cast himselfe downe headâ— long with the Dog so he tearmed tâ—â— the Turke to be slaine with him Capstranus answering that it was no dangeâ— at all to his soule the Bohemian forth â—with tumbled himselfe downe with thâ— Turke in his armes and so by his own death only saued the life of all the Citiâ— so the Deuill like the great Turke bâ— siging not onely one Citie but euen 〈◊〉 mankind Christ alone like this nobâ—â— Bohemian encountred with him And seeing the case was so that this Dog the Deuill could not be killed starke dead except Christ dyed also therefore he made no reckoning nor account of his life but gaue himselfe to death for vs that hee onely dying for all the people by his death our deadly enemie might for euer be destroyed As it was bootlesse for Golias to brandish his speare against Dauid so it little aâ—ailed the Deuill to shake his speare likewise in the hand of the Souldiour against the heart of Christ. As Dauid hauing heard Golias prate and talke his pleasure when they came to the point at the first stroke ouerthrew him so Christ with that very selfe same speare which gaue him a little venny in comparison or if it be lawfull for mee to speak but a phillip on the side which was soone after recured gaue the Deuil a deadly wound in the forehead which with all his pawes he shall neuer be able to claw off As Dauid onely with his sling slew Golias so Christ onely by his death and by the power of his Crosse which is the sling of Dauid did conquer and subdue the Deuill The Palme tree though it haue many waights at the top and many snakes at the roote yet still it sayes I am neither oppressed with the waights nor distressed with the snakes Penny royall being hung vp in the larder house buds his flowers and Noahs Oliue tree being drowned vnder the water yet keeps her greene branch and Aarons rod being clung and dry yet brings forth riâ—e Almonds and Moses bramble bush being set on fire yet shines and is not consumed so Christ the true Palmâ— tree though all the iudgements of God and all the sinnes of the world like vnsupportable waights were laid vpon him yea though the cursed Iewes stood beneath like venemous snaks hissing and biting at him yet hee was neither so oppressed with them nor so distressed with these but that euen vpon his Crosse hee did most flourish when he was most afflicted The Phenix though fitting in his neast among the hote spices of Arabia he bee burnt to ashes yet still he saies I die not but old age dyeth in mee so Christ the true Phenix though lying in his graue among the hot spices wherewith Nichodemus embalmed him he was neuer like to rise from death to life againe yet hee dyed not but mortalitie dyed in him and immortality so liued in him that euen in his Sepulchre he did most liue when he seemed most to be dead Epaminondes being sore wounded in fight demanded of his souldiours standing by whether his enemies were ouerthrowne or no. They answered yea Then whether his buckler were whole or no. They answered also I. Nay then sayes he all is well This is not the end of my life but the beginning of my glory For now your deere Epaminondes dying thus gloriously shall rather bee borne againe then buried so Christ was sore wounded but his enemies death and the Deuill were ouerthrowne and spoyled His Buckler which was his Godhead was whole and vntonched Therefore there was no harme done His death was no death but an exaltation vnto greater glory As snow couereth the ground when it is ragged and deformed so Christ with his coat without seame couereth our sinnes and though they were as ctimson yet he maketh them white as snow As Gedeons sleece when it was moist the earth was dry but when it was dry the earth was moist so when Christs fleece was moist as a greene Tree then were all we drie like rotten stickes but when his fleece was drie all the bloâ—d and water being wrong out of his percious side then were we moistned with his grace As Iacob trauiling towards Haram when hee had laide an heape of stones vnder his head and taken a nap by the way was much reuiued with it after his redious iourney so Christ trauailing towards Heauen when he had slept a little in that stony Sepulchre which was hewen out of a Rocke liued then most Princely after his painefull passion As Ionaâ— was in the Whales belly three dayes and three nights so so was the Son of man in the bowels of the earth yet he had no more hurt then Ionas had As Daniell was not hurt of the hungry Lyons so Christ was not hurt either of the terrours of death or of the horrours of Hell As Adam and Eue both in one day were expelled out of Paradice about noone when the winde blew so Christ and the theefe both in one day were receiued into Paradice yea both in one houre of the day about the sixt houre that is about twelue a clocke in the day time As Peters shadow gaue health to the sicke so Christs shadow giueth life to the dead As Elizeus being dead raised vp one from the dead so Christ being dead was a Physition to the dead Plâ—â—y reporteth that there was a dyall set in Campus Martius to note the shadowes of the Sun which agreeing very well at the first afterwards for thirty yeares together did not agree with the Sun so all the time of those thirty yea three and thirty yeares that Christ liued in his humiliation heere vpon earth you might haue seene such a dyall in which time the shadow of the dyall did not agree with the shining of the Sun but thanks be to God all the better for vs. As the Sunne went backward ten degrees in the dyall when Ezechas went forward fifteene degrees in his life hee liued fifteene yeares longer so the going of this Sun Iesus Christ tenne degrees backward hath healed all our sicknesse and set vs a thousand degrees forward and infinitely aduanced vs by his death to euerlasting life As Rachel dyed her selfe in child birth to bring forth her Son Beniamin aliue so Christ dyed to bring vs into euerlasting life As when many birds are caught in â— net if a Pellican or any other great bird that is among them get out all the resâ— that are little ones follow after so Christ as a great Bird hauing broken through the net of death all wee escape with him As far as the Tree of life excelleth the Tree of Knowledge of good and euill so far the crosse of Christ excelleth the Tree of life As hony being found in a dead Lyon the death of the Lyon was the suftenance of Sampson Christs gall is our hony and the bitter death of Christ by reason of his righteousnesse is the sweete life of man As Hammons face was couered when he was
seâ— a fire the whole world Hieronimus lib. 3. comment in Epist. ad Galat. cap. 5 As fowlers by craft catch birds so heriticks by subtilty surprise men Optatus Mileuitanus libro 6. ad finem contra Parmennianum As the children of Moab and Ammon descended of Abraham consanguiâ—itie and yet alwayes hated the kinâ—red and stock of Abraham so hereâ—cks say that they beleeue in Christ â—nd they alwaies endeuour to subuert â—he catholicke faith of the christians Rupertus lib. 2. in Sophoniam As Dathan Abyram conspired aâ—ainst Moses so doe heretickes against â—he Church Eugubinus in cap. 11. Deut As Nabuzardan the Chiefetaine of â—abuchodonosor did destroy Ierusaâ—m and profane the vessels of the temâ—e so the hereticks of our time being â—e Chiefetaines of the Diuell doe eneuour to subuert the Church of Christ â—nd to profane the holy vessels of the â—emple that is the Sacraments orâ—ined not of Salomon but of Christ. â—ntus in Ezechielem cap. 4. As the name of Nebuzardan signiâ—th the speech and message of a strange â—ord or of a strange iudgement so â—retikes doe not sound the idiome and â—me of Iesus Christ our Lord but of â—other Lord that is of the Deuill â—hom Christ calleth the Prince of this â—orld ibidem As Ismael the Sonne of Nathaniah did weepe with the friends of Godoliah whom he had slaine so heretickes anâ— so do hypocrttes weepe for that whicâ— they wish most harme vnto F. Iohanneâ— Ã S. Geminiano lib. 5. de aenimalibus tâ—â— restribus capite 72. A Panther by the beauty of his skinâ— and sweete smell of his breath doth alâ—lure other beasts vnto him but by thâ— fearefulnesse of his head he feareth theâ— away whereupon he hideth his head till hee hath laid hold on them thâ— come to see him so heretikes and hyâ—pocrites outwardly pretending greâ—sanctity and by the fame of theâ— doctrine which they colour with deâ—uotion and simplicity hiding the malâ—â—cious head of their corrupt intent theâ— draw many simple and ignorant audâ—tours vnto him and doe destroy theâ— with their poysonous doctrine ibidem As young Lyons doe teare and renâ— the wombe of their Dams in bringinâ— them forth so heretikes doe rend anâ— teare in peeces the vnity of the Churcâ— their mother who spiritually doâ— bring them forth Idem lib. 5. de animaâ— terrest capite 108. When the time approacheth of the â—ipers bringing forth her young ones â—oe not stay the operation of nature â—ut gnaw her sides in sunder and so â—ome forth with the destruction of â—heir damme so heretikes being bred â—n the wombe of the Church their mother not staying for nor sustaining â—er correction by rebellion doe depart â—rom her and whilst they gnaw in â—under her vnity as much as lyes in â—hem they labour to bring her vnto destruction Ibidem Yong Panthers hating their dams doe beate in peeces with their hooues â—he wombs of their dams because they resist their egresse and deliuerance whereupon a Panther bringeth not forth but once so heretikes with their nailes that is with their malignant doctrine doe teare in peeces the vnitie of the Church their mother because she doeth resist their perfidy ibidem A Wolfe infecteth the wooll of that sheepe he woorieth so that a garment made of it proueth lousie as saith Isidore so an hereticke by his biting doth corrupt the simplicity of mans conuersation and maketh it to abound with lice that is with corrupt workes ibid. Death AS he is to be called a skilfull Physitian that can so temper his medicine that it bringeth health which is the end of his Physicke so is he to bâ— termed truely wise who hath so learned to lead his life that a good death may follow As the hearbe colloquintida is mosâ— bitter so is the memory of death to a rich couetous man F. Iohannes a Sâ— Geminiano lib. 3. de vegetabilib plant cap. 40. As Colloquintida doth stretch ouâ— her branches a farre off so death stretch out himselfe so farre that none can escape him ibid. As that Coiloquintida is most poysonous and deadly which growes alone so is that death most fearefull vpon which a pure conscience and true repentance doth not attend ibidem As that Colloquintida is good