such and such an one because they both partake of one nature and haue tyed themselues together with the indissoluble knot of marriage Isidorus Clarius oratione tricesima quinta tomi primi Loue. AS the roote which the Physitians commonly call Rubarbe doth by a certaine peculiar vertue purge choler albeit by nature it bee cholericke so many times it commeth to passe that one loue doth driue out another as one naile doth expell another or anger putteth away anger and griefe griefe As the fish Echencis of some called Remora albeit but little yet stayeth a Ship vnder saile so now and then a a faire maide although but of small strength stayeth man hasting to study or poâ—ting to warre and detaineth him with her As the brightnesse of the Sun doth heate and shine vpon the face of the beholder so true loue doth heate the mind by desire and shine in the face by example Iâ—iota de contemplatione amoris diuini Teares fall from the eyes vpon the brest so true loue ariseth from the vnderstanding and falleth into the heart Ibidem As enuie consumeth both body and soule so doth loue As fire laid by wax doth easily melt it so the fire of loue doth easily dissolue arrogancie Chrysostomus cap. 5. ad Galat. As fire is not felt without burning so loue is not touched without piercing Basil. de ver a virginitate As poyson mixed with sweete wine at the first is pleasant to the drink or but afterwards it deadly payneth so they that bestow their Loue vpon fare and beautifull Harlots at the first feele pleasure but afterwards dolour sorrow and bitternesse doe follow Diogenes apud Laertium lib. 6. As the Sun hath many beames so loue hath many passions As the Snn-beames doe pierce deeply so loue doth pierce deadly As the dropsie commeth of aboundance of moysture so loue springeth many times from aboundance of lust As a lampe is maintained with oyle so loue is nourished with idlenesse As two boords are ioyned together with glew so a man and woman are ioyntly combined and vnited together by loue As a Ship doth perish without a Pylot as a Citie is in danger without a Magistrate as the world is full of darknesse without the Sun so the life of mankind is not vitall without loue Philippus Beroaldus oratio habita in enarratione Propertij As the Diamond is beautious to the sight and yet deadly poyson to the stomacke and as the Bacan leafe containeth both the Antidote and the Aconite so loue vnlesse only grounded vpon vertue breedeth more disparagement to the credit then content to the fancy The eyes of many louers are like Salamander stones that fire at the sight of euery flame and their hearts are as queasie as the Minerals of Aetna that burne at the heate of the Sunne and are quencht with the puffe of euery wind Greene. As fire without fewell so is loue without lands As the Cedar tree without fruit or the corne sowne in the sands that withereth for want of moysture so is loue without wealth As the Chrysolite is proued in the fire and the diamond by the Anuill so loue is tryed not by fauour of Fortune but by the aduersitie of Time As the fairest blossomes are soonest nipt with frost and the best fruite soonest touched with Caterpillers so the ripest wits are most apt to bee ouerthrowne by loue As the Heban blossomes open with the dew and shut with the Sun so louers in presence of their mistres haue their tongues tied and their eyes open pleading with the one and being silent with the other As men allure Doues by the beauty of the house and reclaime Haukes by the fairenesse of the lute so loue ioyned with vertue is able to recall the most stragling Aeneas to make sailes againe to Carthage The ratling thunder bolt hath but his clap the lightning but his flash so hot loue begun in a moment endeth in a minute The drie touchwood is kindled with lime the greatest mushrumpe groweth in one night the fire quickly burneth the flax so loue easily entereth into the sharpe wit without resistance and is harboured there without repentance In battailes there ought to be a doubtfull fight and a desperate end in pleading a difficult entrance and a diffused determination so in loue there is a life without hope and a death without feare Fire coâ—meth out of the hardest flint with the steele oyle out of the driest Ieate by the fire so loue out the of stoniest heart by faith by trust by time As the Hoppe the poale being neuer so high groweth the end as the dry Beech kindled at the roote neuer leaueth vntill it come at the top and one drop of poyson dispearseth it selfe into euery veineâ— so affection hauing caught holde of the heart and the sparkles of loue kindled in the liuer well suddainly though secretly flame vp into the head and spread it selfe into euery sinew New loue worketh like new wine Or water in a caudron which when it feeleth the heate of the fire it forth withboileth swelleth and is â—aried aloft As the Hunter plieth his hounds the Falkner his Hawkes and the fisher his angle forgetting the paine through delight of the pastime so the louer prosecuteth his loue esteeming all labours and troubles but trifles in respect of the inning hope of his amorous haruest As the sore called an Oncom or Fellon beginning at the fingets end and by sufferance falling into the ioynt doth hazard a Mahem or at the least-wise a Cure so loue beginning at the eye and by sufferance descending to the heart doth threaten life or at the leastwise Reason as the one therefore at the first is to bee scalded so the other is presently to be suppressed for without a timely violence either malady is incurable William Warner in his Pans Syrinx As fire in what place soeuer it bee euer worketh so our will neuer stands idle neither knowes how to liue without louing As an Apple being well knit together and mellowed is more sweet and pleasing then when it is greene yet that Apple being ouer-ripe and too much mellowed becomes wrinkled sapelesse and wel-neere sauourlesse euen such is the loue of men ouer yong and ouer old the one sowre and sharpe the other dry and sencelesse As one onely light makes an entire and perfect shadow whereas many lights being together confounds and defaceth it euen so from one onely Friend and loyall louer true and perfect loue is to be expected As one knowes not a Musition but either by his voyce or touching his instrument euen so he cannot be reputed a perfect louer except hee make it knowne by the testimony of the true signes belonging to loue As without threed a needle serues to no vse so neither the pleasures of loue without due prosecution and though a needle haue two three eyes or more by reason whereof it carries as many threeds with it yet it makes but one entrance marry it makes the worke the faster eâ—en so
inclined to that place where the Sunne shineth and being depriued of the Sunne dyeth and as Lunaris hearbe is long as the Moone waxeth bringeth forth leaues and in the wayning shaketh them off so a louer whiles hee is in the companie of his Lady where all ioyes encrease vttereth many pleasant conceits but banished from the sight of his Mistresse where â—ll mirth decreaseth either liueth in Melancholy or dyeth with desperation As Andromache whensoeuer shee saw the Tombe of Hector could not refraine from weeping or as Laodamia could neuer behold the picture of Protesilaus in wax but shee alwayes fainted so louers whensoeuer they view the image of their Ladies though not the same substance yet the similitude in shadow they are so benummed in their ioynts and so bereft of their wits that they haue neither the power â—o moue their bodies to shew life nor their tongues to make answere There must in euery Triangle bee three lynes the first beginneth the second augmenteth the third concludeth it a figure so in loue three vertues affection which draweth the heart secrecie which increaseth the hope and constancie which finisheth the worke without any of these rules there can bee no triangle without any of these vertues no loue There is no man that runneth with one legge no bird that flieth with one wing so no loue lasteth 〈◊〉 one limme As the earth wherein the mines of siluer and gold is hidden is profitable for no other thing but metals so the heart wherein loue is harboured receiueth no other seed but affection When the Hoppe groweth high it must haue a pole when the Iuie spreadeth it cleaueth to the flint when the Vine riseth it draweth about the Elme so when Virgins wax in yeares they follow that which belongeth to their appetites loue loue As fire cannot be hidden in the flax without smoake nor Muske in the bosome without smell so neither can loue be hidden in the breast without suspition As the straightest wands are to bâ— bent when they be small so the precifeâ—t Virgins are to be wonne when they 〈◊〉 young As fire when it bursteth out catcheth hold soonest of the driest woode so loue when it is reuealed fasteneth easiest vpon the affectionate will As an English man cannot abide 〈◊〉 a stranger to be his equall nor to be dared by any so he cannot by any meanes suffer a partner in his loue As there are foure kinds of warres forraine ciuill combate and in the conscience so there are foure kinds of loue spirituall carnall temporall and common F. Iohannes à S. Geminianâ— lib. 1. de caelo elementis cap. 4. As the Raine-bow hath foure principall colours in it red iacinth colour azure and greene so loue especially worked foure passions in the soule zeale excesse hatred and languorment Ibidem As the Sun-beames pierce deepely so doth loue Ibidem Loue is likened to the Figge Tree whose fruits is sweete whose Roote is more bitter then the claw of a Bittor to the Apple in Persia whose blossome sauoureth like Honny whose bud is more sowre then gall and to a Labyrinth which leadeth vs into worser paines then Sisiphus suffereth into moe torments then Tantalus abideth and into greater griefe then Ixion beareth As no man can be twice happy as Saint Hierome writeth in an Epistle to Iulia Chapter foure so to be wise and take to loue is scarcely graunted to Ioue aboue As Stars abound in Heauen