and clasping him fast about the middle asked one Capistranus standing beneath whether it would bee any daunger of damnation to his soule if he should cast himselfe downe headlong with the Dog so hee tearmed the Turke to bee slaine with him Capistranus aunswering that it was no daunger at all to his soule the Bohemian forthwith tumbled himselfe downe with the Turke in his armes and so by his owne death onelie saued the life of al the Citie so the deuil like the great Turke besieging not onely one Citie but euen all mankinde Christ alone like this noble Bohemian encountred with him And seeing the case was so that this Dog the Diuell coulde not bee 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 he only 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 auailed the Diuel to shake his speare likewise in the hand of the soldior against the heart of Christ As Dauid hauing heard Golias prate talke his pleasure when they came to the point at the first stroke ouerthrewe him so Christ with that very selfe same speare which gaue him a little venny in comparison or if it be lawful for me so to speake but a phillip on the side which was soone after recured gaue the Diuell a deadlie wound in the forehead which with al his pawes he shal neuer be able to claw off As Dauid only with his sling slew Golias so Christ only by his death and by the power of his crosse which is the sling of Dauid did conquer and subdue the diuel The Palme tree though it haue manie 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 yet buds his yellow flowers and Noahs Oliue tree being drowned vnder the water yet keepes hir greene branch and Aarons rod being clung and drie yet brings forth ripe Almonds and Moses bramble bush being set on fire yet shines and is not consumed so Christ the true Palme tree though all the iudgments of God and all the sinnes of the world like vnsupportable waights were laide vppon him yea though the cursed Iewes stoode beneath like venemous snakes hissing and biting at him yet hee was neither so oppressed with them nor so distressed with these but that euen vpon his crosse he did most flourish when he was most afflicted The Phenix though sitting in his neaste among the hote spices of Arabia hee bee burnt to ashes yet still hee saies I die not but olde age dyeth in mee so Christ the true Phenix though lying in his graue among the hot spices wherewith Nichodemus embalmed him hee was neuer like to rise from death to life againe yet hee dyed not but mortalitie died in him and immortality so liued in him that euen in his sepulchre hee did most liue when he seemed most to be dead Epaminondas beeing sore wounded in fight demaunded of his souldiours standing by whether his enemies were ouerthrowne or no. They aunswered yea Then whether his buckler were hole or no. They aunswerered also I. Nay then sayes hee all is well This is not the ende of my life but the beginning of my glorie For nowe your deere Epaminondas dying thus gloriouslie shall rather bee borne againe then buried so Christ was sore wounded but his enemyes death and the Diuell were ouerthrowne and spoyled His Buckler which was his Godheade was whole and vntouched Therefore there was no harme doone His death was no death but an exaltation vnto greater glory As snowe couereth the grounde when it is ragged and deformed so Christ with his coat without seame couereth our sins and though they were as crimson yet hee maketh them white as snow As Gedeons fleece when it was moist the earth was drie but when it was drie the earth was moist so when Christes fleece was moist as a greene Tree then were all we drie like rotten stickes but when his fleece was drie all the bloud and water being wrounge out of his precious side then were wee moistned with his grace As Iacob trauailing towardes Haram when hee had laide an heape of stones vnder his heade and taken a nap by the way was much reuiued with it after his tedious iourney so Christ trauailing towardes heauen when hee had slept a little in that stony sepulchre which was hewen out of a Rocke liued then most Princelie after his paynefull passion As Ionas was in the Whales belly three dayes and three nights so and so long was the Sonne of man in the bowels of the earth yet he had no more hurt then Ionas had As Daniell was not hurt of the hungrie Lions so Christ was not hurt either of the terrours of death or of the horrours of Hell As Adam and Eue both in one daie were expelled out of Paradice about noon when the winde blewe 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 frō the dead so Christ being dead was a Phisition to the dead Pliny reporteth that there was a dyall set in Campus Martius to note the shadowes of the sunne which agreeing verie wel at the first afterwards for thirty yeares together did not agree with the sun so all the time of those thirty yea three and thirtie yeares that Christ liued in his hmiliation heere vpon earth you might haue seen such a dyall in which time the shadow of the diall did not agree with the shining of the sunne but thankes bee to God all the better for vs. As the sunne went backward tenne degrees in the dyall when Ezechias went forward fifteene degrees in his life hee liued fifteene yeares longer so the going of this sunne Iesus Christ tenne degrees backewarde hath healed all our sicknesse and set vs a thousand degrees forward and infinitly aduanced vs by his death to euersting life As Rachel died her selfe in childbirth to bring forth her sonne Beniamin aliue so Christ dyed to bring vs vnto euerlasting life As when many byrdes are caught in a net if a Pellican or any other great bird that is among them gette out all therest that are little ones follow after so Christ as a great byrde hauing broken through the net of death all we 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 Lion the death of the Lion was the sustenance of Samson so Christes gall
this worlde ibidem As Ismael the sonne of Nathaniah did weepe with the friends of Godoliah whom hee had slaine so heretikes so do hypocrites weepe for that which they wish most harme vnto F. Ioannes a S. Geminiano libro 5. de animalibus terrestribus capite 72. A panther by the beauty of his skinne and sweete smell of his breath doth allure other beastes vnto him but by the fearefulnesse of his head he feareth them away whereupon he hideth his head till he hath laide hold on them that come to see him so heretikes and hypocrites outwardly pretending great sanctity and by the fame of their doctrine which they colour with deuotion and simplicity hiding the malicious heade of their corrupte intent they draw many simple and ignorant auditours vnto them and do destroy them with their poysonous doctrine ibidem As young Lyons doe teare and rent the wombe of their dammes in bringing them foorth so heretikes doe rende and teare in peeces the vnity of the church their mother who spiritually doeth bring them forth Idem libro 5. de animal terrest capite 108. When the time approacheth of the Vipers bringing foorth her young ones doe not stay the operation of nature but gnaw her sides in sunder and so come foorth with the destruction of their damme so heretikes being bredde in the wombe of the Church their mother not staying for nor sustaining her correction by rebellion doe depart from her and whilst they gnawe in sunder her vnity as much as lies in them they labour to bring her vnto destruction Ibidem Yong Panthers hating their dās do beat in peeces with their hooues the wombs of their dams because they resist their egresse and deliuerance wherupon a panther bringeth not forth but once so heretikes with their nailes that is with their malignāt doctrine do teare in peeces the vnitie of the church their mother because shee doeth resist their perfidy ibidem A Wolfe infecteth the wooll of that sheep he woorieth so that a garment made of it prooueth lousie as