according to Macrus which is white so is that death which is religious ibid. As by a serpent the death of man came so by the death of man a serpent is ingendered that is of the marrow of his backe bone as saith Hippocrates The beast Hâ—ena hath the necke of a Viper the backe of an Elephant the greedinesse of a Wolfe the mane of a horse the voyce of a man and is sometimes male and sometimes female so death is likened to a Viper for his swiftnesse to an Elephant for his force and violence to a Wolfe for his voracity to a horse for his vnbridlednesse to a man for his deceiptfulnesse and to male and female because it takes away both kinds As the ashes of a Scorpion drunke in wine is remedy against the stinging of a Scorpion so the meditation of death is a remedy against sinne which is the cause of death Gemin lib. 5. de animal Terrest cap. 80. As in sleep there is no remembrance of labours so the Saints by the sleepe of death doe rest from their labours idem lib. 6. de homine Membr cap. 45. As a man whilest he sleepeth feareth the power of no aduersary so the Saints by the sleepe of death are taken out of the hands of all aduersaries and doe enioy the security of eternall safety ibi As a Waspe stinging a stone doth not hurt the stone but her selfe by loosing her sting so death lost his sting by running vpon life which is Iesus Christ. Athanasius de passione domini As water falling vpon the earth is swallowed vp of it so that it is no more seene so a man by death falling into the earth is so consumed and destroyed that hee is neuer found againe in the condition of his mortall state Idiota de contemplatione mortis cap. 10. As all riuers runne into the Sea so all they that come into this fluctuous life must enter into the Sea of death For death is the punishment of all the tribute of all the prison of all the conquerour of all and the receptable of all Ibidem cap. 13. As he that would conquer a Castle at the first doth make way to the ruine with his greater shot after hee doeth assault lnuade and possesse it so dealeth death who first sendeth his battering shot of great sicknesse and infirmity which doth so vanquish and breake the naturall strength of the body that the soule can no longer defend her castle and then death seiseth vpon it Ludo. Granat lib. 1. ducis peccat As for the biting of an aspe there is no remedy vnlesse the parts infected be cut away so certaine vices are healed onely by death Aristot. As Pilgrims are cheerefully welcommed into Innes or lodgings yet ere their departing some account of expenses
is made vnto them so though wee haue a little shew of pleasant entertâ—inment in this world yet at our deaths wee must render a seuere and strict account for the same Steâ—a de contempâ—u mundi As no man doth maruell that that is molten which might bâ— melted 〈◊〉 or burnt which is combusâ—ibâ—e so to be dead is not to be maruâ—llâ—â— at because we are mortall Plâ—t As borrowed money is willingly to be paide againe so our life which God hath lent vs is 〈…〉 to be rendered to him againe when he cals for it idem No man taketh it in ill part to haue a candle lighted but euery one misliketh to haue it put out so we reioyce at a birth but sorrow at death Idem He that beyond measure is giuen to wine doeth also sucke vp the dregs so there are many that loue their liues so well that they would not die no not in old age Seneca As hee is more prosperous whom a speedy wind bringeth into the hauen then he that is in a calme wearied vpon the sea so hee is more fortunate whom speedy death taketh out of the miseries of his life Seneca As fire burneth fiercely when it hath store of fewell but dieth of his owne accord when it lacketh matter so great is the difference betweene the death of young men and old men Sene. A sword-player fearefull in all the fight smiteth home and growes valiant or rather desperate when he seeth no way but death so death is fearefull being farre off but lesse dreaded being at hand Seneca As Swans seeing what good is in death doe end their liues with singing so ought all good and honest men to do Cicero lib. 1. Tusc. quaest Vnripe Apples are hardly pulled from the Tree but being ripe they fall of their owne accord so force doth take life from young men but maturity and ripenes from old men Idem de senectute They that speake euill of the dead are like vnto dogges that bite at stones cast at them but doe not touch them that hurt them Aristoteles in Rhetoricis ait Platonem huius similitudinis authorem esse As Croesus with all his wealth so Aristotle with all his wit and all men with all their wisedome haue and shall perish and turne to dust As Aristippus searched how to porlong his life so Socrates sought how he might yeeld to death As life is the gift of God so death is the due of nature and as we receiue the one as a benefit so must we abide the other of necessity As the bud is blasted as soone as the blowne Rose and as the wind shaketh off the blossome as well as the fruit so death neither spareth the golden lockes nor the hoarie head As a Bee stinging a dead body takes no hurt but stinging a liue body oft times looseth both sting life together so death so long as it stung mortall men onely which were dead in sinne was neuer a whit the worse but when it stung Christ once who is life it selfe by and by it lost both sting strength As the brasen Serpent was so farre from hurting the Israelits that contrariwise it healed them so death is now so farre from hurting any true Israelite that on the other side if affliction as a fierce Serpent sting vs or if any thing else hurt vs presently it is helped and redressed by death Those which will needs play the hobgoblins or the night walking spirits as we call them all the while they speake vnder a hollow vault or leape forth with an vgly vizard vpon their faces they are so terrible that he which thinkes himselfe no small man may perhaps be afrighted with them But if some lusty fellow chance to step into one of these and cudgell him well fauouredly and pull the vizard from his face then euery boy laughes him to scorne so death was a terrible bulbegger and made euery man afraid of him a great while but Christ dying buckled with this bul-begger and coniured him as I may say out of hâ—s hollow vault when as the dead comming out of the graues were seene in Ierusalem and puld the vizard from his face when as hee himselfe riâ—ing left the linnen cloathes which were the vizard of death behind him Doctor Playfer As that Asse called Cumanus Asinus â—etting vp and downe in a Lyons skin did for a time terrifie his master but afterwards being descried did benefit him very much so death stands now like a silly Asse hauing his Lyons skin puld ouer his eares and is so farre from terrifying any that it benefits all true Christians because by it they rest from their labours and if they be oppressed with troubles or cares when they come to death they are discharged All the while Adam did eate any other fruite which God gaue him leaue to eate hee was nourished by it but when hee had tasted of the forbidden tree hee perished so death had free leaue to deuoure any other man Christ onely excepted but when it went about to destroy Christ then it was destroyed it selfe Those barbarous people called Canibals which feed onely vpon raw flesh especially of men if they happen to eate a peece of rosted meate commonly they surfeit of it and die so the right Caniball the onely deuourer of all mankind death I meane taking of Christs flesh and finding it not to bee raw such as it was vsed to eate but wholsome and heauenly meate indeed presently tooke a surfet of it and within three dayes died As when Iudas had receiued a sop at Christs hand anon after his bowels gushed out so death being so sawcie as to snatch a sop as it were of Christs flesh and a little bit of his body was by and by like Iudas choaked and strangled with it and faine to yeeld it vp againe when Christ on Easter day reuiued Sharpe frosts bite forward springs Easterly winds blasteth towardly blossomes so cruell death spareth not those whom we our selues liuing cannot spare as it spared not King Edward the sixt nor sir Philip Sidney who could neuer haue liued too long As madnesse and anger differ nothing but in continuance and length of time so neither doe death and sleepe The Deuill AS the Lyon that killed the disobedient Prophet returning from Bethel did neither teare his dead body nor hurt his Asse after the same manner is the power of the Deuill being a roaring Lyon restrained and kept within limits so that he can extend his furie no further then God giueth him â—eaue As they that would haue dogs come vnto them allure them with bread or â—lesh so the Diuell allureth soules vnto â—im with pleasures and riches Clemens Alexand. lib. 2. storm As a fish â—natching at the bait not seeing the hooke is taken so the Diuell hauing the power of death greedily carrying Iesus vnto death and not seeing the hooke of his diuinity included in him was caught and ouerthrowne himselfe Idem in Symb. Apost As one night is
