¶ Of God.
And of his vnity, simplicitie and perfection.

AS it was a lesse hurt for some not to see at al, then to see ill, as Hercules did, who seeing his children slewe them for enimies: so it is a lesser harme, and a lighter sinne, not to beleeue that there is a God at all, than to beleeue that hee is hurtfull. Plutarchus in Moralibus.

As they think worse of man, that say he is wrathfull, and dangerous, then they that [Page]deny he liueth: so they thinke lesse amisse of God, who deny him to bee, then they that say he is bitter, hurtfull, wrathfull, &c. Ibidem.

As of the Hircanian fishes neither good nor euill is expected: so the Epicures wold haue vs neither to be trobled with the fear of god, nor delighted with his bounty ibid.

As an husbandman doeth not cut the thorne, before it hath budded; and as the men of Libia do not tread vpon the bran­ches, before they haue gathered the fran­kincense: so God dooeth not cut off the pestilent race of kings, before some fruite may arise thereof, idem de vindicta diuina.

As Schoolmasters and philosophers are said (after the commō maner of speaking) to descend to the capacitie of their schol­lers and hearers, which is not to be vnder­stoode of any corporall descending: so when God in the holie scripture is saide to descend, it is to bee vnderstoode after the common custome of speaking. Origenes lib. 3. contra Celsum.

As a phisitiā cureth many diseases, which hee is not partaker of: so God purgeth ma­ny sinfull soules, the staine of which he is not any way touched with. Ibidem.

As in an army if there be manie generals [Page 2]there growes confusion, but whē one doth rule, the battell being vnited becomes the stronger: so except there should bee but one God to order this vniuerse, all would come to ruine and dissolution. Lactan­tius lib. 1. 3. & lib. de ira. cap. 2.

As there is but one Sunne that inligh­teneth the day (whereupon Cicero sayth, that it is called the sunne, because it ha­uing obscured all the starres, it appeareth one and alone:) so there is but one God, that illuminateth the worlde. ibidem. lib. 2 cap. 10.

As nothing maketh to the perfection of vnitie, which is the beginning of number (for when it was not the beginning of number, it was perfect, and being made the beginning of number it is not en­creased:) so also GOD before the crea­tion was perfect, and after the creation was not augmented. Iustinus Martyr in responsionibus ad Orthodoxos, responsione ad quaest. 113.

As the Sunne toucheth all thinges a­like with his force and influence, yet all thinges doo not receyue it alike: so al­though GOD (according to his essence bee present euerie where with euerie one) yet hee is not alyke present to others, [Page]as he is in his owne temple. Idem de recta Confessione, siue de Sancta & coessentali Trinitate.

The Sun and the Moone carie a type of a great mystery. For the Sun after a certain maner representeth God, and the Moone man. As the Sunne by manie degrees excelleth the Moone in power and glory: so God excelleth man. As the sunne is al­wayes perfectly seene, neither is at any time diminished: so GOD dooth al­wayes continue perfect, full of power, wisedome, immortalitie, and all other good things. The Moone changeth eue­rie moneth, and her power dieth, shewing the condition of man; and afterwards is renewed and encreased, designing the future resurrection of mankinde. Theo­philus Antiochenus. Libro 2. ad Anto­lycum.

As God is more then all humane reason: so it seemeth more then reason vnto mee, that I knowe that all things are done of God. Saluianus lib. 3, de iudicio.

As God is vnknowne vnto vs according to his essence: so is he immeasurable ac­cording to his maiesty. Thalassius ad Pau­linumpresbyterum.

As by the excellent structure of an house, [Page 3]we gather that there hath beene an archi­tect: so by the glorious frame of this world we conclude that there is a God. Philo Iu­daeus lib. 2. legis allegoriarum.

As the Sunne entreth into the dennes of Lions, and into the cauernes of creeping wormes without harme or pollution: so God entreth into the dwellings of man without hurt, and penetrateth to the habi­tation of death without corruption. Ma­carius. hom. 11.

That which the Sun is vnto the senses, that is God vnto the vnderstanding. The Sunne illuminateth the visible world; God the inuisible: the Sun illustrateth the cor­porall sight, God maketh glorious intel­lectual natures. And as the Sunne is profi­table both to the seers, and to things seen, to the seers that they may see, to the other that they may be seen, & is the most beau­tiful among visible creatures: so God doth help both the vnderstāding, & things vn­derstood, this, that it may vnderstand, the other, that they may be vnderstood, & he is the highest among intelligible things. Greg. Nazian▪ oratione sunebri in Athan.

As Moses serpent did eat vp the ser­pents of the Inchāters: so Gods power de­uoures and swallowes vppe all the power [Page]and strength of man.

As a Painter, who guideth the pencil in the hand of his scholler, and so maketh a perfect picture, deserueth more praise then his scholler: so to God, who worketh all good in vs, and effecteth euery good work belongeth greater honor and glory, then to man. Lodouicus Granatensis lib. 1. Ducis Peccatorum.

As a wife chast and beautifull, who de­serueth to be loued alone, thinketh an in­iurie to bee done vnto her, if she bee loued together with others: so also doth God. Idem lib. de deuotione.

God is inuisible and incom­prehensible.

AS there is nothing shriller then a voice; nothing stronger then the winde; no­thing more violent then a sauour, and yet these being caried through the ayre vnto our sences, are not seene with our eyes, but are perceiued by other partes of our bo­die: so God is not to be comprehended of vs by sight, or by any other fraile sence, but is to bee looked vpon with the eyes of our [Page 4]mind, where we see his wonderful and ex­cellent works. Lactantius lib. 7. cap. 1.

As no man is able to measure the length or the breadth of heauen, or to sounde the depth of the sea: so no man is capable of the incomprehensible maiesty of God. E­piphanius haeresi. 70. contra Audianos.

As we are not able to know the essence of any star: so wee are not able to reach to the knowledge of Gods essence. Philo. Iu­daeus lib. 1. de Monarchia.

As he that endeuoureth to saile ouer the mayne Ocean, and cannot, is forced to turne backe the same way he went: so the auncient Philosophers and Orators en­quiring of the nature of God, fayled in witte, and faultered in tongue, confes­sing at the last that they coulde find none other thing, but that God was incom­prehensible, and vnmeasurable. Chrysto­mus hom. 28. operis imperfecti.

As no man can measure the winde, or weigh the fire: so no man can attaine vn­to the vnsearchable iudgementes of the Lorde.

Euen as one standing vppon the shoare doth see the Sea, and yet doth not see the breadth and depth of it: so the [Page]Angels, and all the other elect, which bee in heauen do see God reallie, yet they can not comprehende either the depth of his greatnesse, or the altitude of his eternitie. Lodouicus Granatensis lib. 1. Ducis pecca­torum.

Euen as there can be found nothing more bright and visible then the sunne, yet no­thing is lesse seene then it, by reason of the excellency of his brightnes, and the weak­nesse of our sight: so there is nothing in it selfe more intelligible then God, yet there is nothing in this life lesse vnderstood then he, for the same reasons▪ Ibidem.

As that painter, when he depainted the funerall solemnitie of a certaine kinges daughter, pourtraied her kinsfolkes with heauie countenaunces, and her mother more sorrowfull then the rest, but when he came to delineate the father, he did co­uer his face with an artificiall shadow, sig­nifying thereby that his Art did here faile him: so when we speake of God, and the deepe mysteries of his diuinitie, vnder awe of admiration, we are to lay our hands on our mouthes, and to adore him with in­effable and chast silence. Ibidem.

God is not the Authour of sinne.

AS the Sun, which is made to illustrate and enlighten things, cannot obscure and darken them: so God who is righte­ousnesse it selfe, cannot do vniustly. Origi­nes lib. 3. contra Celsum.

As the wicked doe naughtily entreate the goodnesse of God: so God dooth vse to good ende the euill workes of the vn­godlie. Eusebius Emissenus, hom. 4. de Epi­phania.

As the Smith is not the cause, why the iron rusteth, nor the progenitour of a liuelie bodie, is the cause of the filth and blemishes it afterwards gathereth: so nei­ther God, although he make and order all things, is the cause of any sinne and wic­kednesse in them, Mercurius Trismegi­stus in Pymandro.

As it belongeth vnto God, being onely good, to bee the cause of euerie good worke: so it is vnmeete and incongruous, that he should be supposed the authour of anie euill. Fulgentius. lib. 1.

As a maister that would try his seruant, whether he bee good or badde, setteth in place where he may come to sweet meats [Page]and money, now if this seruant take any, his maister compelled him not to doe ill, but laid open his bad disposition: so also God giuing vnto men occasion to sinne, if they will sin, hee doth not make them to sinne, but manifesteth the maliciousnes of their hearts. Chrisostomus homil. 46. operis imperfecti

As the sun is not hurtful, although it see­meth so vnto weake and bleard eies; and as hony is not bitter to the tast, albeit sick folke deeme it so: so God is not euill nor carelesse of mens actions, albeit wicked & reprobate men think him so. Chrisost. hom. 7. in Ioan.