saith Isidore so an hereticke by his biting doth corrupt the simplicity of mans conuersation and maketh it to abounde with lice that is with corrupt workes ibidem Death AS he is to bee called a skilfull Phisitian that can so temper his medicine that it bringeth health which is the ende of his phisicke so is he to be termed truly wise who hath so learned to lead his life that a good death may follow As the hearbe colloquintida is most bitter so is the memory of death to a rich couetous man F. Ioannes a S. Geminiano lib. 3. de vegetabilib plant cap. 40. As Colloquintida doth stretch out her braches a far off so death doth stretch out himselfe so far that none can escape him ibid. As that Colloquintida is most poisonous and deadly which growes alone so is that death most feareful vpō which a pure consciēce true repētāce doth not attēd ibid. As that Colloquintida is good according to Macrus which is white so is that death which is religious ibidem As by a serpent the death of man came so by the death of man a serpent is ingendered that is of the marrowe of his backe bone as saith Hippocrates The beast Hyena hath the necke of a Viper the backe of an Elephant the greedines of a Wolfe the mane of a horse the voice 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 awaie both kindes As the ashes of a Scorpion drunk in wine is a 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 c. 80. As in sleepe there is no remembraunce of labours so the saintes by the sleepe of death do rest from their labors idem lib. 6. de homine Memb. eius cap. 45. As a man whilst he sleepeth feareth the power of no aduersary so the saints by the sleeep of death are taken out of the hands of al aduersaries and do enioy the security of eternal safety ibidem 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 seen so a man by death falling into the earth is so consumed and destroyed that he is neuer founde 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 punishmente of all the tribute of all the prison of all the conquerour of all and the receptacle of all Ibidem cap. 13. As he that woulde conquer a castle at the first doth make way to the ruine with his greater shot after hee doeth assault inuade and possesse it so dealeth death who first sendeth his battering shotte of greate 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 l. 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 cheerfully welcommed into Innes or lodginges yet ere their departing some account of expenses is made vnto them so though we haue a litle shew of pleasāt entertainment in this world yet at our deaths we must render a seuere and strict account for the same Stella de contemptu mundi As no man doth maruel that that is molten which might be melted or burnt which is combustile so to be dead is not to be maruelled at because we are mortall Plut. As borrowed money is willingly to be paide againe so our life which God hath lent vs is without repining 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 reioice 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 wel that they would not die no not in old age Sen. As he is more prosperous whom a speedy wind bringeth into the hauen then hee that in a calm is 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 fewel but
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
bee something without a smell but there cannot bee a smell without some thing so a woorke without prayer is something but prayer without a good worke is nothing and if thou prayest thou prayest not of fayth Idem hom 18. As fire doth scowre off the rust from iron so prayer dooth scowre our soules from the rust of sinne Idem hom 42. ad pop Antioch As no medicine can cure a wound if the iron remaine within it so no prayer profiteth his soule who hath deadlie hatred festring and rankling in it Augustinus de rectitudine Catholicae conuersationis Plato wryteth that the Lacedemonians were neuer heard to pray for anye thing but that which was good and profitable so a Christian should neuer pray for any thing but that which is good in the eyes of God and profitable for himselfe Isidorus Clarius orat de fructu orandi tom 1. Almes deedes AS the Princes of this worlde determining a voyage doe sende their furniture treasure and prouision before them and they themselues folow after so we are to diuide our goodes amongst the poore that they may prepare an entrance into life for vs. Stella de contemptu mundi As water sprinkled vpon an hot glowing gad of iron although it seeme to coole the hote burning iron yet at the length it causeth it to burne the more vehementlie so the workes of mercie albeit at a blush they seeme to make the soule lesse feruent by reason of the sundrie businesses which happen in exercising them yet they make it more earnest and vehement in the wayes of the Lord. Lodouicus Granat lib. de deuotione Euen as nothing is more naturall vnto God then to doe well vnto all his creatures so hee that participateth more of the spirit and goodnesse of God hee is more readie to doe good vnto others ibidem As in a treasurie they vse to mingle no false mony which outwardlie hath a little golde and seemes to be good yet inwardlie is a mixture of most base mettalles euen so and no otherwise are the woorkes and almes deedes of Hypocrites who outwardlie will appeare iust as if they were no sinners when inwardlie they haue seared and foule deformed consciences Stella de contemptu mundi As water quencheth burning fire so almes deedes resisteth sinnes Clemens Alexand lib. 3. paedagogi cap. 7. As seede cast into the earth bringeth forth profit to the sower so bread cast into the lap of the poore will in time to come yeelde thee great commoditie Basil hom in dite scentes As corne kept in thy garner is deuoured of vermine but being cast into thy lande is not onelie preserued but increased so riches kept in thy Chest vnder locke and key doe waste and fade but if thou disperse them into the bellies of the hungrie they doe not onelie not vanish but rise to greater value Chrysostomus homil 7. de poenitentia As an vnfruitfull Elme giueth moysture to the Vine that the Vine maye bring forth fruite both for it selfe and for the Elme so let thy substance further the reliefe of the poore in this world that their sanctitie may further thee in the other Chrysost hom 12. operis imperf As hee that wryteth an Epistle to a friend whilest hee writeth seeth in his heart the person of his friend to whom he writeth so hee that giueth almes for Gods sake seeth no man in his heart but the person of GOD alone for whom hee giueth it Idem homil 13. operis imperfect As worldlie men by Vsurie encrease their pelfe to their damnation so spirituall men by almes deedes encrease and multiplie the loue of God towardes them to their saluation Chrysost hom 7. in Epist ad Rom. As no man sorroweth to receiue a kingdome or greeueth to haue remission of his sinnes so let no man sorrowe to lay out his money vpon maintenance for the poore because hee shall receyue great gaynes by it Idem Homil. 21. in Epist ad Rom. As rich mens sonnes for an ornament doe weare Golde Chaynes about their neckes as a signe of their greatnesse and Nobilitie so wee ought alwayes to bee arrayed in the roabes of bountie that wee may shewe our selues to bee the sonnes of him who is mercifull who causeth his Sunne to arise both vpon the good and badde idem Hom. 1. ad Philippen As in physicall confections one herbe is predominant so in spiritualll matters almes deeds are in especiall account with God idem hom 9. ad Hebraeos As Iudges hauing receiued gifts do not suddenly proceed to pronounce sentence but endeuour to agree the parties so the Lord dealeth with them whose giftes are giuen to the poore August ser 146. As wee are not once to doe well but alwayes so we are not once to giue almes but alwayes Chrysosthm 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 mony being frozen with the colde 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 partes of the poore and relieuing the needy it filleth all the holes crannies of pouertie Hector Pintus in cap. 5. Ezech. 