Hares in Athon and Bees in Hybla so loue is full of slights The sting of a Serpent by continuance enuenometh the whole body he that is charmed of the Torpido by procrastination runneth mad â—o the pricke of loue by delay is vncurable As Anacreon who spake by experience and writ by proofe calleth loue a tyrant mischieuous cruell hardy vnkind foule vngrious cursed wicked the cause of all mischiefe the forgetter of reason the father of frenzie the disturber of the minde the enemy to health the sinke of sorrow the garden of griefe and to conclude a confused Chaos of miserie so that if it might be seene with bodily eyes or be an obiect to our exteriour sences the Basiliske is not more feared nor the Cockatrice more auoided then loathsome loue would be eschued and detested so Miltiades the Athenian was wont to say that of all the plagues wherewith the gods did afflict mortall men loue was the greatest in that they sought that as an heauenly blisse which at last they found their fatall bane As Demophoon was false in loue to Phillis Aeneas to Dido Iason to Medaea Paris to Oenone so true loue was Charites to her husband Laepolenus Cornelia to Gracchus Iulia to her Pompey Artemisia to Mausolus Panthea to Abradatus Portia to Brutuâ— Alceste to Admetus Penelope to Vlisses Sulpitia to Leâ—tulus Hipparchia to the Philosopher Crates and Macrina to her Torquatus As Iupiter enforced Apollo to flie his Kingdome Paphos and to liue exild in Thessalie so loue there constrained him to keepe King Admetus sheepe As Cupids dart caused Diana to loue the swaine Endimion and Calisto to loue Ioue so it caused Clitia to loue Phoebus and Cloris Mercury As swouning mortifieth euery member as pestilence infecteth euery part â—s poyson pierceth euery vaine so loue if in time it bee not looked vnto will bring body and minde to vtter confusion As the vertues of loue are many so the inconueniences are infinite There is no cloth so fine but Moates will eate it no Iron so hard but rust will fret no wood so sound but wormes will putrifie it no metall so course but fire will purifie it so there is neither Man nor Woman so free but loue will bring them into thraldome and bondage As Lordship can brooke no matership so neither can loue according to chat verse Dame Venus and Kingdomes can no riuality suffer As the wisest man said Canticles 8. that loue is strong as death and zeale is cruell as the graue the coales thereof are fiery coales and a vehement flame Much water cannot quench loue neither can the flouds drowne it so all writers with one mouth haue confessed that the godliest men that euer were the valiantest men that euer were haue beene brought by loue to most outragions impietie to most extreame folly and most vile villanie That there haue beene none so stoute but loue hath made them stoupe none so wise but loue hath made them fooles none so shamefast but loue hath made them bold They haue recorded that loue is aboue Lord or Lawes aboue Prince or priuiledge aboue friend or faith Where loue leadeth no Master is made account of no King cared for no friend forced of no dutie respected no honesty regarded but all things done according to the passion which preuaileth ouer vs so that they haue thought that loue is some heauenly influence and no earthly accident Selfe-Loue THere is no creature that more feruently loueth her young ones then an Asse and an Ape so many vnlearned idiots doe more esteeme their
Nardus will onely grow in India Balsanum onely in Syria in Rhodes no Egle will build her nest no Owle liue in Creete so no wit will spring in the will of women Iohn Lily As Socrates Plato and Aristotle affirmed that women were â—icle and inconstant Pindarus Homer Hesiod Ennius and Virgil auerred that they were framed of contraries As Mantian doth rayle on women in his Eclogs so Euripâ—des doth exclame in his Tragedies As Martiall hath taunted women so Propertius hath quipped them As some for inconstancy compare women to Chameleons Polipes and whether-cocks so some for their alluring and inchanting cal them Sirens for crafe Calipsoes for subtilty Serpents and for cruelty Tigres As Daphne for nicenesse was turned in to a tree so Anaxarete for cruelty was transformed into a stone As Horatia with daintinesse did hurt her selfe so Phillis through too much loue did hang her selfe As Cleopatra at the death of her Anthony did sting herselfe to death with Serpentes so Hylonome did slay her selfe at the death of her Cyller As Alceste was content to loose her life to preserue her Admetus so were the Mynian wiues to preserue their husbands Vlisses though hee detested Calipso with her sugred voyce yet hee embrabraced Penelope with her rude distaffe so though one abhorre the beauty of a whorish Curtesan yet hee neede not abstaine from the company of a graue Maiden Though the teares of the Hart bee salt yet the teares of the Boore be sweet so though the teares of some women be counterfeit to deceiue yet the teares of many bee currant to try their loue Some one Rose will bee blasted in the bud some other neuer fall from the stalke the Oake will bee soone eaten with the worme the walnut tree neuer so some women will bee easily enticed to folly some other neuer allured to vanity As the Mint-master is not grieued to see the coyner hanged nor the true subiect the false tâ—aytour araâ—gned nor the honest man thiefe the condemned so honest women ought not to grieue to see lewde women writ against and whores and curtesans to be railed at As hic Ignis is latine for fire in the Chimney and hoc Ignis latine for fire on the table so haec Ignis is latine for fire in the bed As there hath beene an vnchast Helleâ— in Greece so there hath beene also a chast Penelope As there hath beene a prodigious Pasiphae so there hath beene a godly Theocrata As some haue desired to be beloued as Iupiter loued Alcmena so some haue wished to bee embraced as Phrigius embraced Pieria As there hath raigned a wicked Iezabel so hath there ruled a deuout Dobora The sowre crab hath the shew of an apple as well as the sweete Pippin the blacke Rauen the shape of a Bird as well as the white Swan so the lewde wight hath the name of a woman as well as the honest Matrone There is great difference betweene the standing puddle and the running streame yet both water great oddes betweene the Adamant and the Pommice yet both stones a great distinction to be put betweene Vittum and the Christall yet both Glasse so there is great contrariety betweene Lais and Lucretia yet both women One may loue the cleare conduit water though hee loath the muddy ditch and weare the precious Diamond though he despise the ragged bricke so one may also with safe conscience reâ—erance the modest sex of honest Maidens though he forsweare the lewd sort of vnchast Minions As Spiders conuert to poyson whatsoeuer they touch so women infect with folly whomsoeuer they deale withall The petite Pallace of Pettie his pleasure As hee that toucheth Pitch shal be defiled therewith so he that vseth womens company shal be beguiled therewith Greene. As Iupiter Mars and Hercules for their valiant acts accounted Gods of the Paynims were ouercome and made slaues by the inchantment of women so strong Sampson holy Dauid and wise Salomon were ouerthrowne by women As Venus yeelded to her darling Adonis without any sute made on his part so the Dutchesse of Sanoy went on pilgrimage to the Knight Mendoza As Oenone pleaded her right with Paris so Dido let Aeneas vnderstand how deeply she desired him As Scilla made loue to King Minos so did Medea to Iason As Brysis besought the good will of Achilles so Adalesia made loue to Alerane As Portia the Danghter of Cato hearing of her Brutus death at Philipâ— swallowed hot burning coales to follow him as Plutarke Valerius Maximus and Martiall doe write so Gâ—â—nilda the Wife of Asmunda King of Danes hearing that her husband was slaine in the warres slew her selfe with a sword to accompany him in death whom she had dearely loued in life as testifieth Saxo Grammaticus in his first Booke of the Danish History As trusty Thisbe did goare her gorgeous body with the same sword wherwith princely Pyramus had prickt himselfe to the heart so true harted Iulietta did vpon the corps of her dearest Romeo As a rusty Rapier is no trustly Rampier to defend a man though the Scabberd be of fine Veluet so a women with foule conditions is coursely to be accounted of though her face be faire and body beautifull The Petite Pallace of Petty his pleasure As the yeare doth consist of foure seasons the Spring Summer Autumne and Winter And as mans body doth consist of foure complexions Choler Bloud Flegme and Melancholy so the comely parts of a Woman doe consist in foure points that is to bee a Shrew in the Kitching a Saint in the Church an Angell at the bourd and an Ape in the bead as the Cronicle reports by Mistresse Shoare Paramour to King Edward the fourth As the kinde Spaniall the more he is beaten the fonder he is so the women of Russia the oftner their husbands beate them the better they loue them They will not bee porswaded that their husbands loue them except they beate them Richard Hackluyt in his Booke of English Voyagers in the description of Russia As Aetna is too hot Caucasus too cold so it is naturally incident to women to enter into extremities they are either too louing or too loathing too courteous or too coy too willing or too wilfull too mercifull or too mercilesse too forward or too froward too friendly or too fiendly thâ— meane they alwayes meanely account of as it is reported of Maria Stuarta Queene of Scots in Astione contra Mariam Scotorum Reginnam The SOVLE EVuen as in a bright and cleare glasse the Sunne beames doe make the greater spendour so in a purified and cleare soule the beames of the diuine truth doe shine more clearely Lodouicus Granatensis in lib. de deuotione As twice in a day wee refresh our bodies that is at Dinner and at Supper so also twice a day wee ought to giue due nourishment vnto our soules Ibid. As ordinary nourishment is necessary for the body because the naturall heate doth alwayes consume and wast the substance and therefore it is