As it is no wonderfull thing to make a goulden bracelet of golde, but it is ad­mirable to make pure goulde of base lead: so to make good of good is a thing of no such wonder, but to extract vertue out of vice, this is diuine. God out of the wick­kednes of the vngodlie done against the righteous doth extract their profit, yea out of our owne faultes hee doth produce our welfare, for by it he worketh in vs contri­tion, and by his fauour we bring forth the fruits of repentance. Pintus in Eze. cap. 38.

The patience and longanimi­ty of God.

AS God patientlie suffered Ionas to bee swallowed of the Whaile, not that hee should perish, but that he being cast vp a­gayne, might more submit himselfe vn­der the mightie hande of God, and more glorifie him: so God from the beginning hath beene patient in suffering man to bee swallowed vp of that great Whaile, who was the authour of preuarication, not that he shoulde finally perish, but that hee might prepare him to seeke for that salua­tion, of which Ionas was a signe. Irenaeus li. 3. contra haereses cap. 22.

An housholder doth not suddainly cast forth a faithful seruant but desireth him to stay: so the Lord long suffereth, if any one hath beene faithfull vnto him. August. sermone 146. in Lucam.

As Cities and Common wealths doe nourish hangmen and executioners of iu­stice, by whome they may execute offen­ders & malefactors, not praising the office of the hangmā, but tollerating his ministry for necessary vses: so God the great magi­strate and iusticer of this world doth suffer tyrants and oppressors, as certain hagmē, [Page]that by them hee may take vengeance of vngodly men, and afterwardes deliuereth the tyrants vnto torment; so God punish­ed the children of Israell by the Assyrians. Theodoretus ser. 6. de Graecarum affectionū curatione.

Gods Prouidence.

AS a King when hee would keepe any man safe from daunger, placeth him in his pallace, that not onely the walles of the King, but also the eyes of the King may defende him from his enemies, then the which guard none can be safer: so the heauenlie King by the same prouidence doth defend his. Lodouicus Granatensis lib. 1. Ducis Peccatorum.

As the sun doth not only illuminate hea­uen, the sea and the earth, but shineth also thorow a windowe or a little creuice, and doth cast light into y^e inmost place of the house: so the diuine prouidence doth not only preserue great things, but also respec­teth the very least, that are in the earth. Clemens Alexandrinus lib. 7. stromatum.

As wee knowe that there are men in a ship that directly sayles into an hauen, al­though we see none of them, by reason of [Page 7]the right guydance of it: so we know that God is the gouernour of all thinges by his prouidence, albeit we cannot see him with our carnal eyes. Theophilus Antiochenus lib. 1. ad Antolycum.

As an house decaieth without an inha­biter; as a ship perisheth without a Pilot; and as the body dyeth being forsaken of the soule: so all thinges go to wracke and ruine without the diuine prouidence. Lac­tantius Lib. 3. cap. 20.

As a Wagoner directeh his chariot; and a Pilot his ship: so God guideth all his creatures. Philo. lib. de Somnijs.

As wee knowe that there is a soule in a mans body, by the motion of the body, al­beit the soule bee inuisible: so God by his prouidence and ordering of all thinges is apprehended; although by no eye hee can be discerned. Theophilus Antiochenus lib. 1. ad Antolycum.

As an Eagle caryeth her young ones vpon her winges; and as a mother carieth her child in her armes: so God supporteth his. Deuteron. cap. 1. & cap. 32.

As God respecteth a litle bird of the sea called Alcyon, that in the midst of winter hee sendeth a calme for fourteene dayes, (which the Mariners call Alcyon dayes) [Page]til she hath hatched and fledged her yong ones, that the waues of the sea may not trouble her, nor destroy her brood: so the diuine prouidence regardeth men in all their actions, who are made according to his Image, but especiallie hee defendeth his children, That they shall not bee afrayde for anie terror by night, nor for the arrowe that flieth by day, for the Pestilence that walketh in the darkenesse: nor for the sicke­nesse that destroieth in the noone day. Isidorus Clarius orat, 56. tomi primi.

As a skilfull Architect prouideth all things necessarie for his building: so doth God for his creatures. Lactantius de opifi­cio dei. cap. 6.

Marriners, when they see a storm appro­ching, first cal vpon God, that they may a­riue safely in their wished hauen, then they take in their sailes, and prouide all thinges that are needful: so we must trust to the di­uine helpe and prouidence, yet so, that we adde also our one industrie. Plutarchus.

The mercie and loue of God.

AS a father, that hath a lunatike and franticke son, doth lament & grieue when [Page 8]he heareth his son to talk wisely with him; and presently seeth him fall out of his wits and runne madde: so also our heauenly fa­ther doth grieue and lament (if so it could be) when hee seeth the corruption of our nature to bee so great, that in that verye time, wee are talking wisely with him in prayer, forthwith wee run here and there, and vage and wander thorow a thousand cogitations. Lodouicus Granatensis, lib. de Deuotione.

As when a yong bird dooth fall out of the nest, the damme flyeth after, and if a serpent catch it to deuoure it, the dam flittereth about, and lamenteth her losse: so God dooth seeke the workemanship of his hands, when it is lost, and dooth bring it home: when it is wounded, hee cureth it, and if it be fallen, hee lifteth it vppe a­gaine. Clemens Alexandrinus oratione adgentes.

As the rodde of Moses turned into a serpent before Pharaoh, deuoured all the Magitians rods turned into serpents: so the loue of GOD as a fire deuou­reth the loue of all worldly things. Ber­nardus sermone de Ascensione.

As kings set before the eyes of race­riders [Page]and contenders, garlandes, pre [...]ious garments and rich rewardes, to the ende they should not faint: so doth God, by the words of his Prophets, as by the handes of many, set before his warriours, crownes of immortalitie, that they with courage may contend for them. Chrisosto. hom. 55. in Mathaeum.

As the visible light is the Hench-man of the suns brightnes: so are the benefits of God Heralds of the diuine bounty. Lau­rentius Iustinianus de spirituali animae re­surrectione.

As a sparke of fire falling into the vast ocean is nothing in stay or appearance: so our sinnes are as nothing, yea much lesse then nothing, if they fall into the bottome lesse gulfe of the diuine mercy; for the sea, although it be great, hath a limitation, but the clemencie and mercie of God hath none. Chrysost. hom. 3. de paenitentia.

As bodies well cured, are not onely re­stored to good health, but to a good habit: so God doth not onely purge our soules from vices, but indues them with vertues. Chrysost. hom. 22. ad Hebraeos.

As a louing father punishing him that slew his sonne, doth also breake the sword wherewith his sonne was slaine: so God [Page 9]plaguing the diuell for the downfall of A­dam, inflicted also punishment vpon the serpent, whom the diuel vsed as the sword of his malice. Idem hom. 7.

God being desirous to signifie his loue vnto vs, doth liken it to the loue of hens, to the care of fathers, and to the pitie of mothers. Chrysost. in Psal. 14.

As a droppe of water is nothing com­pared to the Sea; and as a candle light is nothing to the brightnesse of the Sunne: so neither are our misdeedes to the Di­uine clemencie and bountie. Chrysostom hom. 13.

The iustice of God.

AS by the quantitie and greatnes of one arme, wee gather the quantitie and greatnesse of the other: so by the great­nesse of the arme of the diuine mercy, wee measure also the quantitie of the diuine iustice, seeing that there is one and the same measure of them both. Lodouicus Granatensis. lib. 1. ducis peccatorum.

As dust is scattered before a storme, as sande is wracked togither by a tempest, as the morning deawe vanisheth at the [Page]Sunnes heate: so doe the wicked before the presence of the diuine iustice. Nazian­zenus oratione 2. contra Iulianum.

As a maister of a familie will not suffer himselfe to bee derided and contemned of his seruaunts, but punisheth their misdemeanours: so God, whose house this whole worlde is, and whose ser­uauntes all men are, will not suffer himselfe to bee blasphemed and reuy­led, but will take vengeaunce on the offenders. Lactantius de ira Dei. Cap. 27.

As a Iudge inflicteth punishment vp­on malefactours, least others dreaming of impunitie shoulde growe to the same libertie: so dealeth GOD with sin­ners, that others maie bee terrifyed and amende. Origenes Homil. 9. in Ie­remiam.

As Physitians meete with some disea­ses before they appeare: so God punisheth certaine offences before they be effected. Plutarch. in Moralib.

As some riuers doe suddainlie hyde themselues vnder the earth, yet are car­ried thither, whither they tende: so the wrath of God although hidde and se­crete, bringeth at the last offenders into [Page 10]extreame calamities, ibidem.