37. As the sea is fed by land Riuers which hath no neede of them when as the lande is left drie so manie bestowe their largesse and bounty vpon them that haue no need and let the needie and distressed perish idem in cap. 18. As sheepe and oxen are not eaten except they be dead and dressed so many Churles giue no almes but when they are dead and buried idem in cap. 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 mercie 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 a S. Geminiano lib. 3. de vegetabilibus Plant. cap. 20. As one Torch borne before dooth giue more light then foure borne behinde so one good deede done in life time is more acceptable vnto God then fortie after death Polancus in Methodo adiuuandi eos qui moriuntur Deuotion HE that woulde haue Iron alwayes to glow and shine redde hot it is necessary that hee alwaies applie it to the fire for if hee take it from the fire forthwith it returneth to his naturall coldenesse so the most noble affection of Deuotion so dependeth of that that man bee continuallie vnited vnto God by actuall 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 olde disposition which before hee
hinder a good mind the one by vexing and tormenting it by need the other by calling seducing it from vertue and honsty by delights and delicacy A hedghog foreseeing a tempest hideth himselfe in the earth so when a chaung of fortune happeneth the minde is to be fortified with precepts of philosophy As an archer somtimes hitteth the white sometimes shooteth neare it so fortune sometimes seaseth vppon our selues and sometimes vpon our goods Maximus apud Stobaeum ser 18. As a glasse sheweth what the face is so fortune sheweth what the man is Euripides apud Stob. 88. Grasse so long as it is greene doeth couer the mountaines and adorne the medowes and through the beauty doeth delight and refresh the eies of the beholders but when the heate of the sunne hath dryed vp the moysture and consumed it then it is many times made fewell for the fire so as long as fortune smileth and giueth health riches friends 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 thē he fadeth as a flower and many times he becommeth fewel for the fire of hell F. Ioan. a S. Gem. lib. 3. de vegetab et plan cap. 26 The vse and abuse of a thing PRometheus seeing a Satyre kisse the fire at the first sight of it admonished him that if he touched it it woulde burne him but if he 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 thē but rather more water is to bee vsed to allay the wine so if many abuse Poetry it is not forthwith to be banished but a caution is to bee vsed that it may bee wholsome Idem As in the nature of thinges those that are the most beautifull doe soonest wither decay as Roses Lilies Violets when as other last longer so in the life of man those thinges that are most florishing are verie quickly abused and diuerted into a contrarie vse Plinius lib. 9. cap. 15. The fish Polypus otherwise a stupide creature vseth great cunning intaking other fishes so many men are very wise for their owne lucre and gaine but in other things very blockish brute beasts Plin. lib. 9. cap. 29. As wines poured into vessels made of the tree Taxus become mortall and dead-in 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 vnwholesome 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 worste meate so riches are verie good if they be well vsed but starke nought if otherwise Plutarchus Wine doth comfort those that are in health and liue moderately as the scripture saith it maketh mery the hart 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 wel vsed become hurtful Greg. Nazianzenus li. 1. de Theolo Riches ALthough it is necessary needful to eat for the reliefe 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 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 mony in gold for so is he richer and is troubled with lesse weight so the Lord doth lighten his children laying vpon them but easie burdens but yet sufficient and that which may content them ibidem As those kingdoms 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 glorie of this worlde are no perfect goods but fained dissembled as saint Iames saith a vapour that appeares a while and in a moment is dispersed As the full gorged Faulcon wil not know her maister and turne vnto him so the rich man that is pampered with prosperitie doth forget God and doth separate himselfe from him Euen as the children of Reuben and Gad desired Moses that he would leaue thē there in the country of Iordan where was good feeding for their cattell neuer caring to go to the land of promise in like maner there are many that refuse the kingdome of heauen promised them in perpetual 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 sweet 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 bin 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 prosperity it beares a shewe 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 mountain 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 prosperitie 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 bitten so riches being receiued of a wise man doe not hurt him because hee knowes how to vse them but if a foole lay holde 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
Panacea called of Apothecaries Oppopanax hath a remedie for all diseases so the death of Christ is powerfull agaynst all hurtfull affections and dangerous desires Prior pars siâ—mil ex lib. 25. Plin. cap. 4. As Christs coate was without wemme so his life was without crime As without the Sunne there shoulde bee continuall night so without Christ there shoulde bee euerlasting destruction Clemens Alexandrinus ad Gentes As an Husband-man dooth cast his seede not in this corner and in that corner of his lande but casteth it euerye where throughout his whole lande so Christ commendeth the doctrine of pietie to rich and poore learned and ignoraunt to the strong and weake albeit hee knoweth what successe it shall haue Chrysostom Hom. 45. â—n 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 vppon himselfe the cause and faultes of him whome hee patronizeth as if they were his owne when notwithstanding hee is guiltlesse so Christ beeing without sinne tooke vpon him our transgressions and suffered for them as if they had beene his owne Chrysostome Sermone aduersus haereticos tom 5. As in a redde hote sworde there are actions and perfections of two natures the yron cuttes and the fire burnes so in Christ there is two Natures his Diuinitie and Humanitie and both haue their actions and perfections Damascenus lib. 3. cap. 15. defide As the Vnscorne by touching poysoned water with his Horne maketh it wholsome whereuppon Naturalistes saie that before hee drinkes hee putteth his Horne into the Water so Christ by his Humanitie hath made the poysoned Waters wholsome and hath purified our soules from infection Iacobus de Valentia in Psalmum 42. As Golde and a Pearle make one Ring so GOD and man make one Christ Themistocles hauing offended Philip the King of Macedonia and coulde no waye appease his anger meeting his young sonne Alexander tooke him in his armes and mette Philip in the face Philip seeing the smyling countenannce of the childe was well pleased with Themistocles euen so if through thy manifolde sinnes and heynous offences thou prouoke the heauie displeasure of thy God insomuch as thou shalt tremble for horrour take his onelie begotten and welbeloued sonne Iesus in thine armes and then he neither can nor will be angrie with thee It is written that the blood of a Lambe dooth appease the cruell rage of a fierce Lyon so the bloud of the immaculate