he giueth it Idem homil 13. operis imperf As worldly men by Vsury encrease their pelfe to their damnation so spirituall men by almes deeds encrease and multiplie the loue of God towards them to their saluation Chrysost. hom 7 in Epist. ad Rom. As no man sorroweth to receiue a Kingdome grieueth to haue remission of his sinnes so let no man sorrow to lay out his money vpon maintenance for the poore because he shall receiue great gaines by it Idem Homil. 21 in Epist ad Rom. As rich mens sonnes for an ornament doe weare Gold Chaines about their neckes as a signe of their greatnesse and Nobility so we ought alwayes to bee arrayed in the roabes of bounty that we may shew our selues to be the Sons of him who is mercifull who causeth his Sunne to arise both vpon the good and bad Idâ—â—â— hom 1. ad Philippen As in physicall confections one herbe is predominant so in spirituall matters almes deeds are in especiall account with God idom hom 9. ad Hebraeos As Iudges hauing receiued gifts doe not suddenly proceed to pronounce sentence but endeuour to agree the parties so the Lord dealeth with them whose gifts are giuen to the poore August ser. 146. As we are not once to doe well but alwayes so wee are not once to giue almes but alwayes Chrysoft hom 1. in Epist. ad Philippen A lumpe of vnmolten Lead put into a vessell full of holes doth rest in one side of the vessell but if it be melted with fire it filleth all the holes so an heape of money being frozen with the cold of auarice lieth in the chest profitable to no man but if it be melted with the fire of diuine loue and powred out it floweth to all parts of the poore and relieuing the needy it filleth all the holes and crannies of pouertie Hector Pintusin cap. 5. Ezech. 37. As the Sea is fed by land Riuers which hath no neede of them when as the land is left dry so many bestow their largesse of bountie vpon them that haue no need and let the needle and distressed perish idem in cap. 18. As sheepe and oxen are not eaten except they bee dead and dressed so many Churles giue no almes but when they are dead and buried idem in ca. 16 As mount Oliuet according to Augustine was a mountaine of oyntment and vnction of fatnesse and refection of medicine and cure by reason of the abundance of oyle there growing so a mercifull man may be fitly resembled to this mountaine by reason of his almes which are the oyle of mercy and pitie As that seed is the best which is white within so are those almes deeds the best which come from a pure intent F. Ioannes à S. Geminiano lib. 3. de vegetabilibus Plant. cap. 20. As one Torch borne before doth giue more light then soure borne behind so one good deed done in life time is more acceptable vnto God then fortie after death Polancus in Methodo adiuâ—andi eos qui moriuntur Deuotion HEe that would haue Iron alwayes to glow and shine redde hot it is necessary that hee alwayes applie it to the fire for if hee take in from the fire forthwith it returneth to his naturall coldnesse so the most noble affection of Deuotion so dependeth of that that man bee continually vnited vnto God by actual loue and contemplation that if hee turne himselfe but a little from him forthwith hee slideth backe to the bosome of his mother that is to the old disposition which before hee had Ladouic Granat lib. de deuotione As a furnace if it bee well heated in the morning is kept hot all the day after with a little fire but if it grow cold againe it requires a great deale of fire before it bee thorowly heated againe so Deuotion being well heated by prayer preserues heate a long time but through dissuetude of pâ—ayer it growes cold and requires much prayer to heate it throrowly againe ibidem As sweete water standing in an open vessell hauing no couer doth foâ—â—hwith lose the sweetnesse and grace of the sent so the sweete and precious oyntment of Deuotion doth loose all the vertue and efficacy when the mouth is loosed and dissolute that is when the tongue doth lauish and supers bound in too much talke and prattle ibidem As fire cannot be kindled not kept in wet and moist matter so nether can Deuotion in the delights and pleasures of the body ibidem As in a harpe we are to obserue that the strings bee neither stretched too streight nor loosened too slacke for then they are either broken or yeeld an vntuned and an vnpleasant sound so in the celestiall exercise of deuotion it is meet that the body by neither macerated by too much hunger nor fatted by too much plentie for both of them bring very much hurt to this exercise Ibidem Euen as fire or any odoriferous or fragrant smell the more it is couered and kept close the more longer it preserueth the sent and keepth the heat so also the loue of God and deuotion ibidem As nature is not content with the deaw that in the night time falleth vpon the earth but also now and then it raineth and that plentifully not for a weeke but oftentimes louger for so it is necessary that the heauens should be now and then more liberall towards the earth and should so glut it that neither the Sunne nor the wind may make it dry so also our soule besides the common and daily deaw ought to haue certaine peculiar times in which our eyes may doe none other thing then showre downe most plentifull teares of deuotion by which our soule may bee so filled with the vertues of iuyce of the holy Ghost that all the tribulations and all the winds of this world may not dry it ibidem The feare of the Lord. EVen as a ship is not safe without ballace or lastage for it is easily tossed with euery wind now on this side and now on that to the great danger of the ship so is the soule endangered which lacketh the burthen and ballace of the diuine feare which poyseth the soule that the winds of worldly-fauour or of diuine graces doe not tosse and puffe it vp and so ouerthrow it Lodon Granat lib. 1. Ducis Peccatorum As Fennell hath an opening vertue as Plato saith so the feare of God openeth the way vnto loue As the needle leadeth the threed so feare introduceth loue August As Serpents by the tast of Fennell put off old age so the feare of God putteth away inueterate sinne F. Ioannes à S. Geminiano lib. 3. de vegetabilib phâ—nt cap 77. As among the kinds of precious stones called Berylli that is the best which is the palest so among men hee is the best that feareth the Lord. Idem lib. 2. de Metallis lapid cap. 37. As the precious stone Beryllus being opposed to the sunne beames doth burne the hand of the holder so the
at the ending contrariwise the south wind is milde at the beginning but vehement at the ending so they that rashly and head strongly enterprise any matter do freese in the pursuite to their hurt and danger but they that aduisedly take things in hand are more and more encouraged in the progresse of their labour Fortune AS in the gameâ— of 〈…〉 chalenger contended witâ— what aduersarie soeuer came so in the course of our life wee must wâ—â—stle against whatsoeuer fortune Plutarchus in Moralibus A blind man running against one calleth him blind that did not shun him so we call that fortune blind into which we fall through our owne blindnesse ibidem As the winds are succesfull to some and aduerse to others so fortune doth fauour one and frowne vpon an other Ibidem As a pigmy although set on a hill is but a dwarfe but a â—â—lossus placed in a valley is great so a wise man is great in whatsoeuer fortune but a foole is base in the greatest prosperitie Seneca As haile pattering vpon an house maketh a great noyse but doth no hurt so the insulting of fortune cannot doe any thing against a wise man Idem As sâ—ell fishes increase when the â—oone encreaâ—â—th and decrease when 〈◊〉 decreaseth sâ— a foole depending of fortune is sometimes great sometimes base sometimes high sometimes low sometimes as proud as a Peacocke sometimes as suppliant as a begger as Rhamnusia pleaseth to â—â—ange herselfe As an adamant neither yeeldeth to the fire nor to the hammer so the mind of a wise man is inuincible not to bee conquered by any of fortunes violences As a good workman maketh a picture of any matter so a wise man carieth himselfe well in both fortunes either prosperous or aduerse Nilus brinâ—â—h a dearth vnto the Egiptians if it either exceed in flowing or reach not to the ordinary limit that is if it either flow lesse then twelue cubits or more then eighteene so either too much prosperity or too much aduersitie doeth hurt and hinder a good mind the one by vexing and tormenting it by need the other by â—â—â—ling and seducing it from vertue and honestly by delights and delicacy A hedg-hog fore-seeing a tempest hideth himselfe in the earth so when a change of fortune happeneth the mind is to be fortified with precepts of phylosophie As an archer sometimes hitteth the white and sometimes shooteth neare it so fortune sometimes seaseth vpon our selues and sometimes vpon our goods Maximus apud Stobaeum sermone 18. As a glasse sheweth what the face is so fortune sheweth what the man is Euripid. s apud Stob. 88. Grasse so long as it is greene doth couer the monntaines and adorne the â—edowes and through the beauty doth delight and refresh â—he eyes of the beholders but when the heate of the Sun hath dryed vp the moysture and coÌ„sumed it then it is many times made â—e well for the fire so as long as fortune â—mileth and giueth health riches â—riends honours and dignities so long man florisheth his acquaintance are delighted and refreshed by him and all men behold him with admiration but when the heate of persecution hath scorched his glory or the frost of aduersitie hath pinched his wealth or the infirmity of sicknesse hath decayed his health then he fadeth as a flower and many times hee becommeth fewell for the fire of Hell F. Ioan. à S Gem. lib. 3. de vegetab plan cap. 26. The vse and abuse of a thing PRometheus seeing a Satyre kisse the fire at the sight of it admonished him that if hee touched it it would burne him but if hee vsed it as it should be vsed it was profitable both for the heat and light so the same thing as thou vsest it is either dangerous or profitable Plut. If many be made drunke with wine not therefore are the vines to be digged vp by the rootes as Lycurgus caused them but rather more water is to bee vsed to allay 〈◊〉 â—ine so if many abuse Poetry it 〈◊〉 â—ot forthwith to bee banished buâ—â—â—â—aution is to be vsed that it may be wiâ—â—â—some Idem As in the nature of things those that are the most beautifull doe soonest wither and decay as Roses Lilies Violets when as other last longer so in the life of man those things that are most florishing are verie quickly abused and diuerted into a contrarie vse Plin. lib. 9. cap. 15. The fish Polypus otherwise a stupide creature vseth great cunning in taking other fishes so many men are very wise for their owne lucre and gaine but in other things very blockish and brute beasts Plin. lib. 9. cap. 29. As wines poured into vessels made of the Tree Taxus become mortall and deadly so wholsome erudition and instruction falling into a pestilent and bad nature becommeth hurtfull and dangerous Plin. lib. 16. cap. 11. As the salt Sea water is vnwholsomâ— to drinke but yet carieth a ship better then the fresh riuer which is wholesome for drinke so euery thing hath his vse if it bee vsed in the right kind As the Phylosopher that sent the tongues sent the best and the worst meare so riches are very good if they be well vsed but starke nought if otherwise Plut. Wine doth comfort those that are in health and liue moderately and as the Scripture saith it maketh merry the heart of man but if he drinke it that hath a feuer it bringeth death and destruction vnto him so it commeth to passe that the same thing vsed diuersely doth bring life to one and death to another Origenes in libro Iudic. homilia quinta As the satiety of hony procureth vomit so good things being not well vsed become hurtfâ—ll Greg. Nazianzenus lib. 1. de Theolo Riches ALthough it is necessary and needfull to eate for the reliefe and sustentation of the body yet superfluity of meate doth very much hurt And although the life of man consisteth in the bloud yet too much abundance of bloud is the cause of death and oftentimes killeth men so riches although they be necessary for the maintenance of life yet superfluity of temporall goods is no lesse hurtfull to the soule then too much meate to the body or too much bloud to the life Lod. Granat lib. de Deuotione A trauailer for his prouision in his voyage carieth his money in Gold for so is he richer and is troubled with lesse waight so the Lâ—rd doth lighten his Children laying vpon them but yet sufficient and that which may content them ibidem As those Kingdomes and Cities which the Diuell shewed to our Sauiour Christ vpon the mountaine were not true riches but fantasticall and sightly in the eye euen so all the riches honours and glory of this world are no perfect good but fained dissembled and as Saint Iames saith a vapour that appeares a while and in a moment is dispersed As the full gorged Faulcon will not know her Master and turne vnto him so the rich man that is pampered with prosperity doth forget God