necessary that it bee repaired on the one side as it is decayed on the other so the soule hath in it a pestilent-heat which is the concupiscence and euil inclination of our appetites consuming and wasting all good therefore it is needfull that that bee daily repaired by deuotion which is wasted and decayed by that hurtfull and pestilentiall heat ibidem As they that haue the charge and keeping of a clocke are wont euery day twice to wind vp the plummets for they of their owne proper motion doe by little and little descend and draw towards the ground so they that desire to keepe their soules vpright and well ordered ought at the least twice a day to erect and lift vp her waights seeing that our wretched nature is so inclinable to things below that it alwayes endeuoureth to sinke downwards ibid. As a precious stone is not inclosed in earth but in Gold so doth not God put his soueraine balme but into a pure soule cleane and free from filthy and enormous corruption As a liuing body not onely feareth death but also seuers wounds yea and the itch and scabs albeit they be small so a soule that liueth in grace not onely feareth and abhorreth grosse and hainous sinnes but also those that seeme of lesser moment and doe make way and entrance to those that bee grosser ibidem As a still and calme water is fitter and more disposed to represent the images and shapes of things no otherwise then a glasse so also in a quiet and calme soule all things are represented most clearely and perfectly ibidem As two seasons are necessarie for corne cast into the Earth a cold season that it may be hardned and rake deepe rooting and a warme that it may increâ—se and sproute aboue the earth so are both seasons necessary for our soules a warme season that they may increase in charity and a cold that they may bee rooted in humility Ibidem As ground well watered in the morning by the coolenesse temper doth all that day defend the hearbs planted in it from the heat of the Sun so let the soule of the righteous be watered in due season and by prayer bee well moistned in God that it may alwayes haue in it selfe the continuall coole of deuotion by which it may bee defended from the loue of the World ibidâ—m As the body is the instrument of the soule so the soule is the instrument of God Plutrachus As a tame bird if shee belong nourished in a cage and be let goe yet endeuoureth to returne thether againe so our soule being long resident in this body is not easily separated from it but the soule a Child doth easily depart hence Ibidem As a torch put out if it be forth with put to the fire by by recouereth light so a soule the lesser time it staieth in the body it sooner becommeth like vnto it selfe Idem They that are manumitted and set free doe now those things of their own accord for themselues which they were wont to doe for their Lords so now the soule doth nourish the body with much labour and many cares but afterwards being free it doth nourish it selfe with the contemplation of the truth neither can it bee sundred from it Idem As they that haue their feet vnder other mens Tables and dwell in other mens houses are vixed with many discommodities and doe alwayes complaine of one thing or other so the soule doth now complaine of the head now of the feete now of the stomacke now of one thing now of another signifying that shee is not in her owne house but that shee must goe hence very shortly Seneca The MINDE AS an euen ballance is alike inclined to either side and swayed of it selfe to neither so is a doubtfull mind Plutarchus As they that pound Frankinsence albeit they wash their hands yet a good while after doe smell of that odour so the minde being long conuersant in honest businesses will long preserue a pleasant memory of it idem As those Beasts that haue their hoofes hardned in rough and sharp wayes can easily abide any way whereâ—s the hoofes of those beasts are easily broken that are fed and fatted in rancke and fenny pestures so the mind that is accustomed to brooke hardnesse is not easily offended Seneca A flame can neither be held downe neither can it rest so an honest minde and well disposed is by a naturall inclination caried vnto those things that bee honest Seneca Young trees are bended which way we will heate doth vnwarp crooked bords and that which is borne for some other vse is brought to our bent so much more doth the mind receiue any forme being more flexible and obsequious then any humour Seneca As a disease in the body is vnderstood before hand by heauinesse and indisposition so a weake mind by some disturbance doth foresee some euill that is comming vnto it Seneca As first the humour is to be purged whence madnesse proceedeth and afterwards the man is to be admonished otherwise hee that admonisheth a mad man how hee ought to goe and how to behaue himselfe abroad is more mad then hee that is franticke so first the minde is to befreed from false opinions and then the precepts of Philosophy are to be instilled into it Seneca As when Children learne first to write their hands are held and directed and afterwards they are commanded to follow their Coppy so first the minde is to be led by rule vntill it can rule it selfe Seneca If Iron be placed betweene an Adamant and a load-stone it is now carried this way now that way so a doubtfull and wauering mind is sometimes caried to that which is honest and sometimes by headstrong affections it is haled to the contrary As Venus had her mole in her cheeke which made her more amiable Helen her scare in her chinne which Paris called Cos Amoris the Whetstone of Loue Aristippus his Wart and Licurgus his Wen so in the dispotion of the minde either vertue is ouershadowed with some vice or vice ouercast with some vertue Iohn Lilly The goods of the Minde THe Sunne-beames although they tough the earth yet they are there whence they are sent so the minde of a wise man although it bee conuersant here and there yet it is with himselfe Seneca As the foolish vulgar people with great labour and with great cost doe seeke for remâ—dies medicines which grow in the furthest Indies and in Aethiopia when that springeth in their gardens which can better cure them so with great endeuour wee seeke for abroad the furniture of a happy life in Empire in riches and pleasures when it is in our minds and soules which doth make vs happy The diseases of the Minde IF the â—ountaine be muddy and troubled whatsoeuer streames flow from thence cannot bee pure so if mind be infected with euill affections it doth vitiate all things that come from it but the contrary hapneth if it be pure and peaceble Plut.
he giueth it Idem homil 13. operis imperf As worldly men by Vsury encrease their pelfe to their damnation so spirituall men by almes deeds encrease and multiplie the loue of God towards them to their saluation Chrysost. hom 7 in Epist. ad Rom. As no man sorroweth to receiue a Kingdome grieueth to haue remission of his sinnes so let no man sorrow to lay out his money vpon maintenance for the poore because he shall receiue great gaines by it Idem Homil. 21 in Epist ad Rom. As rich mens sonnes for an ornament doe weare Gold Chaines about their neckes as a signe of their greatnesse and Nobility so we ought alwayes to bee arrayed in the roabes of bounty that we may shew our selues to be the Sons of him who is mercifull who causeth his Sunne to arise both vpon the good and bad Idâ—â—â— hom 1. ad Philippen As in physicall confections one herbe is predominant so in spirituall matters almes deeds are in especiall account with God idom hom 9. ad Hebraeos As Iudges hauing receiued gifts doe not suddenly proceed to pronounce sentence but endeuour to agree the parties so the Lord dealeth with them whose gifts are giuen to the poore August ser. 146. As we are not once to doe well but alwayes so wee are not once to giue almes but alwayes Chrysoft hom 1. in Epist. ad Philippen A lumpe of vnmolten Lead put into a vessell full of holes doth rest in one side of the vessell but if it be melted with fire it filleth all the holes so an heape of money being frozen with the cold of auarice lieth in the chest profitable to no man but if it be melted with the fire of diuine loue and powred out it floweth to all parts of the poore and relieuing the needy it filleth all the holes and crannies of pouertie Hector Pintusin cap. 5. Ezech. 37. As the Sea is fed by land Riuers which hath no neede of them when as the land is left dry so many bestow their largesse of bountie vpon them that haue no need and let the needle and distressed perish idem in cap. 18. As sheepe and oxen are not eaten except they bee dead and dressed so many Churles giue no almes but when they are dead and buried idem in ca. 16 As mount Oliuet according to Augustine was a mountaine of oyntment and vnction of fatnesse and refection of medicine and cure by reason of the abundance of oyle there growing so a mercifull man may be fitly resembled to this mountaine by reason of his almes which are the oyle of mercy and pitie As that seed is the best which is white within so are those almes deeds the best which come from a pure intent F. Ioannes à S. Geminiano lib. 3. de vegetabilibus Plant. cap. 20. As one Torch borne before doth giue more light then soure borne behind so one good deed done in life time is more acceptable vnto God then fortie after death Polancus in Methodo adiuâ—andi eos qui moriuntur Deuotion HEe that would haue Iron alwayes to glow and shine redde hot it is necessary that hee alwayes applie it to the fire for if hee take in from the fire forthwith it returneth to his naturall coldnesse so the most noble affection of Deuotion so dependeth of that that man bee continually vnited vnto God by actual loue and contemplation that if hee turne himselfe but a little from him forthwith hee slideth backe to the bosome of his mother that is to the old disposition which before hee