Lambe Christ dooth pacifie the wrath of God When the brethren of Ioseph had solde him to the Ismaelites to pacifie their Father Iacob they brought his Coate all to bee bloudyed so if wee will appease GOD our Father wee must bring vnto him the blouddie Garment of his sonne The Adamant though it bee so harde that nothing can bruse it yet if the warme bloud of a Goate bee powred vppon it it bursteth so although the heart of the Atheist vnbeleeuer be so hard that neither reward nor reuenge can mollifie it so stoute that no persuasion can breake it yet if the grace of God purchased by the bloud of Christ do but once touch it it renteth in sunder and is enforced to acknowledge an omnipotent and euerlasting Iehouah Astrologers say that the Sunne passeth through these three signes Leo Virgo and Libra so the Sonne of righteousnesse Chryst Iesus in the lawe came as a Lyon threatning and destroying in the time of grace he came into the lappe of a Virgine in great humilitie and at the daie of iudgement hee will come in Libra to giue to euerie one according as he hath deserued As Theseus beeing guided by Ariadnes threede which shee tyed at the entrance into Dedalus Labyrinth escaped all the daunger and errour of it euen so wee must make Christ the doore by which wee must enter into the Labyrinth of all our affayres and tie Rahabs threede at this entraunce and followe it all the waye that so wee maie bee safe and goe in and out and finde pasture As the life of Christ is the life of life so the death of Christ is the death of death It is reported that the Lybard vseth a strange kind of policie to the Ape He lyeth downe 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 hee thinkes they haue wearied themselues with their sporting Then sodainly hee likewise leapes vp and catches one in his mouth and in each foote one which immediatly hee killeth and deuoureth so Christ being laid in the dust the diuell insulted ouer him and trampled vpon him but he like a liuely Libard starting vp on Easter day astonished the soldiours set to keepe him which were the Diuels Apes and made them lie like dead men As blind Sampson by his death killed the Philistins when they were playing the Apes in mocking and mowing at him so Christ by his death destroyed the diuell Straliger writeth that the Chamelion when he espies a serpent taking shade vnder a tree climes vp into that tree and le ts downe a threed breathed out of his mouth as small as a Spiders threed at the ende wherof there is a little drop as cleare as any pearle which falling vpon the Serpents head kils him so Christ climing vp into the tree of his Crosse le ts downe a threed of bloud issuing out of his side like Rahabs red threed hanging out of her window the least drop whereof being so pretious and so peerelesse falling vpon the serpents head kils him The wilde Bull of all thinges cannot abide any red colour therefore the hunter for the nonce standing before a Tree puts on a red garment whome when the Bull sees hee runnes harde at him as harde as hee canne driue but the Hunter slipping aside the Buls hornes sticke fast in the Tree as when Dauid slipped aside Sauls speare stucke fast in the wall so Christ standing before the Tree of his Crosse puts on a redde garment dipt and dyed in his owne bloud as one that commeth with redde garmentes from Bozra therefore the Diuell and his Aungels like wilde Bulles of Bazan runne at him but he shifting for himselfe their hornes sticke fast in his crosse as Abrahams Ram by his hornes stucke fast in the briers thus is the diuell caught and killed A Dragon indeede kils an Elephant yet so as the Elephant falling downe kils the Dragon with him an Elephant kils Eleazar yet so as Eleazar falling down kils the Elephant with him so the diuell killing Christ was killed of him When Mahomet the second of that name besieged Belgrade in Seruia one of his Captaines at length got vp vpon the wall of the Citie with banner displaied A noble Bohemian espying this ranne to the Captaine
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
women be they neuer so comely As the sore eye infecteth the sounde so the society with women breedeth security in the soule and maketh all the sences sencelesse The tree Siluacenda beareth no fruit in Pharo the Persian tree in Rhodes doth only wax greene but neuer bring forth apple Amonius and Nardus will onely grow in India Balsamum only 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 Aristotle affirmed that women were fickle and inconstant so Pindarus Homer Hesiod Ennius and Virgil auerred that they were framed of contraries As Mantuan doth rayle on women in his Eclogs so Euripedes doth exclame of them in his Tragedyes As Martiall hath taunted women so Propertius hath quipped them As some for inconstancy compare women to Chamelions Polipes and wethercockes so some for their alluring and inchāting cal them Sirens for craft Calipsoes for subtilty Serpents for cruelty Tigres As Daphne for nicenesse was turned in to a tree so Anaxarete for crueltie was transformed into a stone As Horatia with daintinesse did hurte 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 sley her selfe at the death of her Cyllar As Alceste was content to loose her life to preserue her Admetus so were the Mynian wiues to preserue their husbands Vlysses though he detested Calipso with her sugred voice yet hee embraced Penelope with her rude distaffe so though one abhorre the beauty of a whorish Curtesan yet hee neede not abstaine from the companie of a graue maiden Though the teares of the Hart be salt yet the teares of the Bore be sweet so though the teares of some women be conterfet to deceiue yet the teares of many be currant to trie 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 wil be easily enticed to folly some other neuer allured to vanity As the Mint-maister is not grieued to see the coiner hanged nor the true subiect the false traitour araigned nor the honest man the theefe condemned so honest women ought not to be grieued 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 Hellen in Greece so there hath beene also a chast Penelope As there hath bin a prodigious Pasiphaë so there hath bin a godly Theocrita As some haue desired to be beloued as Iupiter loued Alcmena so some haue wished to be embraced as Phrigius embraced Pieria As there hath raigned a wicked Iezabel so hath there ruled a deuout Debora The sowre crab hath the shew of an apple as well as the sweet Pippin the blacke Rauen the shape of a birde 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 between the Adamant and the Pommice yet both stones a great distinction to bee put betweene Vitrum and the Christall yet both Glasse so there is great contrariety betweene Lais and Lucretia yet both women One may loue the cleere 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 reuerēce the modest sex of honest maidens though he forswear the lewd sort of vnchast minions As Spiders conuert to poison whatsoeuer they touch so women infect with folly whomsoeuer they deale withall The petite Pallace of Pettie his pleasure As he that toucheth Pitch shal be defiled therewith so hee that vseth womens cōpany 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 parte so the Dutchesse of Sauoy 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 Medca to Iason As Brysis besought the good will of Achilles so Adalesia made loue to Alerane As Portia the daughter of Cato hearing of her Brutus death at Philippi swallowed hot burning coales to followe him as Plutarke Valerius Maximus and Martiall doe write so Gumnilda the wife of Asmunda King of Danes hearing that her husbande was slaine in the wars slew her selfe with a sword to accōpany him in death whome she had dearelie loued in life as testifieth Saxo Grammaticus in his first booke of the Danish historie As trusty Thisbe did goare her gorgeous body