As wee both loue and feare a Prince, as angrie with the wicked, but pleased with the godlie: so also we loue and feare God. ibidem.

As God is angrie with them that imi­tate him in his thundring and lightning, and casts them into hell, as hee did Salmo­neus: so also is he angrie with the lofty and proud, who imitate his greatnesse, but do not expresse his goodnesse. ibidem.

As the paine of Childe-birth ta­keth a Woman wheresoeuer it findes her, neyther can shee flie from it: so the enemyes of the Church doe taste of the diuine vengeaunce, wheresoeuer it seemeth good to GOD, neyther can they auoyde it. Fulgentius in Psal­mum. 48.

As it is a fearefull sight to see a Shippe fraughted with Marchandice tos­sed with a tempest in the middest of the Sea, so that the waues doe couer it, and beate by violence the sides in sun­der, whereby the Marriners crie out, and are at their wittes ende: so it is much more horrible, if it coulde bee seene with humane eyes, when as [Page]God dooth plague a guiltie conscience in the middest of vanitie and ambition. Ful­gentius in Psalmum 48.

Christ.

AS Christ was gentle and milde in his first comming: so will hee be hard and inexorable in his second. Lodouicus Granat. lib. 1. Ducis peccatorum.

In Dodona the Well of Iupiter bee­ing colde, dooth put out lightes put in­to it; but beeing extinguished, if thou puttest them in, they are lighted: so Christ, if hee touch one burning with concupiscences, dooth coole and asswage his heate, but if hee touch one caste downe and broken in heart, hee rayseth him vppe, and maketh him stande. Pri­or pars similitudinis ex libro 2. Plinii. cap. 106.

As the herbe 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 si [...] mil. ex lib. 25. Plin. cap. 4.

[Page 11] 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. [...]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 [Page]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, [Page 12] 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 [Page]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, Ʋirgo, 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.

[Page 13] 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 lets 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 [Page]into the tree of his Crosse, lets 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 [Page 14] 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, 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 [Page]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 [Page 15]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 [Page]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.

[Page 16] 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 y^e sicke: so Christs shadow giueth life to the dead.

As Elizeus being dead, raised vp one frō [Page]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 [Page 17]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 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 [Page]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 element [...]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, [Page 18]by y^e 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 chickēs 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 protectiō in one faith & vnity of the church, doth defend thē a­gainst y^e raging of the world, & doth feede thē not only with material bread, but with [Page]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.

[Page 19] 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 [Page]a blemished glasse so a man cānot 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 vpō 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: [Page 20]so the holy Ghost doth giue life to the mē ­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 [Page 21]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 [Page]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, Ʋenus, 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 [Page 22]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.

[Page] 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 Samuelis educatione.

As to be hungry is a signe of bodily health: so to hunger and thirst after the word of God is a token of spirituall health: Idem hom. 15. in Genesin.

As a sword doth cut off the flesh: so the [Page]diuine word doth cut off carnall concupi­sences. Ibidem Homil. 8. operis imperfecti.

Raine that fals vpon a stone, makes it moyst without, but it continues drie with­in, bicause the moisture doth not penetrate into it: so the worde of God falling vpon a worldely man, doth make a sounde in his eares, but doth not pierce his heart. idem. hom. 31.

As euery member receiueth nourish­ment from the stomacke, & doth conuert it, according to the nature of the member, as that which the liuer receiueth, becoms bloud, that which y^e gal receiueth, becoms choler, y^t which the lungs receiue, becomes phlegme, & that which passeth into y^e paps becoms milke: so al receiue y^e word of God vttered by his minister & preacher, but e­uerie one doth conuert it according to the disposition of his hart, they that haue good harts, cōuert it into life, peruerse harts turne it into anger and choler, others into milke, that is, into sweet loue, others into hatred, as into hurtfull phlegme, which is to bee spued vp. idem. hom. 38.

As Iron doth mollifie the hard earth: so the word of God doth molifie the hardnes of mans hart. idem hom. 40.

Wholesom medicines & antidotes being [Page 24]taken without the direction of a Phisition, oftentimes become deadly and daunge­rous: so the word of God being taken with out the magistery of Gods preacher, with­out direction of his minister, and beyonde the analogy of faith, becomes mortall and deadly vnto the hearer, reader, or recei­uer. Petrus Chrysologus sermone 156. de E­piphania.

As the body is nourished by earthly foode: so is the soule by the foode of the heauenly worde: Caesarius Arelatensis Hom. 22.

Swine do tread Roses vnder their feete, and seeke for dyrt, they refuse partriges & delicates, & do greedily hunt after acornes and other swash: so franticke worldlings haue no taste of the worde of God, but most greedily gape after the vncertaine riches of this world. Hector Pintus in cap. 3 Ezechiel.

As he that would set vpon his enemies, or defend himselfe from them, doth need a sworde, by handling of which hee may smite them: so hee that would triumph o­uer the worlde, the flesh and the diuell, the terrible enemyes of his soule, must carry in his handes, that is, in his workes, the word of God. Ibidem.

[Page] There is a water in Macedonia, that be­ing drunke of Sheepe dooth make them white: so the doctrine of Christ beeing receiued into the soules of beleeuers doth make them cleane and pure. F. Ioannes a S. Geminiano libro. 1. de caelo & elementis cap. 23.

As raine doth purifie the Ayre: so the doctrine of the word of God doth mundi­fie the heart of man. ibidem.

As the light dooth shewe vnto vs the formes and shapes of things: so the worde of GOD doeth manifest vnto vs the formes and fashions of vices and vertues Idem. libro 1. de caelo & Elementis. Cap. 82.

As soare eyes cannot abide the light: so wicked persons cannot abide the word of God. ibidem.

As seede doth drawe vnto it the moi­sture of the earth: so the worde of GOD doth drawe vnto it the affection of the soule. Idem, lib. 3. de vegetabilibus & plan­tis, cap. 79.

As an arrowe doth pierce the body: so the word of God doth pierce & penetrate the soule. idem, lib. 9. de artificibus, & rebus artificialibus, cap. 79.

As a medicine doth purge, water wash, [Page 25]and raine make fruitfull: so the worde of God dooth purge the soule from corrupt affections, doth wash it cleane from filthy sins, and maketh it fruitfull in good works, Ibidem.

As the want of meate doth famish the body: so the want of Gods word doth pine the soule. idem, lib. 1. de actibus & moribus humanis, cap. 82.

The pretious stone Draconites can nei­ther be polished, nor admitteth any Arte, beeing otherwise of it selfe elegant, faire and translucent: so the holy worde of God, hath his splendour of himselfe, nei­ther doth admit the affected Art of Philo­sophy or Rhetoricke.

The Cedar and luniper beeing annoin­ted with oyle, doe neither feele wormes, nor are subiect to rottennes: so that soule that is once endued with the iuice of the diuine worde, doth feele no corruption of this world.

The leaues of the Tree Rhododendros are poyson vnto beastes, but medicine for men against Serpentes: so the worde of GOD is wholesome nourishment vnto wise, sober and discreet men, but to fooles and wicked men it ministreth an occasion of heresie and impiety.

[Page] As it was foolish to leaue the foun­taines, and followe the riuers: so is it foo­lish to leaue the Holie Scriptures, and followe Quodlibetaries, and the quirks of Sophisters.

As Alexander the great commanded, that none shoulde paint him but Apelles, none shoulde cast him in any mettall but Lysippus, or engraue his picture in anie Iewell, but Pyrgoteles, beeing excellent Artificers: so it is not meet that the worde of God should be preached of euery one, nor that vertue should be praised of euerie lewd and idle headed fellow.

We do not neglect the golde, though it lie in the durty e aith; nor the pure coine, for that it commeth out of the homelie presse; nor the precious stone Aetites, which is founde in the filthie neastes of the Eagle; nor the precious Gemme Draconites, though it bee euer taken out of the heade of the poysoned Dragon: so wee must not lesse estimate or reuerence the worde of God, though it be vttered of a sinfull man, or pronounced out of an ear­then vessell.

As Iron gathers rust if it bee not vsed: so the soule gathers corruption, if it bee not conuersant in reading the Holy scrip­tures. [Page 26] Agustin. quaest. 1 20. ex vtroque te­stamento.

As Frankensence doth not smell, ex­cept it bee put into the fire; and as must­arde seede dooth not bite, except it bee grounde to mustarde: so no sentence of the Holie Scripture doeth shewe his force, except it bee boyled and concoc­ted in the heart, Idem in speculo pecca­torum.

As GOD is closed in the Heauens: so is hee hidde in the scriptures. And as all men see this corporall Heauen, but doe not see GOD dwelling in it: so all men reade the diuine scriptures, but all men vnderstand not the God of truth laid downe in the scriptures, vnlesse he bee so baptised, that he receiue the Holy Ghost. Chrisostom. hom. 4. oper. imperf.