engrauers Rogers Christoper Switzer and Cure Musicke THe Load-stone draweth Iron vnto it but the stone of Aethiopia called Theamedes driueth it away so there is a kind of Musicke that doth assaâ—ge and appease the affections and a kind that doth kindle and prouoke the passions As there is no Law that hath soueraintie ouer loue so there is no heâ—â—t that hath rule ouer Musicke but Musicke subdues it As one day takes from vs the credit of another so one straine of Musicke â—â—tincts the pleasure of another As the heart ruleth ouer all the members so Musicke ouercommeth the heart As beauty is no beautie without verâ—â— so Musicke is no Musicke without Art As all things loue their likes so the most curious eare the delicatest Musicke As too much speaking hurts too much galling smarts so too much Musicke gluts and distempereth As Plato and Aristotle are counted Princes in Phylosophie and Logicke Hippocrates and Galen in Physicke Ptolomie in Astrologie Euclide inâ— Geometrie and Cicero in eloquence so Boetius is esteemed a Prince and Captaine in Musicke As Priests where famous among the Egyptians Magi among the Caldeans and Gymnosophistes among the Indians so Musitians flourished among the Grecians and therefore Epaminondas was accounted more vnlearned then Themistocles because hee had no skill in Musicke As Mercurie by his eloquence reclaymed men from their barbarousnesse and crueltie so Orpheus by his Musicke subdued â—ierce beasts and wild Birds As Demosthenes Isocrates and Cicero excelled in Oratorie so Orpheâ—s Amphion and Linus surpassed in Musicke As Greece had these excellent Musitians Arion Doceus Timotheus Melesius Chrysogonus Terpander Lesbius Simon Magnesius Philamon Linus Stratonâ—cus Aristonus Chiron Achilles Clinias Eâ—monius Demodothus and Ruffinus so England hath these Master Cooper Master Fairfax Master Tallis Master Tauerner Master Blithman Master Bird Doctor Tie Doctor Dallis Doctor Bull M. Thomas Mud sometimes fellow of Pembrooke Hal in Cambridge M. Edward Iohnson Master Blankes Master Randall Master Philips Master Dâ—wland and Master Morley Sinne. AS he runneth farre that neuer returneth so he sinneth deadly that neuer repenteth Porters and Cariers when they are called to carry a burden on their shoulders first they looke diligently vpon it and then they peise and lift it vp and trie whether they are able to vndergoe it and whether they can cary it so before we sinne we should consider whether wee bee able to carry the burthen of it that is the punishment which is Hell fire Lâ—do Granant lib. 1. Ducis 〈◊〉 As the paâ—ate that is corrupted and distempered by ill 〈…〉 cannot tast the sâ—eeâ—nesse of 〈…〉 which is sweete seemeth bitte 〈…〉 which is bitter sweeâ—e so a 〈…〉 rupted with the humors of 〈…〉 inordinate affections and 〈◊〉 to the flesh pots of Aegypt cannot 〈◊〉 Mâ—nna nor the bread of Angels Ibid. Euen as in a country whâ—â—eall are borne Aethiopians it is â—ot an vgly thâ—nâ— to be blacke and as where all arâ— drâ—â—ke it is no ignominy noâ— slanâ—er to bee drunke so the monstrous seruitude and slaueâ—e of sinne because it is so familiar and common to the world scarsly is knowne or noted in any man Ibidâ—m â— As swine are a certaine heard of beasts that delight in myre and durte and are nourished with the basest and most vncleane meates so the filthy soules of sinners are delighted with no other thing except with the most filthy durâ—e and carnall pleasures Ibidem As wine is mared by vineger and â—uits are spoiled of wormes and euery â—ontrary is corrupted of his contrarie â—â—also all the powers of our soule are â—â—urbed and infected through sinne â—â—ich is an especiall enimie and most â—ontrarie to our soules Idem Euen as adultery is the most contraâ—y thing to marriage so that which is â—most contrary to a godly and vertuous â—ife is sinne Ibidem Euen as the rootes of trees being cut vp the boughes and branches which receiue life from the rootes doe forthwith wâ—ther and perish so those seauen capitall sinnes which are wont to be termed the seauen deadly sinnes which are the generall and vniuersall â—ootes of all other vices being hewen in â—under and vtterly eradicated out of 〈◊〉 soules suddaindly all the vices will die which are deâ—iued from them Idem lib. 2. ducis peccat As the comedies of Plautus and Terence are at this day the very same Comedieâ— which they were a thousand yeares agoe albeit the persons that then acted them be changed so the same vices which in times past were in thâ— men of this and that condition 〈◊〉 now also although perhaps the nameâ— be somewhat changed Ibidem As deadly poyson speedily pearcâ—â—â— the heart killeth the Spirits and bringâ—â—th death so sinne killeth the soule and speedily bringeth it to destruction Ibidem It is said that thunder bruseth thâ— tree but breaketh not the barke anâ— pearceth the blade and neuer hurtâ—â—â— the scabberd euen so doth sinne wounâ— the heart but neuer hurt the eyes anâ—â— infect the soule though outwardlâ— it nothing afflict the body As the Deuil is the father of sinne 〈◊〉 sinne is the mother of death As a man comes into a house by thâ— gate so death came into the world by sinne As a fire goeth out when all thâ—â—ewell is spente but burneth as long aâ— that lasteth so death dyeth when sinnâ— ceaseth but where sinne aboundeth 〈◊〉 there death rageth As cursed Cham laughed to see Nâ—abâ— nakednesse so the diuel loues a life to seâ—â— vs sinne As pride is farre off from him that repenteth so humility is farre off from him that sinneth Marcus Heremita de his qui putant ex operibâ—s iustiâ—â—cari A young man in a tauerne seeing Diogenes fled through shame further into it nay sayes Diogenes the further thou flyest into it the more thou art in the tauerne so sinfull men the more they hide themselues within themselues the more they are that they are but they must come out of themselues if they desire to auoide themselues Plut. in Moral The fish Ephâ—mera is bred without engendering of the putrifaction of the earth and within three houres afteâ— it is bred it dyeth so sin is bred beyond the course and order of nature of the corruption of the appetite and is extinguished by the three parts of repenâ—ance contrition confession and satisfaction F. Ioannes à S. Geminiano lib. 4. de natalibus volatil cap. 62. Drinke doth kill a mouse as Aristotleâ—aith â—aith so doth sin kill the soule Idem lib. 5. de animalibus terrestribus c. 35. As a mule is engendred against the course of nature so is sinne engendeâ—ed not of nature but it is a vâ—ce and an enormity of nature desiring that which is not of the same order Ibâ—dem cap. 93. Old age is full of misery which bringeth a corporall deaâ—h so sinne is full of misery which bringeth eternall death Idem lib 6. de homine et membris â—eius cap. 52. As there bee seuen kinds of leprosie so there are seuen capitall sinnes 53. the
pars simil ex lib. 25. Plin. cap. 4. As Christs coate was without wem so his life was without crime As without the Sunne there should be continuall night so without Christ there should bee euerlasting destruction Clemens Alexandrinus ad Gentes As an Husband-man doth cast his seede not in this corner and in that corner of his land but casteth it euery where throughout his whole land to Christ commendeth the doctrine of piety to rich and poore learned and ignorant to the strong and weake albeit hee knoweth what successe it shall haue Chrysostom Hom. 45. inâ— Matthew As the soule is the life of the bodie so Christ is the life of the soule Petrus Chrysologus sermone 19. As at the comming of the Diuell all Nations mourned so at the comming of the Lord Iesus all people reioyced Arnobius in Psal. 46. As an aduocate pleading for an offender taketh vpon himselfe the cause and faults of him whom hee patronizeth as if they were his owne when notwithstanding hee is guiltlesse so Christ being without sinne tooke vpâ—n him our transgressions and suffered â—r them as if they had beene his owne Chrysostome Sermone aduersus haeretiâ—s tom 5. As in a red hote sword there are â—ctions and perfections of two natures â—e yron cuts and the fire burnes so 〈◊〉 Christ there is two Natures his Diâ—nity and Humanitie and both haue â—eir actions and perfections Damasâ—â—â— lib. 3. cap. 15. de fide As the Vnicorne by touching poyâ—ned water with his Horne maketh 〈◊〉 wholesome whereupon Naturalists â—y that before hee drinkes he putâ—eth his Horne into the water so Christâ—y â—y his Humanitie hath made the poyâ—ned waters wholesome and hath â—urified our soules from infection Iaâ—obus de Valentia in Psalmum 42. As Gold and a Pearle make one Ring 〈◊〉 God and man make one Christ. Themistocles hauing offended Philipâ—he â—he King of Macedonia and could no â—ay appease his anger meeting his â—oung Sonne Alexander tooke him in â—is armes and met Philip in the face Philip seeing the smyling countenaunâ—â— of the childe was well pleased witâ— Themistocles euen so if through thâ— manifold sinnes and heynous offencesâ— thou prouoke the heauy displeasure 〈◊〉 thy God insomuch as thou shalt trembâ— for horrour take his only begotten anâ— wel beloued Sonne Iesus in thine armesâ— and then hee neither can nor williâ— angry with thee It is written that the blood of â— Lambe doth appease the cruell rage 〈◊〉 a fierce Lyon so the blood of the inâ— maculate Lambe Christ doth pacifie thâ— wrath of God When the Brethren of Ioseph hâ—â— sold him to the Ismaelites to pacifie theâ— Father Iacob they brought his Coate 〈◊〉 to bee bloudyed so if wee will appeaâ—â— God our Father wee must bring vâ—â— him the bloody Garment of his Sonâ—â— The Adamant though it be so haâ—â— that nothing can bruse it yet if tâ—â— warme blood of a Goate be powred vpâ— on it