with the same sworde wherewith princely Pyramus had prickt himselfe to the hart so true harted Iulietta did die vpon the corps of her dearest Romeo As a rusty Rapier is no trusty Rampier to defende a man though the Scabberd be of fine Veluct so a woman with foule conditions is courselie to bee accounted of though her face bee faire and body beautifull The Petite Pallace of Pettie his pleasure As the yeare doeth consist of foure seasons the Spring Summer Autumne and Winter And as mans bodie doeth consiste of foure complexions Choler Bloude Flegme and Melancholie so the comelie partes of a Woman doe consiste in foure poyntes that is to bee a Shrewe in the Kitchin a Saynt in the Church an Angell at the bourde and an Ape in the bed as the Chronicle reportes by Mistresse Shoare Paramour to King Edward the fourth As the kinde Spaniell the more hee is beaten the fonder he is so the women of Russia the oftner their husbandes beate them the better they loue them They will not bee perswaded that their husbandes loue them except they beate them Richard Hackluyt in his Booke of English Voyagers in the description of Russia As Aetna is too hotte and Caucasus too colde so it is naturally incident to women to enter into extremities they are either too louing or too loathing too courteous or too coye too willing or too wilfull too mercifull or too merciles too forward or too frowarde too frendly or too fiendly the meane they alwayes meanely accoūt of as it is reported of Maria Stuarta Queene of Scottes in Actione contra Mariam Scotorum Reginam The Soule EVen as in a bright and cleare glasse the sunne beames doe make the greater splendour so in a purified and cleare soule the beames of the diuine truth doe shine more clearely Lodouicus Granatensis in
opened and no man shall enter by it because the Lord God of Israel hath entered by it so although the heart of a Christian which is the temple of the holy Ghost may let many things enter into it at other gates yet it must keepe the East gate the most illuminate and highest power and part of it continually shut against all men yea against all the world and opened onely to one thing that is to God who hath alreadie 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 errors no water of worldly cares may enter in but onely the light of heauen and a sanctified desire to be fast knit and perfectly vnited by faith and loue to God As the Altar of perfume was placed close to the golden Censer verie neare the Mercie seate so a Christian heart which is a spirituall Altar of perfume and a sweet sauour to God must alwaies approch nearer and nearer vnto the throne of Grace and continuallye higher and higher aduaunce it selfe to him that is the highest and holiest of all As in a Well except there be 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 sinnes Conscience AS Honie is not onelie sweete of it selfe but also it maketh that sweete 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 peccat As they that sit at a banker are made merrie by the varietie of meates and daintie cates 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 meat cannot sufficiently bee expressed nor described with words to him who heretofore hath not tasted of it so neither the ioy comfort of a good cōscience to him that neuer felt it ib. As the morning sun when it is scarcely risen and is not yet seene enlighteneth the world with the nearnesse of his brightnes so a good conscience although it bee not fully plainly known yet it reioiceth and gladdeth the soul by her good testimony ibi As a shadow doth alwayes follow the bodie so feare and desperation in al places and at all times do waite vpon an ill conscience As persecution procureth a death to the bodie 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 dooth abolish all the tediousnesse of life As true loue towards a woman doth not desire a witnes but hath a mough if it enioy her alone so is a wise man contented only by the testimonie of a good conscience Plut. As a beautifull face is grateful and acceptable in the sight of man so is a cleare conscience beautifull in the eies of God Chrisostomus hom 6. operis imperfecti If thou castest a little sparke into a great deepe it is soone quenched so a good conscience doth easily mittigate al griefe idem hom 25. de via recta As there is no raine without cloudes so there is no pleasing of god without a good conscience Marcus Eremita de his quiputant ex operibus iustificari As a brazen wall is a good defence vnto a Citie so is a good conscience vnto a man Lodouicus Viues introductione ad sapientiam capite 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 Basilius 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 so 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 Bottels and Bladders thou must first put the winde and the aire out of them so thou must put pride and disdain out of his mind whom thou wouldest teach Plut. As the seed of a sallow tree cast away before it bee ripe dooth not onely bring forth nothing but is a medicine to procure sterilitie in women that they maie not conceyue so the speeches of them that teach before they be wise do not onlie shewe themselues to be fooles but doe infect their auditors and make them indocible Plin. lib. 16. cap. 27. As a consort consists of diuerse voyces so erudition is a mixture of diuerse disciplines Seneca The meate that swimmeth in the stomacke is no meat but a burthen 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 do thee small good but if they bee digested into thy disposition then they make thee better learned Seneca The earth which bringeth foorth salt bringeth foorth 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 daungerous by his maners As the Lawrell alwayes continueth greene so the fame of learning dooth neuer waxe olde nor wither 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 filthie 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 profite so Artes and Disciplines besides their pleasure and dignitie do bring also profite and commoditie Plut. A tree of her owne nature dooth bring forth but one onely fruit but by grafting it becomes loaden with fruites of diuerse kinds so he that followeth his owne nature is alwayes the same but hee that is guided by Art is vnlike himselfe Plin. lib. 17. cap. 14. The Turbot the Skate the Raie and the Puffen being most slow fishes yet haue often found in their bellies the Mullet being the swiftest of al fishes which they take by cunning and policie so many by Art and skill do far excell those that be mightier in riches and strength Plin. lib. 9. cap. 42. Plutarch testifieth that he
Painters for a time laie by their workes that comming to reuiew them againe they may the better iudge of them for assiduity is the cause why they discern the lesse so if wee would rightly iudge of our friendes let vs sometimes haue them from vs for then wee shall iudge of them the better the reason why we cānot iudge aright of our selues is because wee are alwaies present with our selues The Glaze worme shineth most bright in the darke the pure Frankinsence smelleth most sweete vvhen it is in the fire the Damaske rose is sweeter in the still then on the stalke so a true friend is better discerned in the stormes of aduersity then in the Sunshine of prosperity As it is not the color that commendeth the good Painter but a good countenāce nor the cutting that valueth the Diamond but the vertue so it is not the glose of the tongue that trieth a friend but the faith As all flowers that are in one Nosegay are not of one nature nor al ringes that are worne vpon one hande are not of one fashion so all friendes that associate at bed and bord are not of one disposition Scipio must haue a noble mind Laelius an humble spirit Titus must lust after Sempronia Gysippus must leaue her Damon must go take order for his lands Pythias must tarry