As Iacob stroue with the Aungell in whome GOD was, who confessed himselfe to bee ouercome: so the louer of the worde of God must striue with the scripture in which God is, and which is of God, neither let it passe from him vntil he hath sucked from it health and comforte for his soule. Rupertus lib. 6.

As in a glasse wee see both our beautie & deformity: so in the scripture we behold [Page]what is good in vs and what is naught. F. Ioannes a S. Geminiano lib. 9. de artificibus, et rebus artificialibus cap. 66.

The Church.

AS the naturall heate of our bodies is helped of the exteriour heat of heauen; and as nature, although most carefull to preserue it selfe, doth re [...]ceiue much helpe of externall medecines, created to that ende of God: so also the light and in­warde helpe of grace is much helped by the light and doctrine of the Church. Lo­douicus Granatensis libro 2. Ducis Pecca­torum.

As men are caried ouer the Sea in a shippe to the court of anie Prince: so men are caryed to God in the shippe of the church, whose Pilot Christ is. Clemens Rom. epist. 1. ad Iacobum.

As they that are wronged at one Hauen, doe ariue at another: so they that haue beene misled by the false Church, let them haste to the true. Cyprianus li. 3. epist. 13.

As a braunch is nourished by the sap [Page 27]of the roote: so are Christians nourished by the milke of the church. Cyprianus de simplicitate praelatorum.

As God is our father: so the church is our mother. Cyprianus.

As a rountaine hath many riuers: so the Church hath many members. Cypri­anus.

As a man trauelling to a farre Coun­trie commendeth his Wife to his deere friende, whome hee choyselie keepeth, that her chastitie may not bee corrup­ted: so Christ going to his Father com­mended and committed his Church to Preachers and Ministers, his faythfull ser­uants, which they must keepe til his com­ming incorrupt and inuiolate. Cyprianus ex sententiis Ep [...]scoporum concilij Carthagi­nensis.

As Musicke dooth not delight the hea­rer except there bee concorde: so GOD is not delighted in the church except there be vnitie and consent. Origenes tractatu 6. in Math.

As manie cornes make one loafe: so manie faithfull people one Church. Eu­sebius Emissenus hom. 5. de pascha.

As in a common-wealth some rule and some obey: so in the Church some [Page]are pastours and some are sheepe. Gre­gorius Nazianz. de modestia in disputati­onibus.

As a Wife is not put from her Hus­bande, but onelie for fornication: so the church is not put from Christ, but onelie for transgression. Chrisost. hom. 32. operis imperfecti.

As a Woman is not knowne whether shee will stande chast, till shee hath beene solicited of vicious men, and then shee is discerned: so the faith of the Church is not well knowne, except Antichristes come vnto it. Chrysost. Homil. 2. in epist. Rom.

Preachers.

AS Trees, which make large increase for themselues before they beare, be­come much more fruitefull afterwardes vnto their owners: so Preachers the more learned they are, and the more time they haue well spent in the deepe mysteries of Diuinitie, the more profitable they are vnto their hearers, for according to the qualitie of their fruites, such shall bee the profit of their auditours. Lodouicus Gra­nat. [Page 28]lib. de Deuotione.

As that goulde is not baser, which is founde among coales, then that which is founde among precious stones; and as that medicine is not of lesser vertue, which is drunke out of a vessell of Claie, then that which is drunke out of a Vessell of Alablaster: so the worde of GOD prea­ched by a wicked man is not debased, nor made better by a good man, but of it selfe is forcible, neither needeth the authority of man to grace it. ibidem.

As the prayer of Moses rather pro­cured the victorie against Amalech, then all the swordes that were drawne; so al­so wee must suppose and beleeue, that in the conuersion of a sinner, the pray­ers, sighes, and grones of a true Prea­cher haue no lesser parte, then all the other voyces and wordes, albeit they bee ingenious, acute, and eloquent, Ibidem.

As water is conueied into Orchards and Gardens by conduit pipes: so by preachers the water of wisdome is conueied into the church. ibidem.

As a sower casteth some seedes in­to barren lande: so Preachers cast some of the heauenlie seede into barren eares [Page]and sterill hearts. Clemens Rom. lib. 3. re­cognitionum.

As the Priest when hee sacrificed, was to looke that there was no spot nor ble­mish in the beaste: so hee that preacheth the Gospell, is to looke that there bee no error in his preaching, nor fault in his doc­trine. Orignes libro 10. in Epist. ad Rom. cap. 16.

As the Priestes of the oulde Testament caried Vrim and Thummim vppon their breasts; so the Preachers of the newe Te­stament should be vnto their auditors both an instruction of verity, and an example of sanctity.

As men that are giuen to wine and banketting, doe enquire after feasters and ryotous persons: so men studious of their saluation should seeke after learned Prea­chers, and zealous Diuines. Chrysost. orati­one 2. aduersus Iudaeos.

As a fountaine doth flowe, albeit fewe or none doe drinke of it: so a Preacher should not desist from his function, albeit fewe or none do heare him. idem concione 1. de Lazaro.

As a Merchaunt doth not leaue of his trafficke for a fewe losses: so a Preacher shoulde not leaue his preaching for the [Page 29]the ingratitude of a fewe lost cast-awayes. Ibidem.

As a Hammer, an Anuile, and a paire of Tongs, are a Smiths instruments, by which he effecteth what he intendeth: so the bookes of the Prophets and Apostles, and all the holie Scriptures are the instruments of preachers, by which they worke mens soules either vnto reformation of a newe life, or vnto confirmation in vprightnesse. Chrysost. concione 3. de Lazaro.

As laborious husbandmen by tillage reape earthly gaines of the earth: so pain­full pastors by their doctrine reape spiritu­all gaines, which neither can perish, nor be corrupted. Idem hom. 1. in Isaiam super illis verbis, vidi dominum sedentem.

As good parents giue vnto their children, not onely those things that do delight, but those things that also benefite: so faithfull preachers and iust dispensers of Gods my­steries doe not preach pleasing things, and sow pillowes vnder their auditors cibows, but do tell them what is best for their be­hoofe. ibidem.

As mothers beare with their wayward children: so should preachers beare with their vntoward hearers, and seeke by all meanes to winne them, for greater is the [Page]affection of the spirit, then of nature. idem hom. 1. in eadem verba.

As Saylers haue hauens and Ilands to rest themselues in: so preachers shoulde haue their times & oportunities of recrea­tion and repast. idem sermene in Ozian.

As a husbandman there soweth his seed plentifullie, where hee seeth the grounde fruitfull and purged from weeds: so a Prea­cher hauing got a spirituall fielde fruitfull and cleane, doth aboundantly with great alacritie disseminate the diuine seed. idem hom. 2. in Genesin.

As Phisitians first minister corasiues, and then cordials; and as fathers seeing their childrē disordred, do first correct thē with words, and after do admonish & comfort them: so a preacher after increpation and rebuking, doth ad comfort & consolation, and after the killing letter of the law doth preach the quickning spirit of the Gospel. idem. hom. 7. in Genesin.

As husbandmen do make readie their sithes, prepare their barnes, and feed their oxen, that they may the better inne their haruest: so a preacher must make his best preparation for the winning of soules. ibid.

As no man blameth a phisitian, that hath well done his dutie: so no man should re­buke [Page 30]a preacher, that hath well executed his function. idem. hom. 13. in Genesin.

As a schoolmaster bestowing his paines on a scholler, grieueth at his non-profici­encie: so a preacher bestowing his paines on an auditorie, taketh it in ill part, if they do not profit by him. ibidem.

Phisitians do be are with the sicke kic­king them with their heeles, and reuiling them with slanders and reproches, because they seeke for nothing else, but the health of their patients; and although their pati­ents rent their clothes in their distempera­ture, yet they leaue not their cure: so a Preacher although hee bee ill intrea­ted of his auditours, should not cease his preaching, because hee seeketh them and not theirs, ibidem.

As children would be ashamed to return without profite from the schoole, if their parents should euerie day examine what they learned: so would auditours be asha­med so often to returne frō sermons with­out profit, if the Preachers examined what they had profited. idem. hom. 32.

As Painters nowe layeth on these co­lors, now on those, for the better pourtray­ing of a beautifull picture: so a preacher somtimes speaketh of heauen & somtimes [Page]of hel to reclaime men from vice vnto ver­tue. ibidem.

As Phisitians doe not vse one kinde of cure, but when they see that the disease can not be ouerthrowne by one medicine, they excogitate an other: so the Physitian of our soules doth vse manie kinds of cure in his spirituall businesse. ibidem.