had Ladouic Granat lib. de deuotione As a furnace if it bee well heated in the morning is kept hot all the day after with a little fire but if it grow cold againe it requires a great deale of fire before it bee thorowly heated againe so Deuotion being well heated by prayer preserues heate a long time but through dissuetude of pâ—ayer it growes cold and requires much prayer to heate it throrowly againe ibidem As sweete water standing in an open vessell hauing no couer doth foâ—â—hwith lose the sweetnesse and grace of the sent so the sweete and precious oyntment of Deuotion doth loose all the vertue and efficacy when the mouth is loosed and dissolute that is when the tongue doth lauish and supers bound in too much talke and prattle ibidem As fire cannot be kindled not kept in wet and moist matter so nether can Deuotion in the delights and pleasures of the body ibidem As in a harpe we are to obserue that the strings bee neither stretched too streight nor loosened too slacke for then they are either broken or yeeld an vntuned and an vnpleasant sound so in the celestiall exercise of deuotion it is meet that the body by neither macerated by too much hunger nor fatted by too much plentie for both of them bring very much hurt to this exercise Ibidem Euen as fire or any odoriferous or fragrant smell the more it is couered and kept close the more longer it preserueth the sent and keepth the heat so also the loue of God and deuotion ibidem As nature is not content with the deaw that in the night time falleth vpon the earth but also now and then it raineth and that plentifully not for a weeke but oftentimes louger for so it is necessary that the heauens should be now and then more liberall towards the earth and should so glut it that neither the Sunne nor the wind may make it dry so also our soule besides the common and daily deaw ought to haue certaine peculiar times in which our eyes may doe none other thing then showre downe most plentifull teares of deuotion by which our soule may bee so filled with the vertues of iuyce of the holy Ghost that all the tribulations and all the winds of this world may not dry it ibidem The feare of the Lord. EVen as a ship is not safe without ballace or lastage for it is easily tossed with euery wind now on this side and now on that to the great danger of the ship so is the soule endangered which lacketh the burthen and ballace of the diuine feare which poyseth the soule that the winds of worldly-fauour or of diuine graces doe not tosse and puffe it vp and so ouerthrow it Lodon Granat lib. 1. Ducis Peccatorum As Fennell hath an opening vertue as Plato saith so the feare of God openeth the way vnto loue As the needle leadeth the threed so feare introduceth loue August As Serpents by the tast of Fennell put off old age so the feare of God putteth away inueterate sinne F. Ioannes à S. Geminiano lib. 3. de vegetabilib phâ—nt cap 77. As among the kinds of precious stones called Berylli that is the best which is the palest so among men hee is the best that feareth the Lord. Idem lib. 2. de Metallis lapid cap. 37. As the precious stone Beryllus being opposed to the sunne beames doth burne the hand of the holder so the
authoritie to remit sins in baptisme only to himselfe whereupon Iohn saith He it is that baptizeth with the holy Ghost so also he giueth speech to many but wisedome to a few to whom hee will and after what manner hee pleaseth August de scala Paradisi As the sight is conuersant about all things visible and the hearing about all things audible so wisdome is conuersant about all kind of beings and essences Pythagoras apud Stobaeum ser. de virtute As foolishnesse although it hath obtained that it desired yet thinketh that it hath neuer enough so wisedome is alwayes content with that is present neither euer repenteth it selfe Cicero lib. 5. Tusculanar As wee doe not approue the science of Physitians for the art sake but for the health it bringeth so wisdome which is the Art of well liuing would not bee desired if it effected nothing but now it is desired becasue it is as it were the worke-mistresse of all ioy and delight idem lib. 1. de Finibus As the Sunne is the eye and soule of nature by which all things are discerned begot nourished increased and cherished so is wisdome in the â—â—rld Politian in Lamia As Gold is the most precious among mettals so is wisedome among the vertues Lapidaries doe say that the stone Corneolum being hanged about the necke or worne on the finger doth helpe in disputation doth mitigate wrath and doth stay a slux of bloud so wisdome doth profit in disputation to find out the truth to represse anger and to stay our readinesse to sin F. Ioanneâ— Ã S. Geminiano lib. 2. de metallis Lapidibus cap. cap. 32. As the herbe Amomum is powerfull against the stings of Scorpions doth refresh the eyes and asswage the paine of the entrails so wisedome doth profligate the deceits of heretickes doth comfort the eyes of the minde and in griefe doth cheere the sad heart Idem lib. 3. de vegetabilus planti cap. 17. As the Box tree hath alwayes greene leaues so wisdome hath alwayes gratefull and amiable words ibidem As by ouâ— tast we relish things below here vpon the earth so by wisdome we tast those things that are about in Heauen Idem lib. 6. de homine eins membris cap. 65. A wise Man AS the wisest Grammarian may be found a foole in blacke-smiths worke and as the skilfullest Pylot may be found vnexpert in the Art of Medicine so he that is wise in those things that appertaine vnto God may bee a a foole in those things that concerne the world Origenes lib. 10. in Epist. ad Rom. cap. 16. As sweete odours by their fragrancie doe sweeten all the places neare vnto them so a wise man doth make all them the better that conuerse with him Philo lib. de somniis As the Mulbery tree doth first bring forth fruit and then Blossomes so a wise man brings forth workes before words Peraldus in summa virtutum Phidias could not onely make Images of Iuorie but also of Brasse of Marble or if thou haddest brought vnto him any baser matter hee would haue made the best of it that could be made so a wise man if it may bee will shew his vertue in riches if not in riches in pouerty if hee may he will shew it in his Countrey if not in his Countrey in banishment whether hee be Captaine or Souldier sound or sicke or in what estate soeuer he be in hee will behaue himselfe commendably in it Seneca Epist. 86. As an Adamant cannot be broken so the minde of a wise man can not bee daunted nor enfeebled Idem lib. 2. de tranquillitate As wee see the beautifull pictures when the Gate of the Temple is open so wee see excellent representations of vertue when a wise man openeth his mouth Socrates apud Stobaeum ser. de virtute As they that saile with successefull winds haue instruments ready whereby they may arme themselues against a storme so they that are wise in prosperitie will prepare themselues to beare aduersitie Idem apud Stobaeum ser. 1. de prudentia As Pylots obserue the winds least they bee crossed of them so a wise man doth obserue the affections of his mind least hee bee ouerwhelmed of them Aristonymus apud Stobaeum ser. 1. de prudentia As true loue towards a woman doth not desire a witnesse but hath enough if it secretly and alone enioy her so a wiseman is content with the testimony of his owne conscience Plutarchus in Moralibus As the Planet Mercurie departeth not from the Sunne albeit it be otherwayes a vaging and wandring Planet so a wise man may by no meanes wander and stray from honesty Plin. lib. 2. cap. 17. As the world is euery way round and sphericall so a wise man seeketh for nothing without himselfe but is content with himselfe Idem lib. 2. cap. 2. As the Birds Halcyones in the midst of winter doe make the Sea calme notonely for themselues but also for others so a wise man in the most turbulent times doth onely preserue vnto himselfe the tranquillitie of mind but also maketh others quiet and peaceable Idem lib. 10 cap. 23 As nature sheweth her selfe to lesse admirable in making a Gnat then in forming an Elephant so a wise man both in great and little matters sheweth himselfe excellent idem lib. vndecimo cap. 2. As snailes go slowly neither do they touch anything nor moue themselues any way but first they assay it with their hornes so it is meete that a wise man be consideratiue and discoursiue and by leisure and aduice take matters in hand a tast of them being first had idem lib. 9. cap. 32. As certaine beasts doe teare and rent off those parts of their bodies for which they know themselues endangered as the Beuer doth named also of some Castor so it is the part of a wise man sometimes to cast away his riches that he may saue his life Idem lib. 8. cap. 30. lib. 36. cap. 16. As God is the wisest and of greatest vnderstanding and yet speaketh the least so a wise man will speake nothing but that which is necessary Erasmus in â—imilibus The ancient Physiologers said that the Sunne was fed with salt water and the Moone with fresh so wise men seeke for bitter things so they bee profitable but fooles follow those things that are pleasant and delectable ibidem As vnwise men doe not foresee a tempest but too late when they receiue harme by it but contrarily wise husbandmen do foresee and take heed so the common sort of vnprouident men doe learne by woefull experience but a wise man doth auoide the euill foreseene As Democritus admonished his brother reaping his corne in a verie hot gleame that he should let the rest of his corne stand and carry that into his barne hee had cut downe because on a suddaine hee perceiued that it would raine exceeding abâ—ndantly ibid. As the Starres goe a contrary course vnto the world so a wise man goeth against the opinion of all Seneca