behind as a pledge for his life A cunning archer is not knowne by his arrow but by his aime so a friendly affection is not knowne by the tongue but by the faith A liuing creature hath his chiefest strēgth within him so a true friend without ostentation doth then most helpe when hee concealeth it As a phisition doth cure his patient hee not feeling it so one true friend doth help another without telling it Plut. There is so great cōcord in musick that it seemeth to be but one sound one voice so true friends are but one mind Certain apples are bitter-sweete and in olde wine the very smartnes and tartnes is delightsom so the memory of dead frends doth bite the mind but not without pleasure Seneca As hony doth pierce purge exulcerated woūds otherwise it is sweet delectable so the liberty of a frend doth not bite but that which is vicious and corrigible Plut. The Phisitions Cucurbitae drawing all the infection in the body into one place doe purge all the diseases so the iarres of friends reaping vp all the hidden malices or suspitions or follies that lie lurking in the mind maketh the knot more durable Water is praised for that it sauoreth of nothing fire for that it yeeldeth to nothing so such should be the nature of a true friend that it shuld not sauor of any rigor such the effect that it may not bee conquered with any offence Methridate must be taken inwardly not spread in plaisters purgatiōs must be vsed like drink not like bathes so the counsel of a friende must be fastned to the minde not the eare followed not praised imploied in good liuing not talked of in good meaning A fained Friend AS ruptures and cramps do then pinch when the body is molested with anie disease so false harted ftiends do fawn vpon prosperity but do afflict them that bee in aduersity and insult ouer their misfortune Plut. The swallow in summer flyeth vnto vs but in the winter flieth from vs so an vnfaithful friend is present in prosperity but altogether absent in aduersity Plin. lib. 10. cap. 24. The birdes Seleucides are neuer seene of the inhabitants of the Caspian mountains but when they haue neede of their aide against the Locusts deuouring the fruit neither do they know whence they come or whither they go so certaine do neuer appeare but when they haue neede of our helpe neither doe they visit their friendes 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 cāst 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 idem As those that be vnskilful in swimming whilst they would helpe them that are in danger of drowning do drowne together with them and doe hurt more then they profit so do those friends that in aduersitie doe onely lament and sorrowe 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 do tarry no longer then profit continueth Idem Mice do gnaw the meat and do liue vnder the same roofe with men yet they doe not conuerse with them so some friendes scarse 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 snowe and at the waning as black as a burnt coale so a fained friend in prosperity is very louing but in aduersitie exceeding lowring As al coines are not good that haue the image of Caesar nor al good that is coined with the kinges stampe so all is not truth that beareth the shewe of godlines 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 fiftie dayes then she stoode neede of him so many friends doe now esteeme delight praise and often visite thee because they woulde supplie 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 as it brings forth store of fruit but when it failes to bring the woonted encrease no man cares for it so and no otherwise standes the case with thee while thou hast riches credite and art in prosperitie thou shalt be sure to be beloued honoured and visited but if thy state impaire and neede catch thee by the back then the world no longer smiles vpō thee farewell poore forsaken man no more fruit no more friends As there is great conformitie and vnion betweene Gold and Quicksiluer yea such and so much as when the gold is purified in the furnace the quicksiluer being conuerted into smoke is sought of the golde in what part soeuer of the fire it be to vnite it selfe therewith yet notwithstanding all this affection and friendship whensoeuer the golde is taken forth of the fire it forsakes and leaues the quicksiluer there behind conuerted into smoke there endes the kindnesse so at what time thou shalt enter into the fire of tribulation the friendship thou hadst with many will be turned into smoke and so shalt thou be left in the furnace of affliction As there are
matter whereof thou wast made As the first Adam lost honor by pursuing and following it so the second Adam got honor by auoiding and eschewing it As the Iron must first be well heated in the fire ere it can be wrought by the hammer and driuen out on the anuile so cannot thy fame and name be honorably enlarged til they haue first suffred the strokes of many temptations and past through the fire of piercing trials The purest wine gets soonest into the heade which makes a wise Lorde or ruler of seruantes when hee sees any of his followers seeke to disorder themselues with drinking of the best wine that they shall abate the strength therof with water euen so is the will of God when fauour of men and worldly regarde doe trouble the sences and ouermaister our wittes that they shoulde be qualified with the water of more prouident respect namely those blames defects which depend vpon them When Antiochus entred the Temple he tooke away the lights the candlestickes euen so worldly fauor no sooner enter into our thoughts but it extinguisheth al light of knowledge of our selues As things caried aloft by the winde the wind no sooner ceaseth but they fall to the ground so it fares with them who without desert and by the fauor of men are highlie promoted when fauor slacketh down fals their dignity in a miserable case is he that hath no better assurance As the snowe in summer and as raine in haruest are not meet so is honor vnseemly for a foole As euery crown doth not become euery conqueror so euery honour doth not become euery man Plut. As a great Colossus and a huge statue ill poised are easily subuerted so too much honor through enuy doth ouerthrow many Plut. They that heape honours and glory vpon an euill man do giue wine to one sicke of a feuer hony to one oppressed with choler and meat to one troubled with morbus coeliacus which encrease the disease of his mind that is his foolishnes Plut. Nobilitie AS faith is very rich but without works quite deade so nobility is good but if not accompanied with vertue most base and infamous Stella de contemptu mundi As of one roote springeth both the Rose and the brier so of one mother may descend both a bad sonne and a good for a man may bee borne of a noble byrth and yet himselfe become vile and dishonorable ibidem As in fertill earth growes the Hemlock which is a venemous and deadly hearbe and in the barren growes the pure gold so oftentimes out of honorable houses issues degenerate minds out of base Stockes proceeds valorous thoughts ibidem As hee is a foole who hauing at all no beauty in him will neuerthelesse extoll his own beauty and perfection euen so as foolish is hee that beleeues himselfe to bee noble not hauing any part of nobility in him As of a bitter roote many times comes sweete and pleasant fruite so from a poore race may issue some to bee famous and noble by the vertuous behauiour which afterward shall renowme them ibidem As grosse clowdes couer the sun Moon and Starres and robs men of their celestiall splendour so the vices of them that are vertuously descended obscure the worthie actions of their famous forgoers Ibidem As brickes take their beginning from clay so nobility tooke her beginning from obscure parentage Gregorius Nyssenus apud Antonium monachum in Melissa As it nothing profiteth a muddy riuer