As it is the manner of Phisitians, albeit they see the diseases of their patient to bee greater than their arte can cure, yet they doe not omit their dutie, but set abroach all their skill, to see if they may either re­cure his maladie, or prolong his dayes; and if they profite nothing, yet they haue the greater excuse: so a Preacher should pre­termit nothing that belongs vnto his duty and function idem. hom. 43.

As one schoolemaister is sufficient to teach an hundred boyes: so one Preacher like vnto Paule is inough to instruct manie auditours. idem hom. 10. in 1. Timoth.

As they that cast nets into the sea, doe not knowe what fishes they shall take, but those that God sendes enter in: so when a Preacher dooth cast ouer the people the net of the diuine worde, hee knoweth not who will come vnto God; but whomsoe­uer God stirreth vp, they cleaue vnto his [Page 31]doctrine. idem hom. 7. operis imperfecti.

When an horse seeth an open plaine field, he is stirred vp to the race: so when a Preacher seeth the Church full, hee tea­cheth with delight. idem hom. 9. operis im­perfecti.

As a king reioyceth when he seeth him­selfe encompassed with the strong hand of a valiant and populous armie: so a Prea­cher reioyceth, when hee is encompassed with a venerable and populous auditorie. idem hom. 21.

As a plentifull haruest is a token of a di­ligent husbandman: so a full Church is a note of a painful pastor. idem hom. 36.

As Diers often dippe their clothes that they may take the deeper tincture: so Preachers should often dippe the soules of their hearers in the die of the diuine word, that they may bee washed from their olde corruption, and bee died with the tincture of a newe beautie. idem hom de fide, & lege naturae.

As buyers and sellers exchaunge one thing for another: so Preachers for their spirituall giftes, doe reape of their hea­rers temporall goodes. idem hom. 15. ad Philippen.

As Bees haue both honie and a sting: [Page]so preachers must teach both Lawe and Gospel. idem serm. 83.

As the Apostles were not frustrated of their rewarde, whether the people re­ceyued them or no: so neither shall prea­chers. Aug. lib. 1. contra Crescorium. cap. 5.

As a Cocke croweth in the darke­nesse of the night: so a preacher croweth in the darkenesse of this world. Greg. lib. 30. Moral cap. 5.

As a Cocke clappeth his winges be­fore he crowes: so a preacher should pro­uide and prepare himselfe before he prea­cheth. Ibidem.

An Aethiopian entreth blacke into the bathe, and commeth out blacke a­gaine, yet notwithstanding hee that kee­peth the bath receiueth his mony: so doth a preacher receiue his reward, albeit his auditors profit nothing at all idm. epi. 101

If Birdes flie before they bee fledge, they woorke their owne ruine: so it schol­lers preach before they bee fitte and able, they woorke both their owne, and their auditours ouerthrow. idem 3. parte pastoralis. cap. 26.

Vnripe Apples, that are blowne downe with the winde, haue neyther sweete­nesse, neyther doe they profite the sto­macke, [Page 32]but those that are ripe are sweete and toothsome: so they that are Fa­thers and teachers before their time, haue neither spirituall sweetenesse, neyther doe they bring anie profite to soules; but they that bee ripened by the holie scrip­tures, and seasoned in their liues, are ho­nourable in Gods house, laudable, sweete and wholesome vnto their hearers. Pin­tus in Ezechiel. cap. 32.

The Priestes of Diana had three seuerall seasons appoynted vnto them, one, in which they shoulde learne wise­dome and vertue; another, in which they shoulde exercise it, and a thirde time, in which they shoulde instruct others; and as by the law of Numa Pompilius, the Vestal virgins, which for thirty yeers were vowed vnto Ʋesta, had their ordring diuided into 3. seasons; the 1.10. they should learne the religion of their Goddesse; the 2.10. they should sacrifice to her, & the third 10. they shuld teach others newly chosen her rites: so a Minister of the Gospell, should much more haue his three seuerall seasons, a time to bee furnished with knowledge, a time to bee beautified with laudable con­uersation, and a time to teach and preach vnto others. ibidem.

[Page] As one candle cannot light another if it be put out: so a preacher cannot inflame others with diuine loue, if he himselfe bee destitute of it ibidem.

As a maister sometimes by a wicked ser­uant bestoweth a good almes: so God by the ministerie of a wicked man can drawe men from their wickednes. ibidem.

As the Tongs and Snuffers, that snuffed the lamps and lights in the Temple of Sa­lomon were of most pure Golde: so they should bee most pure who are bounde to purge others of their vncleannes. ibidem.

Sermons.

AS women do smell well, which smel of nothing; and in some a neglected habit doth verie well please: so in a diuine Ser­mon the ornament is more beautifull, if affected exornations be neglected.

As good meates do feede the bodie: so diuine sermons do nourish the soule. Chry­sost. hom. 43. in Genes.

As good stomackes make better ac­count of wholesome fare, then of daintie cates: so good hearers should make better account of pithie Sermons, then of a plea­sing [Page 33]oration. Ibid. hom. 45.

As fire falling vpon drie wood, doth con­uert it into a flame: so the diuine seed fal­ling into a good heart doth make it fructi­fie. Idem hom. 47. in Mat.

As we can easily and with pleasure sit out long playes: so for the benefite of our soules we should at the least be as willing to sit out long Sermons. Idem hom. 50. in Ioannem.

As we are readie to runne to Musicke and merriments: so wee shoulde bee as prone and inclined to flock vnto sermons. ibidem.

As some returning from a Garden doe bring flowers with them; some out of an orchard doe bring apples; and some com­ming from great bankets do bring some of the fragments to their children: so thou returning from a sermon, bring from it vn­to thy wife, children & friends some good counsels and wholsom admonitions. idem hom. 5. ad pop. Antioch.

As Sea-fish, although they liue in salt water, yet haue need of seasoning: so ma­nie continuallie heare Sermons, and yet are neuer the better for them. Clemens A­lexandrinus lib. 1. Stromatum.

As those schollers learne better then o­thers [Page]that learne with awe: so they heare sermons more profitablie, that heare with feare & reuerence. Basil. in principiū Prou.

As he that eateth meat doth first masti­cate it with his teeth, and then letteth it downe into his stomack: so when we heare a sermon, we should meditate vpon it, and consider what was spoken, whereupon it was spoken, and to what ende. Chrysost. hom. 4. oper. imperfect.

As it nothing profiteth to haue eaten meat, if thou presently vomit it forth again: so it nothing profiteth to haue heard a ser­mon, if thou forth with forget it. ibidem.

A Christian.

AS a father that bringeth vp his sonne to dedicate him to God in the ministerie of his worde, doth accustom him from his yong yeares to ecclesiasticall matters, and directeth the whole course of his life to the purposed end: so God after he hath e­lected any man to the participation of his glory, he directeth him by his fatherly care to the way of Christianitie and righteous­nesse, which leadeth to that glory & faith­fully continueth him in it, vntil he come to his wished end. Lod. Gra. li. I. Ducis peccat.

[Page 34] As wee admire the happie estate of a Prince that is borne heire of a tēporal king­donie: so much more ought we to admire and wonder at the most blessed estate of a Christian, who is borne not to a temporall kingdome, but to a kingdome euerlasting, to reigne in heauen with God himself, and with his blessed Saints for euer & euer ibid

As a traueller that euerie day goeth for­warde a little, if hee perseuer and continue in his progresse, soone commeth to the ende of his iourney, but if he faile and faint in it, and a little after beginne his voyage anew, consumeth all his life in it, neither euer commeth to the ende of his iourney: so it is with a Christian, he must stil walke forward, for when he saith that it is suffici­ent, then he playes the deficient. idem in li. de deuotione.

Euen as he that lieth in the midst of a swift riuer, if hee doth not labour to take fast footing, and raise vp his bodie, hee is in danger to be borne down and swallowed vp of the water: so in this Christian and spiritual life, which is like a deepe and dan­gerous riuer, he liueth in manie ieopardies of falling, who with tooth and naile doth not labour to profite and go forward in it. idem. in lib. de deuot.

[Page] As a Harper that intendeth to play vpon his harpe all the day, ought to haue his strings well tuned all that time; And as a hūter or a falconer that is disposed to hunt and hauke all the day, ought all that time to haue his hauks & hounds in a readines and at hand: so the life of a perfect christian being none other thing, then a continuall hunting of God and his grace, and a conti­nuall harmonie of the inward spirit, which is made by praier, it is meet and requisite, that he that will attend vpon this exercise, that his spirit and bodie bee alwayes dis­posed and apt vnto it. idem in lib. de deuot.

As the chiefest commendation of a Pi­lot consisteth not in the guidance of his ship in a calme, but in a tempest: so the chiefest commendation of a christian, con­sisteth not in his seruice to God in prospe­ritie but in aduersitie. ibidem.

As it is a thing most honorable for anie knight or soldior, to beare the armes of his king and captaine: euen as honorable is it to a true Christian man, to suffer trauel and persecution, as his foreguide and leader Iesus Christ did. Stella de contemtu mundi.