Moral As the body can doe nothing without the soule nether can the soule bee in quiet except the body be in health so betweene husband and wife all things are in common ibidem They that baite their fish-hookes with poyson doe easily both kill and catch the fish but corrupted naught so they that compasse their husbands or wiues by sorcerie amorous potions or poysons of loue shall haue them stupid dull and vnprofitable ibidem As Circe did not enioy them whom shee had turned into Swine and Lyons but beyond all had most comfort and loue of Vlysses being in his right forme and shape so those women that get themselues husbands by Magicke and Witchcraft doe leade an vnpleasant life with them by reason they are wood and out of their right minds ibidem Those women that had rather raigne and dominere ouer foolish and sottish husbands then obey those that are wise and discreete doe as they that in a voyage make choyse rather to lead a blind man then to follow him that seeth and is skilfull in his way ibid. As Pasiphae being the wife of Minos chose rather the company of a Bull then of her husband so certaine lasciuious women being marryed to temperate and continent men doe diuert their minds to the lust of incontent and intemperate lechers ibidem As they that cannot mount vpon an horse by reason of weakenesse doe teach him to bend his knees so some hauing maried generous and high spirited wiues endeuour not to make then better but to bring them vnder ibidem According to the greatnesse of the horse wee sqnare his furniture according to the dignity of the wife the goâ—ernment is to be moderated ibidem As moysture doth mingle it selfe in euery part so betweene the marryed there ought to bee a generall community ibidem As it is called wine although the greater part of it bee water mixed with the house and possessions of the husband albeit the wife brought the greater part ibidem As Christ was borne of a Virgine that he might shew that light was risen to the world from a Virgine so hee wrought his first miracle at a marriage at Cana in Galile that he might both honour Virginity by his birth and marriage by his diuine miracles by which he turned water into wine Epiphanius haeresi 67. contra Hieracitas As the Sea ouerswelling his bankes so is man or woman transgressing the bonds of marriage Chrysostom Homil. 1. operis imperfecti When thou seest a man continually haunting the houses of Physitians and and Chirurgians thou mayest well coniecture that that man is not well so when thou seest a man or woman seeking for a diuorce or to separate themselues know for certaintie that he is a lasciuious man and the women an incontinent harlot Idem hom 23. operis imperf As partners doe not thriue well except they liue peaceably together so neither doth man nor wife except they louingly liue together Idem Homil. 26. in 1. Cor. A righteous man although he desireth to bee dissolued and to bee with Christ yet hee taketh nourishment not for a desire to liue but in the dutie of prouidence because it is necessarie that he liue for the good of others so it was needfull not lustfull that holy men did linke themselues in marriage with woman for that that meate is vnto man that is marriage vnto mankind Augustinus de bono coniugali cap. 16. As the merite of patience in Peter who suffered is not greater then in Iohn who suffered not so the merite of continencie in Iohn who was neuer maried is not greater then in Abraham who begat children For this mariage and the others virginity in their seuerall times both serued Christ. ibidem cap. 24 As a husbandman after the hath committed his seed to the ground expecteth haruest neither doth cast in more seed so the meane and moderation of our concupiscence is limitted in the procreation of Children Athenagoras de resurrectione mortuorum When we buy houses horses and Seruants we looke that they be strong sound and â—aithfull so when we mary a wife we should regard that shee bee religious chast and modest Chrysost. orat de pulchritudine vxore tomo 5. As he that saith mariage is naught dispraiseth virginity so hee that saith virginity is naught disprayseth mariage because in comparison meliority taketh increase and augmentation from his positiue good Idem lib. de virginitate As they that will not suffer their seruants to eate and drinke openly doe force them to gourmandize priuely so they that will not communicate their mirth sportings playings with their wiues cause them to make substitutes vnto their husbands who may adminster these things vnto them Bernardus Scardaeonius de pudicitia matrimonij cap. 18. As chaffe is soone set on fire and soone quenched except some firmer matter bee put vnto it to nourish it so the loue of married folkes kindled only by â—eauty doth soone vanish except it bee supported by good conditions and nourished with wisedome Rhodiginus lib. 28. cap. 21. Geometricians say that lines and superficies are not moued of themselues but together with their substances so it is meete that a Wife haue no affection proper to her selfe but that her studies cares laughter and whatsoeuer else be common with her husband ididem Kings that bee wrastlers cause their subiects to exercise that feate Princes that are Musitians incite their people to vse instruments so husbands that are chast and godly canse also their wiues to imitate their goodnesse as we commonly say a good iacke makes a good gill and this holds è diuersò As the paine in the left side procures griefe in the right side so it behoueth a husband to be moued with the commodities or discommodities of his wife and so must the wife Vessels when they are new glued are dissolued by euery occasion but when their ioynts are well knit together they are scarcely sundred with fire or sword so the first fellowship of married couples is broken by light trifles but if it bee well knit it is farre more firme As feuers arising of hidden causes and growing by little and little are more fearefull and grieuous then those that spring from manifest and vrgent causes so hinden and concealed enmities doe more violate the amity of those that bee married then those that are exposâ—ulated and explained As gall was cast out from the sacrifice of Iuno so the mariage bed should bee without bitternesse A wife AS an Oratour doth more moue his audience by vrging the matter to the purpose then by his affected exornations â—o a chast Wife doth more please her honest husband and by her vertuous demeanour and religious conuersation then by garish attire or finicall ornaments Plutarchus in Moralibus As a Pipers melody is by anothers sound so a woman should take and answere by her husband Ibidem The Moone when it is ioyned with the Sunne is obscured and hid but when it is farre from the Sunne then
he that delights to dally with many binds himselfe thereby the more strictly to her loues in deed Leon Baptista Alberto Florentino in his Hecatonphila As the most constant patience being too farre pâ—ouoked conuerteth into furie so a wrathfull louer is more to be feared than a sauage monster that hath no reason As the best wine doth make the sharpest Viniger so the deepest loue turneth to the deadliest hate Bauen though it burne bright is but a blase scalding water if it stand a while turneth almost to Ice Pepper though it bee hote in the mouth is cold in the maw so hote loue is soone cold and that affection that frieth in words commonly freezeth in workes As Iupiter transformed himselfe into the shape of Amphitrio to embrace Alcmaena into the forme of a Swan to enioy Laeda into a Bull to beguile Io into a showre of Gold to winne Danae so Neptune changed himselfe into an Heyfer a Ramme a flood a Dolphin onely for the loue of those he lusted after And Apollo conuerted himselfe into a shephard into a bird into a Lyon for the desire he had to heale his disease As the first draught of wine doth comfort the stomacke the second inflame the liuer the third fume into the head so the first sip of loue is pleasant the second perillous the pestilent The least sparke if it be not quenched will burst into a flame the least moath in time â—aâ—eth the thickest cloath and I haue read that a short space there was a Towne in Spaine vndermined with Conies in Thessalia with Moules with Frogges in France in Africa with Flies so loue which secretly creepeth in to the mind as the rust doth into the iron and is not perceined consumeth the body yea and confounds the soule Iohn Lilly The little graine of Mustard-seed in time becommeth a tree the slender twigge groweth to a stately greatnesse and that which with the hand might easily haue beene pulled vp will hardly with the axe be hewen downe so loue at the first may bee easily eradicated which being growne can hardly be razed As a â—inew being cut though it be healed there will alwayes remaine a scarre or as fine linnen stained with blacke ynke though it be washed neuer so often will haue an iron mowle so the minde once mangled or maymed with loue though it bee neuer so well cured with reason or cooled by wisdome yet there will appeare a scarre by the which one may gesse the mind hath beene pierced and a blemish whereby one may iudge the heart hath beene stained As they that angle for the Tortois hauing once caught him are driuen into such a lithernesse that they loose all their spirits being benummed so they that seeke to obtaine the good will of Ladies hauing once a little hold of their loue are driuen into such a traunce that they let goe the hold of their liberty bewitched like those that view the head of Medusa or the Viper tied to the bough of the Beech tree which keepeth him in a dead sleepe though hee beginne with a sweete slumber New Wine is more pleasant then wholsome and Grapes gathered before they be ripe may set the eyes on lust but they make the teeth on edge so loue desired in the bud not knowing what the blossome will be may delight the conceit of the head but it will destroy the contemplatiue of the heart Apelles was no good Painter the first-day he that will sell Lawne must learne to folde it so he that will make loue must first learne to court it As betweene the similitude of manners there is a friendship in euery respect absolute so the composition of the body there is a certaine loue ingendred by ones lookes