it bursteth so although the heaâ— of the Atheisâ— and vnbeleeuer bee 〈◊〉 hard that neither reward nor reuengâ— can mollifie it so stoute that no perswâ—sion can breake it yet if the grace of God purchased by the blood of Christ doe but once touch it it renteth in sunder and is conforced to a acknoledge an omnipotent and euerlasting Iehouah Astrologers say that the Sun passeth through these three signes Leo Virgo and Libra so the Sonne of righteousnesse Christ Iesus in the Law came as a Lyon threatning and destroying in the time of grace hee came into the lap of a Virgine in great humilitie and at the day of iudgemene he will come in Libra to giue to euery one according as hee hath deserued As Theseus being giuded by Ariadnes threed which shee tyed at the entrance into Dedalus Labyrinth escaped all the danger and errour of it euen so wee must make Christ the doore by which wee must enter into the Labyrinth of all our affaires and tye Raâ—abs threed at this entrance and follow it all the way that so we may bee safe and goe in and out and find pasture As the life of Christ is the life of life so the death of Christ is the death death It is reported that the Lybard vseth a strange kind of policie to the Ape He lyeth down vpon the ground as though he were starke dead which the Apes seeing come altogether and in despight skip vpon him This the Libard beareth patiently till he thinks they haue wearied themselues with their sporting Then sodainly he likewise leapes vp catckes one in his mouth and in each foote one which immediately he killeth and denoureth so Christ being laid in the dust the Diuell insulted ouer him and trampled vpon him but hee like a liuely Libard started vp on Easter day astonished the Souldiours set to keepe him which were the Diuels Apes and made them lyelike dead men As blind Sampson by his death killed the Phlistins when they were playing the Apes in mocking and mowing at him so Christ by his death destroyed the Diuell Scaliger writeth that the Chamelion when hee espies a Serpent taking shade vnder a tree climes vp into that tree and le ts downe a thread breathed out of his mouth as small as a Spiders threed at the end whereof there is a little drop as â—leare as any pearle which falling vpon â—he Sâ—rpents head kils him so Christâ—liming â—liming vp into the tree of his Crosse â—ets downe a threed of blood issuing out â—f his side like Rahabs red threed hangâ—â—g out of her window the least drop â—hereof being so pretious and so peereâ—â—sse falling vpon the Serpent head kils â—im The wild Bull of all things cannot â—â—ide any red colour therefore the hunâ—â—r for the nonce standing before a Tree â—uts on a red garment whom when the â—ull sees hee runnes hard at him as â—ard as he can driue but the Hunter â—â—ipping aside the Buls hornes sticke â—st in the Tree as when Dauid slipped â—side Sauls speare stucke fast in the wal◠〈◊〉 Christ standing before the Tree of his â—rosse puts on a red garment dipt and â—yed in his own blood as one that comâ—eth with red garments from Bozrâ— â—erefore the Diuell and his Angels like â—ild Bulles of Bazan runne at him but â—ee shifting for himselfe their Hornes â—â—cke fast in his Crosse as Abrahamâ—â—am â—am by his Hornes strucke fast in the briers thus is the Diuell caught and killed A Dragon indeed kils an Elephant yet so as the Elephant falling downe kils the Dragon with him an Elephant kils Eliazar yet so as Eliazar falling down kils the Elephant with him so the Deuil killing Christ was killed of him When Mahomet the second of that name besieged Belgrade in Sâ—ruia one of his Captaines at length got vp vpoÌ„ the wall of the Citie with Banner displaied A noble Bohemian espying this ran to the Captaine and clasping him falâ—â— about the middle asked one Capifâ—ranâ—â— standing beneath whether it would be any danger of damnation to his soule if he should
the wind is called a Spirit â—nd there is an vncleane Spirit and yet â—here is peculiarly but one holy Spirit Cyrillus Ierosolymit catechesi 16. The holy Ghost is campared to fire â—o a Doue to a cloude and to a winde To fire because he doth enlighten our â—nderstanding and exalteth it form the â—arth to Heauen To a Doue because he â—â—aketh vs simple gentle peaceable and â—riends to all To a Cloud because hee doth refresh and coolevs and defend 〈◊〉 from the heat of the flesh and doâ—â— asswage and moderate the madnesse anâ— fury of our passions And to a vehemeâ—â— and strong wind because hee moueâ— and inclineth our will to good Lodoâ—â— cus Granatensis lib. 1. ducis peccatoruâ—â— HEAVEN EVen as King Assuerus in his imperiall City of Susan shewed to hiâ— Princes all his Maiesty cost and royalâ— magnificence so the great King of Kingâ— in his imperiall and royall City oâ— Heauen doth shew to his elect the vnâ— mesurablenesse of his riches wisdome liberality and goodnesse and the glory and excellency of his Maiesty Lodâ—â—nicus Granatensis lib. 1. Ducis peccatorum As no man entred into the pallace oâ— King Assuerus cloathed in sacke clotheâ— it is lawfull for no man to enter into thâ— pallace of God with a seruile garmentâ— but he must be cloathed with a wedding garment that is adorned and beautifiâ—â— with true loue charity idem in eodl lib As a Captaine when he goeth forth to â—ight or when he begirdeth any defenced â—astle deuiseth many kind of stratagems for the obtaining of it rayseth fortresses maketh bulwarks and vseth many inâ—entions to assault and batter it that at â—he length he may conquor it so by all â—eanes we must labour and endeuour â—hat wee may get vnto our selues that most excellent place and chiefest good for it is written The Kingdome of heauen suffereth violence and the violent â—ake it by force Lodouicus Granatensis â—n lib. de deuotione As the Patriarch Iacob thought his â—eauen yeares seruice short in respect of â—he great loue he bare to Rachell so we should thinke all the tribulations of this world short in respect of the great loue wee should beare to Heauen which is more beautifull than any Rachell Idem â—n suis Meditationibus As a traueller goes far from his counâ—ry and family yet is desirous to returne â—hither againe euen so we as banished from this world should long for our â—eturue to Heauen our true borne counâ—ry Stella de contemptu mundi As the' pretious pearles called Vnion albeit they be bred in the Sea yee hauâ— more assinitie with Heauen the semblance of which they doe represent so a godly and a generous mind doth more depend of Heauen whence he fetcheth his originall than of the earth in whicâ— be liueth As a house excelleth a few ashes asâ— Citie exeelleth a house a prouince a Citie the Romane Empire a prouince and all the earth the Romane Empire and the whole circumference the poinâ— of a circle so farre incomparablâ— Heauen extendeth and excelleth thâ— comparison and proportion of all other things Cyrillus Ierosolymitanus câ—â— techesi 6. As there is extreame darknesse iâ— hell so there is glorious light in Heauen Basilius lib. hexa As a sphericall figure is most capable â— containe things so Heauen being of thâ— same figure is most capable of all ioyâ— and blessednesse As there are ten commandements iâ— Moses Tables so according to moderne Astrologers there are ten sphere 〈◊〉 Heauen Luna Mercurius Venus Sol Mars Iupiter Saturnus Caelum stellaâ—m Caelum cristaellinum siue aqueum â—nd Primum mobile ANGELS EVen as the elder brethren doe carry their younger brethren when they â—ee but little ones in their armes and doe keepe them with great care and prouidence after the same manner the Angels which are as our elder brethren do tende and keepe vs who are as their younger brethren and little ones and doe beare vs in their hands Ludouicus Granatens lib de deuotione As Angels are pure Spirits so also pure worship and spirituall seruice is required of them ibidem As caelum crystallinum 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 than any other element so Angels are of a more immateriall substance than any other creature ibidem As the fire is moued of Sol and Mars as saith Rabbi Moyses so Angels are moued of God who alwayes attend his will ibidem As the fire cannot be touched by reason of the heate so Angels cannot bee touched by reason of their immaterialitie ibidem As the fire is a powerfull element for deuastation so are Angels in executing the wrath of God As a Physition leaueth his patient when hee is past cure so the Angels leaâ—e 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 prayse Epiphanius haeresi 4. As our friends lament for vs when as by reason of sicknesse and weaknesse we can receiue no meate so holy Angels doe mourne for their soules that are not fed with celestiall and spirituall foode Macarius hom prima As smoke banisheth Bees and silthy â—auours driue away Doues so the corâ—upted stinch of sinne driueth away the â—ngell that is the keeper of our life â—asilius in Palme 33. As in martiall affaires some Souldiers â—re appointed to administer and bestow â—onours and some to execute vengeance â—nd punishment so holy Angels are â—ent to the good and preseruation of â—an but Deuils are sent to punish the â—icked and rebellious Chrisostom hom de patientia Iob. As after death there is no repentance â—uailable vnto man so after the fall of â—ngels there was no place of repenâ—nce left vnto them Damascen lib. 2. â—â—fide cap. The Word of God AS the same Manna was wholesome food vnto some and corrupâ—on and wormes vnto others so the â—me Word of God is saluation vnto â—me and destruction vnto others Orig. om 3. in numeros Wine much comforteth those that be sound and as the Scripture saith iâ— maketh merry the heart of man but iâ—â—e drinke it that hath a feuer it bringeth danger and destruction vnto him so the Word of God bringeth life vnto some aud death vnto others Idem homil 5. in Iudic. As a Lanthern doth lighten our steps so the word of God doth illuminate onâ— vnderstandings Hilarius in Psal. 118. A Tree by continuall moysture doth grow to a great height so a soule that iâ— coutinually watered with the diuine Word commeth to the perfection oâ— Vertue Chrisostomus hom de Anno Samuelis educatione As to be hungry is a signe of bodily health so to hunger and thurst after the Word of God is a token of spirituall health Idem hom