A rock although beat with the billows and waues of the sea, continueth firm, nei­ther is remoued out of his place: so a true [Page 35]Christian albeit crushed with the persecu­tions and tribulations of the worlde, persi­steth stedfast, neither letteth his hope in Christ faint. Lodouicus Granatensis, lib. 1. Ducispeccatorum.

Man.

AS a Painter in delineating and pour­traying a picture, hath it in his power to make it of what fashion hee list: so hath God the framing and disposition of man. Lodouicus Granat. lib. 1. Ducis peccatorum.

As he that from an high tower hangeth by a small threed which an other holdeth in his hande, is at the dispose of him either for life or death: so is man at Gods. ibidem.

As a stone alwaies of his own nature fal­leth downward, neither can it lift it self vp­wards, without externall helpe: so man by reason of the corruptiō of sin doth alwaies tend downwards; that is, hee doth alwaies slide to the loue & desire of earthly things, but if he be to be lifted vp aboue, that is to the loue of heauenly things, he hath neede of the right hand of the highest. ibidem.

Euen as Iuie naturally seeketh for some post or tree, which it may leane vnto, or some wall, by which it may be supported, [Page]and creep aloft, it being not able to sustain and hold vp it selfe; and as a woman natu­rally seeketh for the supportation and sha­dowe of man, for she is an vnperfect crea­ture, knoweth that the aide and helpe of man is necessarie for her: so mans nature being weak, seeketh supportation of god, and being needy & wanting many things, dooth seek for the shadow and refuge of God. ibidem.

As it is preposterous that the Mistresse should waite vpon the maide: so is it intol­lerable that the flesh should gouerne the spirit, and the appetite the reason. ibidem.

Euen as a Gloue is made for the vse of the hand; & ascabberd, that a sword may be sheathed in it: so also the heart of man is created for the vse of God, neither with­out him can any rest be found.

Euen as the body of man is created for the soule: so it shal be punished with the soule.

As water receiued into diuerse vessels, doth put on diuerse figures and shapes, ac­cording to the disposition and nature of the vessels: so doth grace infused into men; hence commeth the varietie of gifts, & yet the same spirit that infuseth them.

As snow beginneth and endeth in water: so man, how bigly soeuer he braue it, begā [Page 36]in earth, and shall end where he began.

As the flower may be knowne by the smel: so a man by his wordes.

As they that are tenants at will, beare themselues very euen and vpright: so they that vnderstande that the house of their bodie is lent them of Nature for a short time, doe liue more temperately, and die more willinglie. Seneca.

As an euill tree cannot bring forth anie good fruit; as rotten and wormeaten seede cannot ingender any thing, but like it self; and as from a poysoned and infected ves­sell wee cannot drawe one drop of good wine: so since our lapse wee are not able of our selues to produce any good work, but whatsoeuer springeth from vs, sauoureth of corruption and pollution.

As waxe cannot indure before the fire: so mans righteousnesse cannot stand per­fect before God.

As Marchants alwayes prayse, and esteeme their wares & marchandise more then they are worth: so man doth his ver­tues, but when they are examined and pri­sed by those which know them, as by the spirit of god & his prophets, they are altogither iudged as old rags torn, tied togither & patched vp again, & as old images new [Page]gilded ouer, which outwardly haue gliste­ring shew, but within are nothing but dust and durt, or as counterfeit money, which is of ill mettall howe goodly a print soe­uer it haue.

Some dream when they are asleepe, that they haue found great treasure, and haue a great ioy in it, but after their wakning, they see that all is vanished like smoke, where­vpon they vexe and grieue themselues: so when man thinketh that hee is righteous, this is a dreame, which passeth through his spirits, and vanisheth as soone as hee is a­wake and deliuered from the darkenes of ignorance, wherin he was asleep & buried.

The arke of the couenant was but a cu­bite and a halfe high; the wheeles of the Cauldron were but a cubite and a halfe high, nowe we knowe that a cubite and a halfe is an vnperfect measure: so there is no man in this life perfectly perfect, seeing that the very highest is as the Arke in Mo­ses Tabernacle, or as the wheeles in Salo­mons Temple, but a cubite and a halfe high, perfectly vnperfect, when hee begin­neth, vnperfectly perfect when he endeth.

Euen as the silkworme keeps her bodie spare & empty, & vseth to fast two or three daies togither, that she may stretch out her [Page 37]selfe the better, better, and spin her threed the finer: so man must endeuour to bring vnder his body, and as I may say, to dyet it for the nonce, that hee may no longer weaue the spiders web, but with the silke worme spin a new threed.

As the Viper perceiuing her olde skinne to be so stiffe that she cannot easily stretch out her selfe in it, strips it quite off: so wee which are by nature a generation of Vi­pers, must strip off our old skinne, and per­ceiuing we cannot well do our endeour and stir our selues in the armour of Saule, we must with Dauid put it off, and put on the armour of light.

As Fletchers to make their shaftes flie steadily, peece them with Sugarchest, or Holly, or such like heauy wood: so wee must adioine, to that Aspe or Seruice tree, or such other light matter, which wee are all made of, the sweete Sugarchest of the Holy Ghost, that we may not bee vnstea­dy as arrowes of Aspe, nor yet slothfull in seruice, but feruent in spirit, seruing the Lorde.

Saint Ambrose reporteth, that the Bee being to flie home to her hiue, and fearing least if she shoulde bee taken by the waie with the winde, shee might perhaps bee [Page]blowne about in the ayre, counterpeises her selfe with a little stone, and so flyes straight home: so we must build our selues vpon the chiefe corner stone, & be groun­ded vppon the rocke, and established with grace, that howsoeuer the raine fall, or the flouds arise, or the windes blowe, or what times soeuer come, yet we may stande fast in the faith of Christ.

As Eue deceiued Adam: so the flesh de­ceiueth man. Lodouicus Granatensis lib. 1. Ducis peccatorum.

The Moon being in the wane, is againe renued: so is man after his death, at the last resurrection.

The sunne appeareth againe after it set­teth: so doth man at the sound of the arch­angell.

The Sunne, the Moone, the stars, the sea, the earth, trees, herbes, brute beastes, and among these, Bees, Auntes and Shell fi­shes doe forefeele and foresee a tempest: so shoulde man forefeele and foresee his owne daunger. Plinius libro 8. cap. vlt.

As things, that are bred vpon the earth, are for the vse and commodity of man: so one man should be for another.

As a vessel is known by the sound, whe­ther it bee hole or broken: so are men pro­ued [Page 38]by their speach whether they be wise or foolish.

Good Men.

AS the Laurel tree is not subiect to lightning, nor hurt with that fiers violence: so the iust man in the fire of tribulation is neyther hurt nor impaired, but alwayes continueth fresh and greene. Stella de con­temptu mundi.

As in winter a fruitfull tree cannot bee knowne from one that is vnfruitfull: so in this worlde a good man can scarselie bee discerned from an euill man. Hermas seu Past.

As cockell and darnell springeth vp a­mong good corne: so euill men growe vp with good men, & righteous people with vngodly folk. Cyprianus cōtra Demetrianū

As a bird soone getteth out of a snare: so good men, if they fal, soone rise againe. O­rigenes hom. 5. in Psal. 36.

As the light of a candle is dimmed by the brightnes of the sun: so al the works of good men are obscured by the perfection of Christ. Origenes hom, 9. in Ezechiel.

As wrestlers for a prize sustaine heate, [Page]sweate, dust and labour: so good men for a crown must beare many things patiently. Chrisost. hom. 1. de resurrectione.

As we say that that is a good body, that can indure heat and cold, hunger & thirst: so we say that hee is a good man, that can generously and valiantly beare all the in­uasions of sorrowe and greefe. ibidem hom. 5. de patientia Iob.

As a rich subiect compared to a weal­thy King, seemeth poore: so the best men compared to holy angels are foūd sinners. Idem hom. 4. in 1. Timoth.

As the vnderstanding of a sinner is more and more darkened: so the mind of a good man is more and more enlightened. Idem hom. 1 8. operis imperfecti.

In the vineyardes of Engaddi there is a Tree, that when it is pricked, ointment commeth out of it, but if it be not pierced, it smelleth not so fragrantly: so it is with a good man. Ambrosius in Psal. beati im­maculati serm. 1.

As a house built vppon a rocke standes firme against all tempestes: so a righteous man building himselfe vppon the rocke Christ stands strong against al the stormes of Sathan, the world and the flesh.

As a tree that is planted by the water [Page 39]side, spreadeth out the roote vnto moyst­nesse, neither can the heate harme it when it cōmeth, but his leafe continueth green: so a good man that is planted by the wa­ters of Gods grace, spreadeth out himselfe vnto euery good worke, neither doth the parching heat of persecution hurt him, nor the pinching cold of aduersitie benumme him, but he alwaies remaineth fruitfull.