where both the bodies resemble each other as wouen both in one loome Euery flower hath his blossome his sauour his sap so euery desire should haue to feed the eye to please the wit to maintaine the estate Poyson will disperse it selfe into euery veine before it pierce the heart so loue maimeth euery part before it â—ill the liuer As by Basill the Scorpion is ingendred and by the meanes of the same hearbe destroyed so loue which by time and fancy is bred in an idle braine is by time and fancy banished from the heart As the Salamander which being a long space nourished in the fire at the last quencheth it so affection hauing taken hold of the fancie and liuing as it were in the minde of the louer in tract of time altereth and changeth the heat and turneth it to chilnesse As the Almond Tree beareth most fruit when it is old so loue hath greatest faith when it groweth in age The yong Vines bring the most wine but the old the best so tender loue maketh greatest shew of blossomes but tryed loue bringeth forth sweetest iuyce As the precious stone Anthracites being throwne into the fire looketh blacke and halfe dead but being cast into the water glistereth like the Sun beames so the precious mind of man once put into the flame of loue is as it were vgly and looseth her vertue but springled with the water of wisdome and detestation of such fond delights it shineth like the glorious rayes of Phoebus As the bâ—st charme for a toothach is to pull out the tooth so the best remedy for loue is to weare it out Fire is to be quenched in the sparke weeds are to be rooted vp in the bud follies in the blossome greene sores are to be dressed roughly least they fester tetters to be drawne in the beginning least they spread Ringwormes to be annointed when they first appeare least they compasse the whole body so the assaults of loue are to be beaten backe at the first siege least they vndermine at the second Hearbs that are the worse for watering are to be rooted out Trees that are lesse fruitfull for the lopping are to be hewen downe Hawkes that waxe haggard by manning are to be cast off so fond louers that increase in their follies when they be reiected are to be despised The Spaniell that fawneth when hee is beaten will neuer forsake his Master so the man that doteth when he is disdained will neuer forgoe his Mistresse Theseus would not go into the Labyâ—inth without a threed that might shew him the way out so neither any wise man will enter into the crooked corners of loue vnlesse he know by what means he might get out Hot fire is not onely quenched by the cleare fountaine so neither is loue only satisfied by the faire face He that hath sore eyes must not behold the Candle so he that would leaue his loue must not fall to remembring of his Lady the one causeth the eye to smart the other the heart to bleed You shall neuer beate the flie from the Candle though shee burne nor the Quaile from the Hemlocke though it bee poyson so neither the louer from the company of his Lady though it be perillous As the hearbe Heliotropium is alwayes
owne vanities scurrilous pamphlets then any other mans graue and learned writings As they that walke in a wrong path the further they goe the worse it is for them so it is for them that goe forwards relying vpon selfe-loue Not as Physitions doe cure choler by bitter things so we must put away anger by anger Plut. If one eye little letters too much they offend the eyes so they that wâ—aâ—thfully and of selfe-will and selfe-loue loue regard small matters are enkendled to greater matters more ragingly Idem As Mares seeing their owne shape in the water are driuen into madnesse as saith Columella so some too much louing themselues and admiring their owne doings through insolency become almost mad The Emmot is an industrious creature and laboureth for no body but herselfe so many mortall men do only care for themselues and regard their owne businesse As euery mans disease seemeth most bitter vnto himselfe so euery mans discommodity doth especially grieue himselfe As the dropsie groweth through too much aboundance of matter and moisture as Auicene writeth so pride and contempt of God commeth through too much selfe-loue F. Ioannes à S. Geminiano lib. 6. de homine membris â—ius cap. 5. Affections AS that tempest is more dangerous which suffereth not to arriue in the hauen them that which forbiddeth to saile so those motions of the mind are more great and grieuous which carry vs away headlong then those that disturbe our reason and hinder our quiet Plut. in Moralibus As by Circes cups men were suddainly trasformed into wild beasts so affections doe make a man suddainly to be another then he is ibidem As in a great storme a ship is not stayed except the anchor be surely fastened so in the great hurly burly of businesse sound reason must season the minde that it be not caryed away of affections Ibidem As the sayles are to be proportioned according to the greatnesse of the ship so our desires are to be moderated according to our abilities Ibidem As the shooe is wrested with the wringing of the the foote so euery mans life is of that sort as the affections of his mind are Ibidem As thou in vaine drawest pure water out of a muddy well so thou canst not be pleasant to others or pliable to thy selfe except thou purgest thy mind of euill affections ibidem As horses well ordered and manned doe of their owne accord goe the right way albeit the Coach-man doth not vse the Rames so the affections being accustomed to reasons managing and moderating doe not assay any filthy or dishonest thing either in dreames or in diseases albeit reason be in an extasie ibidem As he that hath sowre and dead wine can neither make wine nor vineger of it so according to Zenoes opinion the first motions of the minde are neither good nor euill ibidem As an open mossy place doth expell nothing that falleth into it so a minde endued with a vicious bashfulnesse is open vnto nothing but to filthy affections ibidem As they that cannot abide candle light are much lesse able to abide Sunne-shine so they that are troubled with small matters are much more distracted with greater ibidem As those diseases of the body are more grieuous which breake forth into wounds and swellings so are those affections more burdenous which through griefe make the life tediousâ— it is a disease of the mind to beleeue that all things are made of moates in the Sun but yet it doth not plague the mind so much as couetousnesse doth ibidem As childish complaints doe easily vanish away so toyish desires the matter being taken away doth soone fade Ibidem As the changing of the Moone or a sharpe winde or the ebbe of the Sea or any such light change of things doth take life from a sicke and weake man so euery small offence doth disturbe weake minds corrupted by affections when as they that are of a strong heart and a resolute minde doe not feele any such matter As no creature neither â—ame nor wilde doth yeeld to that reason which it wanteth so neither any affection Seneca As many wild weeds springing vp in a field are euill and naught of themselues and yet are signes of a fruitfull ground if it were tilled so the affections of the mind being euill of themselues doe argue no ill wit if it were tilled with wholesome instructions Plut. in Moral As any dogges barke at euery noyse but are quiet when they heare a voyce knowne and familiar vnto them so the diseases of the minde when they rage they cannot be restrained except the speaches be knowne and familiar vnto them which may correct them being moued ibidem As the body is not capable of pleasures except it be well ordered so the minde doth not participate of true pleasure except it be free from feare and other affections ibidem As diseases although but small in the beginning doe still grow worse and worse if they be letten alone so if but once thou admit euill affections although they be but of small moment and validity they will encrease and grow to greater head Seneca As a man hath alwayes remedy at hand against the poyson of Serpents to wit his spittle which they being touched withall or a little hot water being cast vpon them they flye away and if it enter into their moutheâ— they dye so wee alwayes carry a present remedy about with vs against all pestilent desires if wee know how to vse it We must looke for it in our minds As there are Serpents that meete with vs in the woods and some lye lurking at home in our houses so some affections are mannaged by reason and shew themselues reasonable and some lye lurking in our workes and shew themselues vnreasonable Marâ—us heremit a delege spiritualâ— As they are to bee freed from fetters that haue a long iourney to goe so they are to be withheld from immoderate affections that directly would goe vnto God Theodoretus de spirituali animae resâ—rrectione As the foure humours of the body heate coldnes drinesse and moisture are the causes of all welfare and ill fare in the body so the foure principall affections of the mind loue hatred ioy and griefe are the causes of all ioy and annoy in the mind Richardus Victoriâ—us de statu interioris hominis cap. 34. As they that kill the head of a Serpents kill the whole body also so they that cut off the first motions of ill affections kill the whole rabble of them Procopius in Exodum As there is no fire so hot but it is quenched with water so there is no affection so stronge but it is weakened with reason He that hath beene burned knoweth the force of the fire he that hath beene stoung remembreth the smart of the Scorpion so he that hath endured the brunts of fancie knoweth best how to eschew the broyles of affection As thou art wary in thy trauell that thou strick not thy foot against a stone
