing soeuer they see him inclined to that they addresse themselues Plin. lib. 18. cap. 27. As the crocking of frogs beyonde their wont doeth prognosticate an imminent tempest so when the speech of euill men is of most force with Princes and good men are silenced then the confusion of their estate is at hand As the dogges of Malta are especially delighted in among the rich and delicate women of that I le so effeminate princes doe greatly sette by flatterers who both speak and do all things according to their humours Plin. lib. 3. cap. vltim◠That which oyle is vnto flies emmots and to other insect and entailed creatures that is flattery vnto foolish princes Those being annointed with oyle doe die these by flattery and assentation of clawbackes are drawne to destruction and they draw their common wealth into the same praedicament Plin. lib. 11. cap. 19. As a vine except thou prune it doeth largely extend it selfe
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