to haue sprung from a pure fountaine so it nothing helpeth vicious children to haue descended from noble houses Hector Pinâ— tus in cap. 16. Ezechiel As he that is born a foole is born a slaue so hee that is borne a wise man is noblie borne And therefore Antisthenes saide very well that nobilitye did foly and onelie consist in vertue and wisdome whereupon the Stoikes concluded that only wise men were noble men As estimation many times springs from the foolish opinion of the people and not from desert so doth nobility Lodo. Viues in introductione ad Sapientiam cap. 3. As little Crab fishes do hide themselues in great empty shels that they may bee the more safe so some distrusting their own strength and vertue do protect themselues vnder the noble titles of their auncestors Erasmus As no bird can looke against the sunne but those that be bred of the Eagle neither any Hawke soare so high as the broode of the Hobby so for the most part none haue true sparks of heroicke maiestie but those that are descended from noble races As the wine that runneth on the lees is not therefore to be accompted neate because it was drawne of the same peece or as the water that springeth from the fountaynes heade and floweth into the filthie channell is not to bee called cleare because it came of the same streame so neyther is hee that descendeth of noble parentage if he desist from noble deedes to be esteemed a Gentleman in that he issued from the loynes of a noble Syre for that he 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 sweet 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 nobilitie to reproue sinne so to renounce it is the part of honestie As no Thersites could bee transformed into Vlysses so no Alexander coulde bee couched in Damocles A good name FIre once kindled is easily kept but being extinct it is hardlie rekindled so it is an easie thing to maintaine a good name but being once lost it is not so easilie recouered Plutarchus in Moralibus Shippes well repayed doe endure manie yeares so wee must continuallye adde something 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 he 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 c exceeding weight but being once finished they continued manie ages so it is a hard thing to get a name of vertue and wisedome but being once gotten it is neuer extinguished As in verie 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
in Oratorie so Orpheus Amphion and Linus surpassed in Musicke As Greece had these excellent Musitians Arion Dorceus Timotheus Milesius Chrysogonus Terpander Lesbius Simon Magnesius Philamon Linus Stratonicus Aristonus Chiron Achilles Clinias Eumonius Demodochus and Ruffinus so Englande hath these Maister Cooper Maister Fairfax Maister Tallis Master Tauerner Maister Blithman Maister Bird Doctor Tie Doctor Dallis Doctor Bull M. Thomas Mud sometimes fellow of Pembrook hal in Cambridge M. Edward Iohnson Maister Blankes Maister Randall Maister Philips Maister Dowland and M. Morley Sinne. AS he runneth far that neuer returneth so he sinneth deadly that neuer repenteth Porters and cariers when they are called to carry a burdē on their shoulders first they looke diligently vpon it then they peise and lift it vp trie whether they are able to vndergo it whether they cā cary it so before we sin we should cōsider whether we be able to cary the burthen of it that is the punishment which is hel fire Lodouic Granat lib. 1. Ducis peccat As the palate that is corrupted and distempered by ill humours cannot taste the sweetnesse of meate for that which is sweete seemeth bitter and that which is bitter sweete so a soule corrupted with the humours of vices and inordinate affections and accustomed to the flesh pots of Aegypt cannot tast Manna nor the bread of Angels Ibidem Euen as in a countrey where all are borne Aethiopians it is not an vgly thing to be blacke and as where all are drunke it is no ignominy nor slander to be drunke so the monstrous seruitude and slauerie of sinne because it is so familiar and common to the worlde scarsly is knowen or noted in any man Ibidem As swine are a certaine heard of beasts that delighte in myre and durte and are nourished with the basest and most vncleane meates so the filthy soules of sinners are delighted with no other thing except with the most filthy durte of carnall pleasures Ibidem As wine is marred by vineger and fruites are spoiled of wormes and euery contrary is corrupted of his contrarie so also all the powers of our soule are disturbed and infected through sinne which is an especiall enimie and most contrarie to our soules Ibidem Euen as adultery is the most contrary thing to mariage so that which is most contrary to a godly and vertuous life is sin ibidem Euen as the rootes of trees beeing cut vp the boughes and braunches which receiue life from the rootes doe forthwith wither and perish so those seauen capitall sinnes which are wonte to be termed the seauen deadly sinnes which are the generall and vniuersall rootes of all other vices being hewen in sunder and vtterly eradicated out of our soules sodainly al the vices will die which are deriued from them Idem lib. 2. ducis peccat As the comedies of Plautus and Terence are at this day the very same Comedies which they were a thousand yeares agoe albeit the persons that then acted them be chaunged so the same vices which in times past were in the men of this and that condition are now also although perhaps the names be somewhat changed Ibidem As deadly poyson speedily pearceth the hearte killeth the spirites and bringeth death so sinne killeth the soule and speedily bringeth it to destruction Ibidem It is saide that thunder bruseth the tree but breaketh not the barke and pearceth the blade and neuer hurteth the scabberd euen so doth sin wound the heart but neuer hurte the eies and infect the soule though outwardlie it nothing afflict the body As the deuill is the father of sinne so sin is the mother of death As a man comes into a house by the gate so death came into the world by sinne As a fire goeth out when all the fewell is spente but burneth as long as that lasteth so death dieth when sin ceaseth but where sin aboundeth there death rageth As cursed Cham laughed to see Noahs nakednesse so the deuil loues it alife to see vs sinne As pride is far off from him that repenteth so humility is farre off from him that sinneth Marcus Heremita de his qui putant ex operibus iustificari A young man in a tauerne seeing Diogenes fled through shame further into it nay sayes Diogenes the further thou flyest into it the more thou art in the tauerne so sinfull men the more they hide themselues within themselues the more they are that they are but they must come out of themselues if they desire to auoid them selues Plutarchus in Moralibus The fish Ephimera is bred without engendering of the putrifaction of the earth and within three houres after it is bredde it dieth so sinne is bred beyond the course and order of nature of the corruption of the appetite and is extinguished by the three parts of repentance contrition confession and satisfaction F. Ioannes a S. Geminiano lib. 4. de natalibus et volatil c. 62. Drinke doeth kill a mouse as Aristotle saith so doth sinne kill the soule Idem lib. 5. de animalibus terrestribus cap. 35. As a mule is engendered against the course of nature so is sin engendered not of nature but it is a vice and an enormitie of nature desiring that which is not of the same order Ibidem cap. 93. Olde age is full of misery which bringeth a corporall death so sinne is full of misery which bringeth eternall death Idem lib. 6. de homine et membris eius c. 52. As there bee seuen kindes of leprosie so there are 7. capitall sinnes Ibidem 53. The best way to kill a meteriall serpent is to kil him in the head so the best way to kill the spirituall serpente is to kill him in the head