and trash of this world then the pleasures treasure of heauen Chrysost. hom 80. in Ioannem It is in vaine to powre water into a sieue to snatch at the flame of fire and to beaâ—e the aire so the loue of the world is vaine and extreame vanitie Idem hom 77. in Matth. As pitch doth pollute as lime doth detaine as a snare doth enthrall so doth the loue of the world pollute detaine and inthrall Dugo Philonius de scientiabene moriendi As the beautie of a whore doth allure so the garishnesse of the world doth entice Isaac presbytor de mundi contemptu cap. 2. As the Sea doth one while cast shell fishes crab fishes and weeds vpon the shoare without water and by and by doth sup them in againe and carry them into the deepe so the World doth sometimes banish vs and sometimes receiue vs and when wee thinke our selues safe on the shoare then we perceiue our selues deceyued and tossed with variety of calamities Hector Pintus in cap. 3. Ezechiel The contempt of the World SWallowes as saith Solinus doe not build their nests in ruinous houses or in ill-built edifices so neither should men build their Mansions and Tabernacles in this ruinous and tottering world Hector Pintus in cap. 10. Ezechiel As they that liue in a ship are neither fed nor cloathed of it but haue their maintenance from else where so the soules of Christians liuing in this world take their celestiall food and spirituall cloathing not from this World but from Heauen Macarius hom 44. A Child when he is hungry setteth naught by his costly iewels and sumptuous apparell but oâ—ely setteth his mind vpon his Mothers dug whereby he may be refreshed and nourished so a Christian ought to contemne all the enticements of the world and wholy repose himselfe vpon God Idem hom 45 Children in their non-age delight in trifles but when they grow men they contemne such vanities so worldlings being ignorant as Children doe loue the vanities of this world but wise men growing to some ripenesse in Christianitie doe contemne and despise them Nilus in lib. ascetico As saylers cast their preciousest iewels into the Sea to saue their liues so wee must cast from 〈…〉 the pelfe and pleasures of this 〈◊〉 saue a better life Ibidem A woman that is with child with a male is lesse troubled both in the bearing and birth so the Euangelicall Margarite is compassed with lesser dolour then worldly substance therefore let vs embrace the first as worthy of our paines and contemne the other with all the vaine gaines Reason AS a ship that hath firme anchorage can make stay in any hauen so the minde if it be ordered by right reasonâ— can liue quietly in any place Plutarchus in Moral As a Grashopper and a Hauke doe not see alike and as an Eagle and a Patridge doe not flye alike so all that are partakers of reason are not of like force in the sharpnesse of disputation and wittinesse of reasoning Ibidem As a monitor sitting by a boy doeth alwayes admonish him that he offend not so reason being alwayes present with the mind doth not suffer it at any time to erre and offend ibidem It is not enough to haue a sound body but it is also requisite that it bee of a good habit and strong so the reason ought not onely to bee pure and free from vices but to be couragious and well fortified ibidem As a sterne and a bridle are not sufficient vnlesse there be some present that can moderate and rule them so eloquence is not sufficient to moderate and gouerne the people vnlesse reason bee present also the moderator of the speech ibidem If there were no Sunne we should haue eternall night so if wee had no reason wee should nothing at all differ from brute beasts ibidem In a great storme a ship is not stayed vnlesse a waighty anchor bee surely fixed in the bottome of the water so in the great hurley burley of businesses great reason ought to bridle the mind least it bee caried away of affections Ibidem The seeds of a Cypres tree are so smal that they can scarsly be discerned with the eyes and a great and tall tree doeth spring from so small a seed so reason is a very little thing and occult but yet is very great if it shew it selfe and vnfonld his force Plin. lib. 17. cap. 10. As great waights that no mans strength can poyse are easily hoysed aloft by engins and deuices so that which we cannot doe by force is easily brought to passe by art and reason Idem As horses that are growne fierce and cruell by reason of their often fighting in the warres are deliuered vnto riders and tamers that they may become more gentle and tractable so men that are proude and puffed vp through prosperity are to be brought to reasons Schoole that they may look into the imbecillitie of humaine affaires and see the variety and mutabibilitie of fortune and blind chaunce Cicero lib. 1. Offi. As nature doth not bring forth her goodnesse except it be ripe and mature so the good of man is not in man except perfect reason be with it Seneca lib. 2. epist. 125. As the whole body doth yeeld obeence vnto the soule for by the soules commaund we lye downe and rise vp so the whole multitude is ruled by reason and bended by the awe of this commander Ideâ— lib. 1. de Clementia cap. 3. As that is not the best ship that is the faireliest painted but that which is best for saile and as that is not the best sword which hath a golden scabberd but that which best cutteth and is best for defence and as that is not the best square which is the beautifullest but that which is the straightest so hee is â—ot the best man that is the mightiest or wealthiest but hee that is ordered and ruled by right reason and souâ—d iudgement Idem epist. 77. As a naughty boy doeth hate his school-master or any one that wisheth him well and corrects him for his saults so hee that is in loue with his affections doth hate â—ight reason which should gouerne him Philo lib. de sacrific Abelis As it is absurde that a good Master should be vnder subiection to a wicked seruant so is it absurde that the reasonable and immortall soule should bee inseruitude to the brutish and corruptible body Thalassus ad Paulinâ—m presbyterum As nature hath giuen to diuers kinds of creatures diuers defences for the preseruation of their liues and safties as strength to Lions swiftnesse to Hartes swimming to Fishes flying to Fowles and cauerns in the earth to creeping things so vnto man hath God giuen reason by which he subdueth all other creatures Tyrius Platonicus sermone 10. As a Ship in a tempest is easily drowned vnlesse the Pylot mannage it by his industry so affections doe draw a man from ill to worse vnlesse they be gouerned by sound and solide reason Antonius ser. 76.
parte 2. As a Ship that wants a good Pylot is driuen in stormy weather against Rockes so a man that wants reason in the mutiny and tumult of his affections is swollowed vp of his passions Laurentius Iustinianus de contemptu mundi cap. 1. Schollers AS one going to fetch fire at an other mans house and finding a good fire there doth sit him downe by it and there doth stay so some Scholers alwayes cleaue vnto the Masters neither doe light their owne wits that at home they may enioy their owne fire Plutarch As a Birde whatsoeuer meate shee getteth presently carieth it to her yong ones and is neuer the better for it her selfe so some doe therfore learne that they may presently teach others becomming neuer the better themselues Idem As slothfull and greedy curres doe at home teare and bite the skins of wilde beasts but in hunting doe not once touch them so some preposterously studious doe deale onely with trifles and neuer come to the touch of learning Idem As many women doe not conceaue by some men but being ioyned to others become fruitefull so their bee some that with some Masters are indocible but doe profit with other teachers because as betweene bodies so betweene wits there is a sympathy and an Antipathy As planters of trees by all meanes seeke their increase so Schollers should by all meanes seeke their profit in learning Philo Iudaeus lib. de Agricultura The diuine Law pronounceth those beasts vncleane that doe not chew their cud so learning pronounceth those Schollers vnsufficient and non-proficients who doe not meditate and ruminate on those things they heare Philo libro de agricultura Hunting dogs follow the wild beast this way and that way so good schollers hunt after a thing not vnderstood this way and that way vntill they attaine the vnderstanding of it Cyrillus Alex. in Ioan. lib. 1. cap. 2. As husbandmen hedge in their trees so should good schoole-masters with good manners hedge in the wit and disposition of the scholler whereby the blossomes of learning may the sooner increase to a bud As naughty women hauing trod awry conceale the names of the right Fathers of their Children so many schollers stealing their learning from diuers authors doe conceale their names which is palpable theft and no plaine dealing Ingenni pudoris est vt â—it Plinius fateri per quos profecerimus haec quasi merces authori iure optimo pensitanda est ne fures esse vide amur Grati animi esse duco inquit Franciscus Patricius eorum nomina profiteri quos imitamur à quibus accepimus Studie AS that which thou engrauest in steele and marble with great labour endureth longest so that wee learne with great study wee neuer forget As they that loue lightly doe reioyce at the presence of a friend but being absent doe easily forget him but they that loue entirely and dearely doe not suffer that to bee absent from them which they loue so some are easily pulled by businesses from the study of Phylosophy but they that truely loue her neglect all things before they will bee drawne from her neither can any thing without her bee pleasant vnto them Plut. As beasts feed one one where and another another where so one man studieth diuinity another law another physicke another phylosophy and another followeth armes As Hermophrodites called also Androgyni doe so resemble both sexes that they are neither men nor women so some whilest they study to bee both diuines and rhetoricians are acknowledged of neither As from the people called Seres there comes the softest silkes and the hardest iron so from some diuers studies and contrarious endeuours doe proceede The Crocodile sometimes liueth in the water and sometimes on the land shee layeth her egges in the land and getteth her