The giftes of men are diuerse.

AS not euery Painter is skilfull in euerie part of his Arte, but one excelleth in mixture of colours, an other in drawing of lines, an other in due proportiō: so among them that professe learning, one excelleth in Rhetoricke, an other in Logicke, an o­ther in the Mathematickes, and others in other gifts.

So many men, so many mindes.

AS Tygers are driuen into madnesse by the sound of a tymbrell or a drum, in­somuch that they teare themselues in pee­ces: so that which quiets good and ciuill [Page]mindes, driueth barbarous mindes to furie and rage. Plut.

As among so many thousand men, there are no faces alike in euerie respect: so eue­rie man hath his seuerall humour, and a cranke in his brayn that another hath not. Erasmus.

As the hearbe Sagapene is a foode ve­rie acceptable vnto Asses, but present poyson to all other liuing creatures: so oftentimes that which offendeth one, is a pleasure vnto another. Plinius libro 24. Cap. 1.

As diuerse glasses make one thing to appeare diuersly, according to the diuer­sitie of the glasses: so diuerse men doe in­terprete one deed diuerselie, according to the diuersitie of mindes; that which seemeth great to one, seemeth small to an other, one man esteemes it beautifull, an other deformed.

Some see better the thing that is neare them, some see better a farre off: so some looke better to other mens matters, then to their owne, and some neglect all mens businesses, and solelie intende their owne.

The continuall burning Mountayne of Chimera is more enkindled with water, [Page 40]but abated with haie: so some the more you desire them, the more inexorable they are, and they more you disswade them, the forwarder they are. Plin. lib. 2. cap. 106

As the Agath stone is fired with wa­ter, but quenched with oyle: so some the more you intreate them, the colder they are: but if you neglect them, of their own accorde they will doe it. Plinius libro 36. Cap. 19.

Wicked and vngodly men.

IF a mother should lay in a corner of her house, rats bane or some other poyson to kill rats and mice, and it should be founde of her children, and eaten; woulde not that be to the destruction & ruine of her house, which shee purposed should haue beene a benefit? After the same maner wicked men doe preuent all good and wholsome doctrines, abusing them for themselues, which are deliuered for others, alwaies ve­ry studiously endeuouring to defende the loosenes & dissolutenes of their life. Lodo. Granat. lib. de deuotione.

As one rotten sheep infecteth, be it neuer so great a flock: so one wicked and vicious [Page]man impoisoneth, bee it neuer so manie folke.

As a Toade sucketh poyson from the earth: so the wicked suck corruption from vices.

As the salt floud quickly swels vp, and as quickly sinkes down againe and turnes to nothing: euen so and such is the prospe­rity of the wicked.

As the smoke vanisheth, and as the wax melteth before the fire: so shal the wicked perish at the presence of God.

As vnder a good tree all beasts may rest, but no creatures can rest vnder thornes, but onely serpents: so by an honest man, both good men and euill men may haue peace, but by a wicked man none can bee quiet, but serpents, that is, diuels, who haue their lodgings in the breastes of wicked men. Chrysost. hom. 19. operis imperf.

As good meates are vnwelcome to sick persons: so are good counsels vnto wicked men. Idem hom. 4. in 1. Cor.

As mad men cannot abide the cure of the Phisitian: so wicked men cannot abide the reproofe of a Preacher. Theodorus ser­mo. 1. de curandis grae. affectibus.

As sore eyes cannot awaie with the brightnesse of the Sunne: so wicked and [Page 41]vngodly men cannot away with the splen dour of the trueth. Petrus Chrysologus serm. 87.

A wheele tilts vp behind, and shootes downe before: so the wicked are forward to al badnes, but backward to al goodnes.

As a dry thistle flower is blowne awaie with the wind; as a thinne scumme is scat­tered abroad with a storme; and as smoake is dispersed here and there: so is the hope of the wicked.

A foole buildes his house vpon the sand: so an vngodly man grounds his hopes vp­on the vanities of the world.

As y^e raging sea cannot rest: so a wicked man is neuer of a quiet & peaceable mind.

The heath, that groweth in the wilder­nes, is good for nothing but the fire: so the wicked are good for nothing but for fuell to make the fire of hell flame.

VVomen.

AS Pigeons are taken with beanes, and children intised with Balles: so women are wonne with toyes.

As the beast Chimer hath a Lions face, but a Dragons tayle: so many women haue continent words, but vnchast works.

[Page] As the brood-hen, that all the day long bestowes her paines in all the dust shee meetes with, sleepes at night hungrie and vnsatisfied: so doth that woman that be­stowes her loue vpon many suters.

A dumbe Grasse-hopper is a wonder, because the whole kind of them is garru­lous; and yet they saie, that there are some such about Rhegyum in Italy: so more ad­mirable is constancie and silence in wo­men, because their sex is mutable and loquacious, and yet they saye, that there are some such women in the kingdome of Vtopia.

As no man knowes where his shoe wringes him, but hee that hath it on: so no man knowes the disposition of a woman, but he that hath maried a wife. Plutarchus.

As a Loadstone by a secrette in na­ture draweth Iron vnto it: so a woman by a Secret in nature draweth man vnto her.

As fire beeing touched doth burne: so a woman being touched doth kindle lust. Hieronimus lib. 1. contra Iouinianum.

As those hearbes do flourish that are planted by the riuer side: so those seedes of lust doe sprowte rankly that are nouri­shed in the society and familiaritie of wo­men. [Page 42] Nilus orat. 2. aduersus vitia.

The temples of the Egyptians were buil­ded of verie fayre stone, and beautified with gold, siluer, and Iuory, but if you sear­ched into them, you should finde nothing but a Cat, a Crocodile, or a serpent: so ma­ny women are very beautifully adorned without, but if you looke into them, you shall find nothing, but enormous & adul­terous minds. Clemens Alexandrinus lib. 2 paedagogi, cap. 2.

As stigmaticall brandes are notes of a fugitiue: so counterfeit colors are tokens of an whore. Ibidem.

As a golden ring is in y^e nose of a swine: so is beauty in an vnchast woman. Saloni­us in parabolas Salomonis.

As the stone of Sicilia, the more it is bea­ten, the harder it is: so women the more they are made of, the coyer they growe.

As a childe is won with a Nut, and lost with an apple: so is a woman.

He that toucheth the Nettle tenderly is soonest stong: the Flie that playeth in the fire is singed in the flame: so he that dalli­eth with women is drawen to his woe.

The soft droppes of raine doe pierce the harde Marble; many strokes ouer­throwe the tallest Oake: so a sillie [Page]woman in time may make such a breache into a mans heart, as her teares may enter without resistance.

A Rose is sweeter in the budde then full blowne; yong twigs are sooner bent then olde trees; white Snowe sooner melted then hard Ise: so a woman, the yonger she is, the sooner she is to bee wooed, and the fayrer she is, the likelyer to be wonne.

There is no sworde made of steele, but hath yron; no fire made of woode but hath smoke, no wine made of grapes, but hath lees: so there is no woman created of flesh but hath faultes.

Chirurgions affirme, that a white veine being striken, if at the first there spring out blood, it argueth a good constitution of body: so if a faire woman hauing hearde the sute of a louer, if she blush at the first brunt, and shew her blood in her face, she­weth a well disposed minde.

As a Doue seemeth angry, as though she had a gall, yet yeeldeth at the last to de­light: so women pretend a great skirmish at the first, yet are boorded willingly at the last.

As castles that come to parle: so women that delight in courting, are willing to yeelde.

[Page 43] As Fish caught with medicines: so wo­men gotten with witch-craft, are neuer wholesome.

As all Fish are not caught with flyes: so al women are not allured with personage.

Lions fawne when they are clawed, Ty­gers stoope when they are tickled, Buce­phalus lieth downe when he is curried: so women yeeld when they are courted.

Arelius (whose Art was onely to drawe Women) painted Venus Cnydia, catching at the Ball with her hand, which she see­med to spurne at with her foot; the Myrre tree being hewen, gathereth in his sappe, but not moued poureth it footh like sirup: so women are neuer more coye then whē they are beloued, yet in their minds neuer lesse constant, seeming to tye themselues to the mast of the ship with Vlisses when they are wooed, with a strōg cable, which being well discerned, is a twinde thredde, throwing a stone at the heade of him, vnto whome immediatelie they cast forth an Apple.

Younge is the Goose that will eate no Oates▪ and a very ill Cocke that will not crow before he be olde, and no right Lion that will not feed on hard meat before he taste sweete milke: so a tender Virgin [Page]God knowes it must bee, that measureth her affections by her age, when as natural­ly they are inclined to play the Brides be­fore they be able to dresse their heades.