that is to kill sinne in the beginning Venerabilis Beda Kill a cockatrice when he is an egge and he will not bite thee so kill sinne in the beginning and it will not hurt thee As foxes are to be killed when they are cubs so sin is to be beaten downe when it is growing As the Babylonians children were to be dashed against the stones so sinne is to be nipped in the bud Psal 137. Pride AS violent waters are prone to often eruptions becomming shalowest within their ordinary channels so proude persons are euermore capable of higher dignities though not well able to exercise their present meane offices As windes blow most fiercely when they are about to cease so men when they are most proude as Pope Iulius and Cardinall Woolsey then they are nearest to destruction As God is angry at them that imitate the thunder and lightening and doeth cast them into hell as hee cast Salmoneus so hee doeth disdaine the proude and loftie minded who emulate his greatnesse but doe not expresse his goodnesse Plutarchus in Moralibus If thou wilt put any good thing into bladders thou must first remoue the winde and aire out of them so thou must take all pride and swelling out of his minde whome thou meanest to teach Ibidem
As the Cedar tree is vnfruitful stiffe so a proude man is vnfruitfull and obstinate Basilius in psal 28. As a blind man may be easily discerned of all so may a proude man that knowes not the Lorde for the beginning of pride is the ignorance of God be easily known as beeing depriued of his greatest lighte Chrysostomus hom de Ozia As the shippe that hath passed many waues and escaped many tempests at the length shipwracking in the very hauen doth loose all the treasure it contained so the proude Pharisie after that he had vndergone the labours of fasting and had performed the exercise of many notable vertues through his pride and arrogancie made shipwracke of them all in the very hauen Idem hom de profectu Euangelij That body which hath lost a good temperature is subiect to diseases so that soule that hath lost humilitie is endāgered with pride rashnes weaknes and foolishnesse Idem ser contra desperationem et superbiam As he that is frantik knowes neither himselfe nor those thinges that are before his feete so a proud man neither knowes him selfe nor any man about him ibidem As couetous men the more they receiue the more they stande in neede of so a proude man the more he is honoured the more honour he desireth Idem hom 1. in secundam ad Thessalonicenses As they that are swelled are not in good health so they that are proude are not in their right wits idem hom 17. in 1. Timoth. As in an heap of wheat the chaffe lies higher then the wheate not that it is worthier but bicause it is lighter being lighter it getteth the higher place so in this life a proude man is lifted aboue an humble man not for his merite and vertue but for his vanitie and false opinion of himselfe and being vaine of himselfe he preferreth himselfe before those of whō hee is excelled in vertue Hector Pint. in c. 15. Ezech. As pride is the beginning of all vices so it is the ruine of all vertues Isidorus They that are sicke of the dropsie by reason of the grossenesse of their bodies seeme to bee in good estate notwithstanding they be full of nothing but water and such euill humours which in the ende are the cause of their death so they that are proud by reason of their ouerweening cōceits seeme to be in greate reputation and credit when before God they are most abominable and detestable Couetousnesse AS fire when there is more wood cast on burneth more fiercely so couetousnesse the more wealth it hath the more it desireth Lod. Granat lib. 2. ducis peccatorum As drink in a dropsie is the cause of greater thirst so riches in couetous men are the causes of greater auarice Ibidem As the hollow spoute receiueth much water yet retaineth nothing but aire so the couetous man gathereth much wealth and yet possesseth nothing but cares As the fish Polypus vseth great skill in taking of other fishes being otherwise a stupide and foolish creature so many men are very wise for their owne lucre and gaine but in other thinges very blockish and brute beasts As vultures doe smell three daies before hande where any deade carkasses will fall and doe flie thither so greedy gapers after liuings doe many yeares before hand long for the death of the possessors Plin. lib. 10. cap. 6. Couetousnesse is like the serpent Hidaspis the more it sucks the more it is a thirst eating men aliue as the Crocodile and it is a vice of as dangerous allurement as the place where the Syrens sitte and chaunt their preiudiciall melody There is a certaine thorne among the Indians the iuice of which being sprinkled into the eies doeth bring blindnesse to all liuing creatures so the dust of golde beeing cast into the eies of men doeth make them starke blind As phisitians say that colde doeth hurte the bones the sinewes and the teeth so Paul doeth say more breefly because he is the master of breuity that couetousnesse is the roote of all euill Chrysost hom 75 in Matth. As bees flock vnto a hony deaw so couetous men hunte after the smell of gaine Plutarchus in Moralibus Meminit eius etiam Maximus sermone 12. As great fishes deuoure the small so couetous cormorants eate vp the poore Basilius hom 7 exameron As gluttons cannot spare any thing from their owne bellies so couetous men cannot spare any thing from their owne purses Idem hom in ditescentes As the sea is neuer seen without waues so the mindes of couetous men are neuer without perturbations cares daungers trembling and feare Chrysostom Hom. 36. in Matth. As a moath doth corrupt a garment so doth couetousnes eat and rust a wretched soule Idem hom 48. As the man of Chios solde his best wine to others and drunke the deade wine him selfe so doe couetous men they enioy the worst of their wealth and keep the best for wormes moathes and rust Plut. As an itchy scabby place standeth need alwaies of friction and rubbing so the thirst of a couetous minde is neuer quenched idem As they that fall a sleepe through heauinesse dreame of sorrowfull things so they that hunt after wealth and are couetous doe dreame of vsury extortion enhaunsing of rentes and such like dishonest gripings Idem As adulterers loue other mens wiues and contemne their owne so some men are more delighted with searching after other mens goodes then with enioying their owne idem As the roote of a reede beeing beaten small and laid vpon the root of ferne doth bring forth a stem and also as the roote of ferne beeing beaten small and laide vpon the root of a reed doeth extract a stalke so in like manner the desire of money doeth driue out of the soule the loue of wisdome and wisdome doeth driue out of the soule the loue of money As among the Myconians baldnes is no vnseemly thing because all are borne bald there so amongst Londoners pride and vsury and among lawyers couetousnes and bribery are counted small faults or rather none because these vices are as a generall murraine among them As an Adamant doth draw iron from a lodestone so the loue of mony doth draw men from christian piety doth call them away from all goodnes neither doth suffer them to sticke vnto Christ In the I le of Chios the face of Diana is placed aloft whose countenance seemeth heauy to those that enter in but chearefull to them that goe out so certaine sordide illiberall pesauntes doe with heauie countenaunces entertaine their friendes fearing least they should put them to cost and shoulde aske any thing of them but they are chearfull at their departure Plin. lib. 35. cap. 5. As the Emmots of India do onely keep the gold digged out of the cauerns of the earth but doe not enioy it so a couetous rich man neither himselfe enioyeth his riches neither vouchsafeth the vse of them to any other Plin. lib. 11. cap. 31. et Herodot lib. 3. Horseleaches and