prey in the water so whilst some study to bee both Prelats and Courtiers they become pestilent members both in Church and Court Wine moderately drunke doeth strengthen the sinewes and corrobarate the sight but taken immoderately doth hurt them both so by moderate study the life is adorned but immoderately applyed it is much harmed A vine except it bee now and then pruned perished and becommeth barren through her owne fruitfulnesse so a pregnant and fruitfull wit taking immedâ—rate paines in study is consumed by his owne labour Protogenes being otherwise an excellent Painter is taxed because hee knew no time to take his hand from the table so some students and writers are much to blame because they neither know time to leaue of their study nor know not when a thing is sufficiently amended Nightingals doe so contend in singing that they dye in the contention their breath rather failing them then their song so some by too much study extinguish their health and whilest they would bee ouercome of none in study they perish in their endeuours Plin. lib. 10. cap. 29. Contemplation AS their eyes are dimmed that come out of the cleare Sunne into a darke place so also are the eyes of their mind that come from the contemplation of diuine matters vnto humane Seneca As a saphyre is of the colour of a faire skie so contemplatiue men are of a quiet and celestiall conuersation F. Ioannes à S. Geminian lib. 2. de Metallis Lapid cap. 6. As the Lazuâ—â— stoâ—e is better the more it doeth resemble a celestiall colour so contemplatiue men are the better the more they resemble celestiall Citizens ibidem As the Lazull stone being puluerizd doth cure the quartaine feuer so the contemplation of celestiall things doth banish idlenesse Ibidem As the iuyce of Mandrake drunke with wine doth make the body sensles of paine so contemplation mingled with the wine of Diuine loue and eternall comfort doth make the soule forget worldly vanities Ibidem As the wild figge tree ripeneth the good figge tree so the actiue life maketh the contemplatiue fruitfull ibidem As a wine cellar ought to be remoued from heate so a contemplatiue life ought to be free from the heate of concupiscence Idem lib. 9. de Artificib Reb. Artif cap. 1. Sophisters AS iuglers and they that play tricks of legierdemaine doe deceine vs and that with a certaine pleasure so to â—e entangled in sophistications is rediâ—ulous not dangerous Seneca As meate ill sauouring doth not â—eeme to sauour ill to them that haue â—aten it so the intricate conclusions â—nd fallacies of Scotistes and Sophisters â—lthough they doe greatly offend those â—hat are adorned with polite literature â—et they offend them nothing at all â—hat are drunke with such trifles nay â—hey seeme vnto them beautifull and â—legant As the Panther doth sauour well â—nely to beasts which he allureth vnto him and not vnto men so Scotus Iauell Faber Buridanus Borreus Burleus Clictouius Dorbell Iohannes de Celaia Gilbertus Crab and other such crabbed and obscure Sophisters are more pleasant then any spice vnto beetle-headed plodders but more loathsome then any vncleanesse to fine and fresh wits As the
engrauers Rogers Christoper Switzer and Cure Musicke THe Load-stone draweth Iron vnto it but the stone of Aethiopia called Theamedes driueth it away so there is a kind of Musicke that doth assaâ—ge and appease the affections and a kind that doth kindle and prouoke the passions As there is no Law that hath soueraintie ouer loue so there is no heâ—â—t that hath rule ouer Musicke but Musicke subdues it As one day takes from vs the credit of another so one straine of Musicke â—â—tincts the pleasure of another As the heart ruleth ouer all the members so Musicke ouercommeth the heart As beauty is no beautie without verâ—â— so Musicke is no Musicke without Art As all things loue their likes so the most curious eare the delicatest Musicke As too much speaking hurts too much galling smarts so too much Musicke gluts and distempereth As Plato and Aristotle are counted Princes in Phylosophie and Logicke Hippocrates and Galen in Physicke Ptolomie in Astrologie Euclide inâ— Geometrie and Cicero in eloquence so Boetius is esteemed a Prince and Captaine in Musicke As Priests where famous among the Egyptians Magi among the Caldeans and Gymnosophistes among the Indians so Musitians flourished among the Grecians and therefore Epaminondas was accounted more vnlearned then Themistocles because hee had no skill in Musicke As Mercurie by his eloquence reclaymed men from their barbarousnesse and crueltie so Orpheus by his Musicke subdued â—ierce beasts and wild Birds As Demosthenes Isocrates and Cicero excelled in Oratorie so Orpheâ—s Amphion and Linus surpassed in Musicke As Greece had these excellent Musitians Arion Doceus Timotheus Melesius Chrysogonus Terpander Lesbius Simon Magnesius Philamon Linus Stratonâ—cus Aristonus Chiron Achilles Clinias Eâ—monius Demodothus and Ruffinus so England hath these Master Cooper Master Fairfax Master Tallis Master Tauerner Master Blithman Master Bird Doctor Tie Doctor Dallis Doctor Bull M. Thomas Mud sometimes fellow of Pembrooke Hal in Cambridge M. Edward Iohnson Master Blankes Master Randall Master Philips Master Dâ—wland and Master Morley Sinne. AS he runneth farre that neuer returneth so he sinneth deadly that neuer repenteth Porters and Cariers when they are called to carry a burden on their shoulders first they looke diligently vpon it and then they peise and lift it vp and trie whether they are able to vndergoe it and whether they can cary it so before we sinne we should consider whether wee bee able to carry the burthen of it that is the punishment which is Hell fire Lâ—do Granant lib. 1. Ducis 〈◊〉 As the paâ—ate that is corrupted and distempered by ill 〈…〉 cannot tast the sâ—eeâ—nesse of 〈…〉 which is sweete seemeth bitte 〈…〉 which is bitter sweeâ—e so a 〈…〉 rupted with the humors of 〈…〉 inordinate affections and 〈◊〉 to the flesh pots of Aegypt cannot 〈◊〉 Mâ—nna nor the bread of Angels Ibid. Euen as in a country whâ—â—eall are borne Aethiopians it is â—ot an vgly thâ—nâ— to be blacke and as where all arâ— drâ—â—ke it is no ignominy noâ— slanâ—er to bee drunke so the monstrous seruitude and slaueâ—e of sinne because it is so familiar and common to the world scarsly is knowne or noted in any man Ibidâ—m â— As swine are a certaine heard of beasts that delight in myre and durte and are nourished with the basest and most vncleane meates so the filthy soules of sinners are delighted with no other thing except with the most filthy durâ—e and carnall pleasures Ibidem As wine is mared by vineger and â—uits are spoiled of wormes and euery â—ontrary is corrupted of his contrarie â—â—also all the powers of our soule are â—â—urbed and infected through sinne â—â—ich is an especiall enimie and most â—ontrarie to our soules Idem Euen as adultery is the most contraâ—y thing to marriage so that which is â—most contrary to a godly and vertuous â—ife is sinne Ibidem Euen as the rootes of trees being cut vp the boughes and branches which receiue life from the rootes doe forthwith wâ—ther and perish so those seauen capitall sinnes which are wont to be termed the seauen deadly sinnes which are the generall and vniuersall â—ootes of all other vices being hewen in â—under and vtterly eradicated out of 〈◊〉 soules suddaindly all the vices will die which are deâ—iued from them Idem lib. 2. ducis peccat As the comedies of Plautus and Terence are at this day the very same Comedieâ— which they were a thousand yeares agoe albeit the persons that then acted them be changed so the same vices which in times past were in thâ— men of this and that condition 〈◊〉 now also although perhaps the nameâ— be somewhat changed Ibidem As deadly poyson speedily pearcâ—â—â— the heart killeth the Spirits and bringâ—â—th death so sinne killeth the soule and speedily bringeth it to destruction Ibidem It is said that thunder bruseth thâ— tree but breaketh not the barke anâ— pearceth the blade and neuer hurtâ—â—â— the scabberd euen so doth sinne wounâ— the heart but neuer hurt the eyes anâ—â— infect the soule though outwardlâ— it nothing afflict the body As the Deuil is the father of sinne 〈◊〉 sinne is the mother of death As a man comes into a house by thâ— gate so death came into the world by sinne As a fire goeth out when all thâ—â—ewell is spente but burneth as long aâ— that lasteth so death dyeth when sinnâ— ceaseth but where sinne aboundeth 〈◊〉 there death rageth As cursed Cham laughed to see Nâ—abâ— nakednesse so the diuel loues a life to seâ—â— vs sinne As pride is farre off from him that repenteth so humility is farre off from him that sinneth Marcus Heremita de his qui putant ex operibâ—s iustiâ—â—cari A young man in a tauerne seeing Diogenes fled through shame further into it nay sayes Diogenes the further thou flyest into it the more thou art in the tauerne so sinfull men the more they hide themselues within themselues the more they are that they are but they must come out of themselues if they desire to auoide themselues Plut. in Moral The fish Ephâ—mera is bred without engendering of the putrifaction of the earth and within three houres afteâ— it is bred it dyeth so sin is bred beyond the course and order of nature of the corruption of the appetite and is extinguished by the three parts of repenâ—ance contrition confession and satisfaction F. Ioannes à S. Geminiano lib. 4. de natalibus volatil cap. 62. Drinke doth kill a mouse as Aristotleâ—aith â—aith so doth sin kill the soule Idem lib. 5. de animalibus terrestribus c. 35. As a mule is engendred against the course of nature so is sinne engendeâ—ed not of nature but it is a vâ—ce and an enormity of nature desiring that which is not of the same order Ibâ—dem cap. 93. Old age is full of misery which bringeth a corporall deaâ—h so sinne is full of misery which bringeth eternall death Idem lib 6. de homine et membris â—eius cap. 52. As there bee seuen kinds of leprosie so there are seuen capitall sinnes 53. the