Nardus will onely grow in India Balsanum onely in Syria in Rhodes no Egle will build her nest no Owle liue in Creete so no wit will spring in the will of women Iohn Lily As Socrates Plato and Aristotle affirmed that women were â—icle and inconstant Pindarus Homer Hesiod Ennius and Virgil auerred that they were framed of contraries As Mantian doth rayle on women in his Eclogs so Euripâ—des doth exclame in his Tragedies As Martiall hath taunted women so Propertius hath quipped them As some for inconstancy compare women to Chameleons Polipes and whether-cocks so some for their alluring and inchanting cal them Sirens for crafe Calipsoes for subtilty Serpents and for cruelty Tigres As Daphne for nicenesse was turned in to a tree so Anaxarete for cruelty was transformed into a stone As Horatia with daintinesse did hurt her selfe so Phillis through too much loue did hang her selfe As Cleopatra at the death of her Anthony did sting herselfe to death with Serpentes so Hylonome did slay her selfe at the death of her Cyller As Alceste was content to loose her life to preserue her Admetus so were the Mynian wiues to preserue their husbands Vlisses though hee detested Calipso with her sugred voyce yet hee embrabraced Penelope with her rude distaffe so though one abhorre the beauty of a whorish Curtesan yet hee neede not abstaine from the company of a graue Maiden Though the teares of the Hart bee salt yet the teares of the Boore be sweet so though the teares of some women be counterfeit to deceiue yet the teares of many bee currant to try their loue Some one Rose will bee blasted in the bud some other neuer fall from the stalke the Oake will bee soone eaten with the worme the walnut tree neuer so some women will bee easily enticed to folly some other neuer allured to vanity As the Mint-master is not grieued to see the coyner hanged nor the true subiect the false tâ—aytour araâ—gned nor the honest man thiefe the condemned so honest women ought not to grieue to see lewde women writ against and whores and curtesans to be railed at As hic Ignis is latine for fire in the Chimney and hoc Ignis latine for fire on the table so haec Ignis is latine for fire in the bed As there hath beene an vnchast Helleâ— in Greece so there hath beene also a chast Penelope As there hath beene a prodigious Pasiphae so there hath beene a godly Theocrata As some haue desired to be beloued as Iupiter loued Alcmena so some haue wished to bee embraced as Phrigius embraced Pieria As there hath raigned a wicked Iezabel so hath there ruled a deuout Dobora The sowre crab hath the shew of an apple as well as the sweete Pippin the blacke Rauen the shape of a Bird as well as the white Swan so the lewde wight hath the name of a woman as well as the honest Matrone There is great difference betweene the standing puddle and the running streame yet both water great oddes betweene the Adamant and the Pommice yet both stones a great distinction to be put betweene Vittum and the Christall yet both Glasse so there is great contrariety betweene Lais and Lucretia yet both women One may loue the cleare conduit water though hee loath the muddy ditch and weare the precious Diamond though he despise the ragged bricke so one may also with safe conscience reâ—erance the modest sex of honest Maidens though he forsweare the lewd sort of vnchast Minions As Spiders conuert to poyson whatsoeuer they touch so women infect with folly whomsoeuer they deale withall The petite Pallace of Pettie his pleasure As hee that toucheth Pitch shal be defiled therewith so he that vseth womens company shal be beguiled therewith Greene. As Iupiter Mars and Hercules for their valiant acts accounted Gods of the Paynims were ouercome and made slaues by the inchantment of women so strong Sampson holy Dauid and wise Salomon were ouerthrowne by women As Venus yeelded to her darling Adonis without any sute made on his part so the Dutchesse of Sanoy went on pilgrimage to the Knight Mendoza As Oenone pleaded her right with Paris so Dido let Aeneas vnderstand how deeply she desired him As Scilla made loue to King Minos so did Medea to Iason As Brysis besought the good will of Achilles so Adalesia made loue to Alerane As Portia the Danghter of Cato hearing of her Brutus death at Philipâ— swallowed hot burning coales to follow him as Plutarke Valerius Maximus and Martiall doe write so Gâ—â—nilda the Wife of Asmunda King of Danes hearing that her husband was slaine in the warres slew her selfe with a sword to accompany him in death whom she had dearely loued in life as testifieth Saxo Grammaticus in his first Booke of the Danish History As trusty Thisbe did goare her gorgeous body with the same sword wherwith princely Pyramus had prickt himselfe to the heart so true harted Iulietta did vpon the corps of her dearest Romeo As a rusty Rapier is no trustly Rampier to defend a man though the Scabberd be of fine Veluet so a women with foule conditions is coursely to be accounted of though her face be faire and body beautifull The Petite Pallace of Petty his pleasure As the yeare doth consist of foure seasons the Spring Summer Autumne and Winter And as mans body doth consist of foure complexions Choler Bloud Flegme and Melancholy so the comely parts of a Woman doe consist in foure points that is to bee a Shrew in the Kitching a Saint in the Church an Angell at the bourd and an Ape in the bead as the Cronicle reports by Mistresse Shoare Paramour to King Edward the fourth As the kinde Spaniall the more he is beaten the fonder he is so the women of Russia the oftner their husbands beate them the better they loue them They will not bee porswaded that their husbands loue them except they beate them Richard Hackluyt in his Booke of English Voyagers in the description of Russia As Aetna is too hot Caucasus too cold so it is naturally incident to women to enter into extremities they are either too louing or too loathing too courteous or too coy too willing or too wilfull too mercifull or too mercilesse too forward or too froward too friendly or too fiendly thâ— meane they alwayes meanely account of as it is reported of Maria Stuarta Queene of Scots in Astione contra Mariam Scotorum Reginnam The SOVLE EVuen as in a bright and cleare glasse the Sunne beames doe make the greater spendour so in a purified and cleare soule the beames of the diuine truth doe shine more clearely Lodouicus Granatensis in lib. de deuotione As twice in a day wee refresh our bodies that is at Dinner and at Supper so also twice a day wee ought to giue due nourishment vnto our soules Ibid. As ordinary nourishment is necessary for the body because the naturall heate doth alwayes consume and wast the substance and therefore it is
open onely to one thing that is to God who hath already entered into it and enlightened it with his Spirit As at the window of Noahs Arke there entred in no mist no water nothing else but one thing onely which is light so at this East gate no mist of humane errours no water of worldly cares may enter in but onely the light Heauen and a santified desire to bee fast knit and perfectly vnited by faith and â—ue to God As the Alter of perfume was place close to the Golden Censer very neare the Mercy seate so a Christian heart which is a spirituall Alter of perfume and a sweete sauour to God must alwayes approch nearer and nearer vnto the Throne of Grace and continually higher and higher aduance it selfe to him that is the highest and holiest of all As in a Well except there bee some water in it we cannot easily see the baggage that lyeth in the bottome so in the depth of the heart without teares wee cannot see our sins CONSCIENCE AS Hony is not onely sweete of it selfe but also it maketh that sweet which before was not sweete so a good conscience is so merrie and so pleasant that it maketh all the troubles and tribulations of this world seeme pleasant and delightfull Lodo. Granat lib. 1 Ducis peccatorum As they that sit at a banket are made merrie by the variety of meates and daintie câ—tes and by the presence of their friends with whom they liue so the righteous are made merrie by the testimonie of a good conscience and by the sweete fauour of the diuine presence ibidem As the tast of delitious meate cannot sufficiently bee expressed nor discribed with words to him who heretofore hath not tasted of it so neither the ioy and comfort of a good conscience to him that neuer felt it ibid. As the morning Sunne when it is scarcely risen and is not yet seene enlightned the World with the nearenesse of his brightnesse so a good conscience although it bee not fully and plainely knowne yet it reioyceth and gladdeth the soule by her good testimony ibid. As a shadow doth alwayes follow the body so feare and desperation in all places and at all times doe waite vpon an ill conscience As persecution procureth a death to the body so a conscience despairing assureth death to the soule As the herbe Nepenthes so much commended of Homer being put into Wine driueth away all sadnesse at a banket so a good conscience being placed in vs doth abolish all tediousnesse of life As true loue towards a women doth not desire a witnesse but hath a enough if it enioy her alone so is a wise man contented only by the the testimonie of a good conscience Plut. As a beautifull face is gratefull and acceptable in the sight of man so is a cleare conscience beautifull in the eyes of God Chrisostomus hom 6. operis imperfecti If thou castest little a sparke into a great deepe it is soone quenched so a good conscience doth easily mittigate all griefe idem hom 25. de via recta As there is no raine without clouds so there is no pleasing of God without a good conscience Marcus Eremita de his qui putant ex operibus iustificari As a brazen walls is a good defence vnto a Citie so a good conscience vnto a man Lodouicus Vines introductione sapientiam capitc vltimo As gowtie diseases are full of feare so are ill consciences full of suspition Plut in Apophth 231. As the shadow followeth the body so an euill conscience doth follow a sinner Basilus apud Antonium in Melissa part 1. sermon 16. Doctors and Doctrine EVen as a plaister is of no vse if it be not applied to the wound and to the diseased place neither are precepts nor Doctrine auailable if by education they be not applied to the life Lodouicus Granat lib. 1. Ducis peccatorum If thou wilt put any good thing into Bottles and Bladders thou must first put the wind and the aire out of them so thou must put pride and disdaine out of his mind whom thou wouldest teach Plutarchus As the seed of a sallow tree cast away before it bee ripe doth not onely bring forth nothing but is a medicine to procure sterilitie in women that they may not conceiue so the speeches of them that teach before they be wise do not only shew themselues to be fooles but doe infect their auditors and make them indocible Plin. lib. 16. cap. 27. As a consort consists of diuerse voices so erudition is a mixture of diuerse disciplines Seneca The meate that swimmeth in the stomacke is no meate but a buhen but the same being digested doth passe into blood and strength so those things which thou readest if they remaine vnconcocted in thy memorie they doe thee small good but if they be digested into thy disposition then they make thee better learned Seneca The earth which bringeth forth salâ— bringeth forth none other thing so wittes fruitfull in learning are not of such validitie in other matters Plin. lib. 31. cap. 7. Wine powred into vessels made of Yew becomes deadly so erudition otherwise wholesome if it fall into a pestilent nature becommeth dangerous by his manners As a Lawrell alwayes continueth greene so the fame of learning doth doth neuer waxe old nor whether Plin. lib. 15. cap. 30. As they that are of a ranke smell doe sauour more rammish when they are annointed so the rumour of naughtinesse is more filthy when the celebritie of learning maketh it more conspicuous and more common in the mouthes of men As a precious stone is a little thing and yet is preferred before great stones so learning and doctrine is but little in shew and ostentation but great in value and price Artes and disciplines AS they that often frequent theaters and play houses with their pleasure doe also reape some profit so Artes and Disciplines besides their pleasure and dignitie doe bring also profit and commoditie Plut. A tree of her own nature doth bring forth but one only fruit but by grafting it becomes loaden with fruits of diuerse kinds so hee that followeth his owne nature is alwayes the same but hee that is guided by Art is like himselfe Plin. lib. 17. cap. 14. The Turbot the Skate the Ray and the Puffen being most slow fishes yet haue often found in their bellies the Mullet being the swiftest of all fishes which they take by cunning and policie so many by Art and skill doe farre excell those that bee mightier in riches and strength Plin. lib. 9. cap. 42. Plutarch testifieth that hee saw in Africa dogges carrying stones into the water till the water was risen so high that they might lappe of it the like hee reporteth of a dogge casting little stones into a pot of paâ—â—age till they rose so high that hee might eate them so that which is wanting vnto vs in strenght is to be supplied by Art As great waights which can be lifted vp by no mens strength
deuouring the fruit neither doe they know whence they come or whither they goe so certaine doe neuer appeaâ—e but when they hâ—ue neede of our helpe neither doe they visit their friends but when some necessity doth vrge them Plin. lib. 10. cap. 27. As thou canst not retaine hurtfull meate without offence nor cast it vp with griefe so if thou retainest an euill friend hee hurteth neither canst thou cast him off without enmity and tumult as if thou shouldst cast forth choler Plut As Creon did nothing helpe his daughter but embracing her did perish with her in the fire so many not enioying happy friends do perish with those that are infortunate ibidem As those that be vnskilfull in swimming whilst they would helpe them that are in danger of drowning doe drowne together with them and doe hurt more then they profit so doe those friends that in aduersitie doe onely lament and sorrow with their friends Idem As flies doe not remaine in those vitling houses where there is no sauors nor smels so the vulgar and popular friends of rich men doe â—arry no longer then profit continueth Idem Mice doe gnaw the meate and doe liue vnder the same roofe with men yet they doe not conuerse with them so â—ome friends sâ—arse current neither doe forsake by reason of commodity neither doe loue or repose affiance As the fish Scolopidus in the floud Araris at the waxing of the moone is as white as the driuen snow and at the waning as blacke as a burnt coale so a fained friend in prosperity is very louing but in aduersity exceeding lowring As all coynes are not good that haue the image of Caesar nor all good that is coyned with the Kings stampe so all is not truth that beareth the shew of godlinesse nor all friends that beare a faire face As the Rauen which Noah sent forth of the Arke made no longer reckoning of him who had saued her from death and maintained her in the Arke one hundred and fiftâ—e dayes then shee stood in need of him so many friends doe now esteeme delight prayse and often visite thee because they would supply some of their present necessities by thee which being compassed they are no longer for thee As a fruitfull tree is so long cared for â—s it brings forth store of fruit but when it failes to bring the wonted encrease no man cares for it so and no otherwise stands the case with thâ—â— while thou hast riches credit and art in prosperity thou shalt bee sure to be beloued honoured and visited but if thy state impaire and need catch thee by the back then the world no longer smiles vpon thee farewell poore forsaken man no more fruit no more friends As there is great conformitie and vâ—ion between Gold and Quicksiluer yea such and so much as when the Gold is purified in the furnace the Quicksâ—lueâ— being conuerted into smoke is sought of the Gold in what part soeuer of the fire it be to vnite it selfe therewith yet notwithstanding all this affection and friendship whensoeuer the Gold is taken forth of the fire it forsakes and leaues the Quicksiluer there behind conuerted into smoke and there ends the kindnesse so at what time thou shalt enter into the fire of tribulation the friendship thou hadst with many will be turned into smoake and so shalt thou bee left in the furnace of affliction As there are many current riuers which in winter time are full of water when as there is no necessitie of water yet in summer following are dried vp when euery one standeth most in need of water which dried vp riuers helpe not the thirsty traueller but when hee comes to drinke and finds none returneth thence deceiued like to such riuers are fained counterfeit friends who in time of prosperity and when no neede is promise much but when time of aduersitie commeth and that there is manifest necessity to be seene performance commeth short all friendship is dried vp and not a drop to bee found As the Marigold opens early in the morning being fresh and faire but at night shuts vp againe as halfe dryed and withered euen so the worlds friendship soone fayles and withereth the Sunnes heate perisheth the flower and afflictions triall putteth downe all loue and friendship As Ixion prosecuting Iuno fell into a cloud so many doe runne into counterfeit and fained friendship Plut. As Choak-weede is an enemy to Ciches and Orobos as Cockle is hurtfull vnto Wheate as wild Otes is noysome vnto Barley as Henbane is mortall vnto Lentilles and all these doe kill by embracing so the friendship of some is more pestilent then their enmitie Plin. lib. 18. cap. 45. The swallow which in Summer creepeth vnder the eues of euery house in winter leaueth nothing but durt behind her the Humble Bee hauing sucked Honie out of the faire flower doth leaue it and loath it so a fained friend hauing got what commodity hee can â—eaueth his friend in the suds The comparison of a friend and a flatterer AS Patroclus going to the battaile tooke all Achilles armour beâ—ides his speare which hee touched not by reason of the waight and bignesse so a flatterer doth take vpon him all the signes and tokens of a true friend besids the libertie of admonishing Plutarchus As a Physitian doth his endeuour to maintaine and encrease health so also doth a friend but a flatterer dealeth superficially and suggesteth that which onely delighteth Ideâ— A flatterer is like that Schoolmaster that chideth his Scholler for his stile and paper and neuer blameth the barbarisâ—es and solaecismes he committeth Idem He is like also to an ill oratour answering nothing to the arguments but â—arping at the voyce and the bookes negligently written idem As if a man seeming a Physitian should cut the haires and nailes of a man diseased with blaines botches and fistulaes so a flatterer vseth libertie in those things in which there is no need Idem As a sweete odour smelleth well and so also doth a medicine but that is profitable for nothing but to delight this besids the odour hath also greater profit so also a flatterer is onely pleasant but a friend is profitable and necessarie Idem As a picture hath pleasant colours and Medicines haue also acceptable colours so a friend doth therefore delight that hee may helpe but a flatterer onely delight Idem Where the body is swelled and puffed vp with corrupt and vicious humours there arise botches and impostumes so what a friend is angriâ— with loueth or hateth that the flaâ—terer inuerteth to a crosse end idem A Medicine applyed to a wrong place doth afflict without fruit so doth admonition being vsed out of due time And the same doth a friend with griefe which the flatterer doth with pleasure for both of them doe hurt idem Mariage AS Chaines and Fetters take strength by being linked together so doth the stare of the family by the consent and agreement of man and wise Plut. in
and doth separate himselfe from him Euen as the Children of Reuben and Gad desired Moses that he would leaue them there in the Country of Iordan where was good feeding for their cattell neuer caring to goe to the land of promise in like manner there are many that refuse the Kingdome of heauen promised them in perpetuall possession for the loue of riches and corruptible goods they enioy in this false world Stella de contemptu mundi As in good and sauory meates poyson is often receiued and they that haue eaten thereof are forthwith ready for the graue so sweete are the riches of this world to such as loue them yet vnder them is death hidden because they make a man proud and vicious which bringeth him to eternall death Ibidem As the Children of Israels Manna would haue corrupted and beene filled with vermine if it had beene saued so this worlds vaine riches are no way sooner lost then by too much sauing them Ibidem As smoake mounted on high is quickly out of sight euen such is prospâ—rity it beares a shew for a while and at length comes to nothing ibidem As vpon the mountaine of Gilboa perished the noble and great men of Israel so doth prosperitie lead men vp as it were to a mountaine and suddenly thence tumbles them headlong downe Ibidem As the Gentiles vainely adored the Idoll Mercurie each of them carrying a stone in the honour of their Idoll euen so they that honour worldly prosperity steale the honour which is due to God and bestow it on a base Idoll ibidem As a wise man is not hurt of a Serpent because he keepes him farre from him but a foole taking him by the taile is bittâ—n so riches being receiued of a wise man doe not hurt him because hee knowes how to vse them but if a foole lay hold on them they bite him because he gripes them too hard Clemens Alex. lib. 3. paedag cap. 6. As a land flood is soone vp and soone downe so are riches here to day and gone to morrow to day it is this mans ground tomorrow his and next day anothers Basil. in Psal. 61. Welles that are drawne haue sweeter water but being vntouched become putrified so the rest of riches is vnprofitable but their motion and publike vsing is profitable and fruitfull Idem hom in ditescentes Clemens Alex. lib. 1. Stromat As that Earth which is a little remoued from the roote is the nourishment of the plant but that which lyeth the neerest vnto it doth depresse and burthen it so if riches fall close vpon the soule of a man they driue it downe to Hell but if they be somewhat remoued and distributed to the vse of the poore then the possession of them is in the right kinde Idem in cap. 5. Esayae As Lyons Leopards and Beares become wild and fierce because they are brought vp in darkenesse so riches being kept close and hoorded vp are more fearefull then wilde Beasts and roare more terribly then a Lyon but being brought into the light and bestowed on the poore of Lyons they become lambes and of dangerous Rockes calme hauens Chrysost. hom 14. de auaritie As a ship too heauie loaden doth drowne but being moderately gaged sayleth prosperously so when thou burthenest thy selfe with more riches then is requisite they easily drowne thee but when thou layest vp what is meete for thy necessity when a storme happeneth thou mayst easily flote ouer the waues ibidem As we seeing a rich man and a poore man painted vpon a wall doe neither enuie the one nor dispise the other bâ—cause they are not true things but fained shadowes so if we well knew the nature of riches and pouerty of glory and reproach and of all other things whether ioyfull or sorrowfull it would free vs from the perturbations they bring because they are but false shadowes and fained counterfeits of things to come Idem concione 4. de Lazaro As Children not knowing how to vse swords and kniues doe endanger themselues so many men not knowing how to vse money endamage their soules by buying with it such a burden of vices which depresse them to hell Idem hom 66. in Gen. As shooes too big hinders a traueller and too many cloathes a runner so doth too much money him that trauels to heauen Idem hom 7. de poenitentia As no wise man will build his mansion house vpon the sand so no wise man will build his happinesse vpon riches which are brittle fading and soone vanish ibidem As if an earthly King should say no rich man shall bee promoted in my Kingdome would not all cast away their dishonoured riches so when the heauenly King doth say that it is hard for rich men to enter into his Kingdome will not they much more cast away these impediments Idem hom 9. in Mat. As he is a foolish husband man that takes his good graine and casts it into a lake leauing his fruitfull ground vnsowne so is hee a greater foole that hides his treasure in the earth leaues the fruitfull ground of the poore vnsowne ibidem As thornes doe pricke being touchedâ— so doe riches being â—griped Idem hom 23 in Ioan. As Scorpions and Vipers doe lurke among bushes and thornes so doe inordinate thoughts couch themselues in the deceitfulnesse of riches Therefore Christ calls the cares of this present life and the frauds of riches thornes ibidem As meate kept vndigested in one part of the body doth doth neither profit it nor nourish the rest but being digestably communicated to all doth nourish all so riches if thou keepest them alone thou shalt receiue no fruit by them but if thou possessest them with others then thou reapest the greatest commodity by them idem hom 10. in 1. Cor As a tree planted in fertill and good ground doth euery yeare bring forth seasonable fruit so money planted among the poore and put into their hands doth not onely euery yeare but also euery day bring forth spirituall fruits that is confidence in God departing from sinne a good conscience spirituall ioy comfortable hope and other good things which God hath prepared for them that loue him ibid. As they that honour thee for thy friends sake saying that thou art worthy of no honour of thy selfe but onely for him doe mightily dishonour thee so riches are the causes of reproach vnto vs whilest they are more honoured then the possessors of them Idemâ— hom 7. ad Colossenses As hee that saith thou thy selfe art worthy of no honour but I honor thee for thy Seruants sake doth reproach thee so doe they that honour rich men for their riches Ibidem As a good Father seeing his Sonneâ— doate vpon an Harlot doth banish heâ— his sight so our heauenly Father seeing that his Children would doate vpoâ— riches and leaue his loue doth either not giue them or else doth take them away Idem hom 33. ad Hebraeos As a whoorish countenance being filthy of it selfe is painted
noble Syre for that hee obscureth the parents hee came of and discrediteth his owne estate The pure Corall is chosen as well by his vertue as his colour a King is knowne better by his courage then his crowne so a right Gentleman is sooner seene by the tryall of his vertue then blasing of his armes The Rose that is eaten with the Canker is not gathered because it groweth on that stalke that the sweete doth neither was Helen made a starre because shee came of that Egge with Castor so neither is he a true Gentleman that hath nothing to commend him but the nobilitie of his ancestours As it is a signe of true honour and nobility to reproue sinne so to renounce it is the part of honesty As no Thersites could bee transformed into Vlysses so no Alexander could be couched in Damocles A good name FIre once kindled is easily kept but being extinct it is hardly rekindleâ— so it is an easie thing to maintaine a good name but being once lost it is not so easily recouered Plutarchus in Moralibus Ships well repayred doe endure many yeares so wee must continually adde sometimes to the propagation of our good names least time and age eate them out ibidem As a shadow sometimes goeth before and sometimes commeth after so some forthwith doe get good report and some haue it not till after death but the later that it commeth it is wont to be the greater Seneca As the famous monuments called Obelisci were long time in making and reared with much adoe by reason of their hugenesse and exceeding waight but being once finished they continued many ages so it is a haâ—d thing to get a name of vertue and wisedome but being once gotten it is neuer extinguished As in very great Obeliskes almost as much is builded vnder the earth as is aboue that they may stand vnmoueable so a firme and sound foundation is to bee laid for the continuance of a perpetuall name As spices then doe 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 waightie affaires As Physitions 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 commodity 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 be medled with which polisheth the tongue and infecteth the meanes As fire in a darke night is a farre off discerned but in the Sun-shine is scarcely seene so many a paultry rimer and bawdy ballad-maker seemes among base consorts of great esteeme but in the view of more glorious and splendent spirits they appeare none other then dunghill birds and alefied Groutnowls Tyrius Platonicus sermone 24. An ill Name AS some by the deformities of their body haue got vnto them a surname as of crooked Legges to bee called Vari of flabberkin lips Chilones of great noses Nasones of red noses Salamanders so many by their misdeeds doe purchase infamous and ill names as Nero for his beastlinesse to be termed the Beast of Rome Tamberlaine 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 enemy so it grieueth any good nature to heare himselfe ill spoken of or to heare his wife and daughters termed dishonest Iouianus Pontanus de fortitudine lib. 2. cap. 5. As many Christians abstaine from much mischiefe least after this life Hell should bee their inheritaâ—ce so Tiberius Caesar kept himselfe from many outrages and misdemeanors after death an ill name should follow him Erasmus in Epistola ante Suetonium Tranquillum Albeit thou powrest water vpon the hearbe Adyanton or drownest it in the water yet it continues dry 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 Sun 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 stings are present death so the Courts of certaine Princes hath that which delighteth but vnlesse thou bee wary they harbour deadly poyson Ants 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 doe hold them vnder least looking vp after liberty they should forsake the Court through the tediousnesse 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 manners or appease tumults There is a kind of pulse called Cracca which Culuers take such delight in that hauing once tasted of it they cannot afterwards be driuen from that place so they that haue once tasted of the honey 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 bee both Courtiers and Prelats are neither Strange it is that the sound eye viewing the sore should not be dimmeâ— that he that handâ—eth pitch should noâ— be defiled so is it strange that they thaâ— continue in the Court should not bee infected Nylus breedeth the precious stone and the poysoned Serpent and as in all riuers there is some fish and some frogs and as in all gardens there bee some flowers some weeds and as in all trees there some blossoms some blasts so the Court may as well nourish vertuous Matrones as the lewd Minion Courtiers AS the Star Artopylax is brightest yet setteth soonest so Courtiers gloriâ—s being most gorgeous are dasht with sudden ouerthrowes As the Camelion turneth himselfe into the likenesse of euery obiect so Courtiers as Aristippus that fawnde vpon Dionysius ayme their conceits at their Kings humor if he smile they are in their iolity if frowne their plumes fall like Peacockes feathers The Indian Torteises in a calme doe delight to floote aloft in the noone-Sunne with all their backe bare aboue water vntill their shels 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 fishes so some allured with hope of great matters doe thrust themselues into the Courts of Princes and are so lulled a sleâ—pe with the pleasures of the Court that they cannot forsake it when they would and betake themselues to their wonted rest Plin. lib. 9â— cap. 10. As the hearbe Heliotropium is carried about with