Instrumentes sound sweetest, when they be touched softest: so women are wi­sest when they be vsed mildest.

The horse striueth, when he is hardly rained, but hauing the bridle, neuer stir­reth: so women are starke madde if they be ruled by might, but with a gentle raine they will beare a white mouth.

As fire is hotte as well in the coldest re­gion of the North, as in the furthest Sou­therne paralell: & as grasse is of the same colour in Egipt as it is in Iewrie: so womē wheresoeuer they be bred, be Mala neces­saria. Robert Greene.

As the Diamondes in India bee more harde then the Cornish stones in England: and as the Margarits of the west are more orient then the Pearles of the South: so womens affections are affected after the disposition of the clime wherein they are borne: although Auicen in his Aphoris­mes settes downe this conclusion, that thornes no where growe without pricks, nor nettles without stinges. Idem.

[Page 44] As the people Hyperborei, spurne liquo­rice w^t their feet, and yet secretly slake their hunger with the iuice thereof: so coie wantons seeming to contemne their su­ters motions, stande in deadly feare, least they shoulde leaue of their amorous pas­sions,

As pumice stones are light and full of holes: so are those women that haue as many louers, as their heartes haue entran­ces for loue.

As the earth yeelds weedes as well in the lowest valleyes, as in the highest moū ­taines: so women are vniuersally Mala necessaria, wheresoeuer they bee either bred or brought vp. Greene.

As the Lapwing runneth away with the shell on her head, as soone as she is hat­ched: so many girles no sooner out of cra­dell, but they looke for husbands, as soone as they touch the teenes they think them­selues nauigable.

As when Nilus ouerfloweth before his time, Egypt is plagued with a dearth: as y^e trees that blossome in February, are nip­ped with the frostes in May: & as vntime­ly fruites haue neuer good fortune: so those women that are wooed & won ere they be wise, sorrowe and repent before [Page]they be olde.

As the Diamondes are tried by cutting of glasse; the Topace by biding the force of the anuile; the Sethin wood by the hard nesse: so womens excellencie is discouered in their constancie.

As the Hartes in Calabria knowing Dictamum to be deadly, yet browse on it with greedinesse; and as the fishe Mugra seeing the hooke bare, yet swalloweth it with delight: so women foresee, yet doe not preuent, knowing what is profitable, yet not eschewing the preiudice.

As the eye of the Basiliske pearceth with preiudice; the iuyce of Celidony is sweete, but it fretteth deadly; and as Cir­ces cuppes were too strong for al Antido­tes: so womens flatteries are too forceable to resist at voluntarie.

The tallest Ashe is cut downe for Fuell, be [...]se it beareth no good fruite; the cow that giues no milke, is brought to the slaughter, the drone y^t gathereth no Hony is contemned: so the woman that maketh her selfe barren by not marrying, is accoū ­ted among the Grecian Ladies worse then a carrion, as Homer reporteth.

As the loue between man & mā procee­deth of the similitude of manners: so the [Page 45]loue betweene man and woman issueth of the sinceritie of the heart.

The Phisitian saith, it is daūgerous to mi­nister Phisicke vnto the Patient, that hath a colde stomacke and a hotte liuer, least in giuing warmth to the one, he inflame the other: so verely it is harde to deale with a woman whose wordes seeme feruent, whose heart is congealed into harde Ice least trusting their outward talke, hee bee betraied with their inwarde trechery.

As it is the eye of the maister, that fat­teth the horse: so it is the loue of the wo­man that maketh the man,

The sweete songes of Calipso, were subtill snares to entice Vlysses; the Crab then catcheth the Oyster when the sunne shineth; Hiena when she speaketh like a man deuiseth most mischeefe: so wanton women when they bee most pleasant, pre­tend most mischeefe.

As thou learnest of Alexander con­tinencie in not viewing the beauty of Da­rius wife; temperance of Cirus, in not be­holding the heauenly hewe of Panthea; abstinence of Romulus in not drinking wine, be it neuer so delicat; plainnesse and simplicitie of Agesilaus in despising costlie apparrell, bee it neuer so curious: [Page]so learne of Diogenes to detest 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 Ʋir­gil 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 [Page 46]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.

Ʋlysses 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 [Page]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 [Page 47]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, shalbe defi­led therewith: so hee that vseth womens cōpany, shalbe beguiled therewith. Greene

As Iupiter, Mars, and Hercules for their [Page]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, Ʋalerius 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 [Page 48]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 [Page]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 lib. de deuotione.

As twice in a day we refresh our bodies, that is, at dinner, and at supper: so also twice a day wee ought to giue due nou­rishment vnto our soules. Ibidem.

As ordinary nourishmēt is necessary for the body, because the naturall heate doth [Page 49]alwaies consume and wast the substaunce of man, and therefore it is necessarie, that it be repaired on the one side, as it is decai­ed on the other: so the soule hath in it a pe­stilent heat (which is the concupiscence & euill inclination of our appetites) consu­ming and wasting all good, therefore it is needeful that that be daily repaired by de­uotion, which is wasted & decaied by that hurtfull and pestilential heat. ibidem.

As they y^t haue the charge & keeping of a clock, are wōt euery day twice to wind vp the plūmets, for they of their owne proper motion do by little and little descend, and draw towards the ground: so they that de­sire to keepe their soules vpright, and well ordered, ought at the least twice a day to erect and lift vp her weights, seeing that our wretched nature is so inclinable to things below, that it alwaies endeuourēth to sinke downwards. ibidem.

As a precious stone is not inclosed in earth, but in gold: so doth not God put his souerain balme, but into a pure soule, clean and free from filthy and enormous cor­ruption. ibidem.

As a liuing body not only feareth death, but also feuers, wounds, yea and the itch & scabs, albeit they be small: so a soule, that [Page]liueth in grace, not only feareth & abhor­reth grosse and hainous sinnes, but also those, that seeme of lesser moment, and do make way and entrance to those that bee grosser. ibidem.

As a still and calme water is fitter and more disposed to represent the images & shapes of things, no otherwise thē a glasse: so also in a quiet and calme soule al things are represented most cleerely and perfect­ly. ibidem.

As two seasons are necessarie for corne cast into the earth, a colde season that it may bee hardened, and take deepe roo­ting, and a warme, that it may increase and sproute aboue the earth: so are both sea­sons necessarie for our soules, a warme sea­son that they may increase in charity, & a cold y^t they may be rooted in humility. ibid.

As ground wel watered in the morning, by the coolenes & temper doth al that day defende the hearbes planted in it from the heat of the sun: so let the soule of the righ­teous be watered in due season, & by prai­er be wel moistned in God, that it may al­waies haue in it selfe the continuall coole of deuotion, by which it may be defended from the loue of the world. ibidem.

As the body is the instrumēt of the soule: [Page 50]so the soule is the instrument of God. Plut.

As a tame bird if she be long nourished in a cage, and be let go, yet endeuoureth to returne thither againe: so our soule being long resident in this body, is not easily se­parated from it: but the soule of a childe doth easily depart hence. Idem.

As a torch put out if it bee forthwith put to the fire, by and by recouereth light: so a soule the lesser time it staieth in the body, it sooner becommeth like vnto it selfe I­dem.

They that are manumitted and set free, doe nowe those thinges of their owne accorde for themselues, which they were wont to doe for their Lordes: so now the soule doeth nourish the bodie with much labour, and many cares; but after­wardes beeing free, it doeth nourish it selfe with the contemplation of the truth, neyther canne it bee sundred from it. I­dem.

As they that haue their feet vnder other mens tables, and dwell in other mens hou­ses, are vexed with many discommodities, and do alwayes complaine of one thing or other: so the soule doth now complaine of the head, now of y^e feet, now of y^e stomack, now of one thing, now of another, signify­ing [Page]that she is not in her owne house, but that she must go hence very shortly. Senec.

The Minde.

AS an euen ballance is alike inclined to either side, and swaied of it selfe to nei­ther: so is a doubful mind. Plut.

As they that pound Frankinsence, albe­it they wash their hands, yet a good while after do smell of that odour: so the minde beeing long conuersant in honest busines­ses, wil long preserue a pleasant memory of it. idem.

As those beastes that haue their hoofes hardned in rough & sharpe waies, can easi­ly abide any waye, whereas the hoofes of those beastes are easily broken that are fed and fatted in ranck and fenny pastures: so the minde that is accustomed to brooke hardnes, is not easily offended. Seneca.

A flame can neither be held down, nei­ther can it reste: so an honest minde and well disposed, is by a naturall inclination caryed vnto those thinges that be honest. Seneca.

Young trees are bended which waye we will; heat doth vnwarp crooked bords, & [Page 51]that which is borne for some other vse is brought to our bent: so much more doth the mind receiue any forme, beeing more flexible & obsequious thē any humor. Sen.

As a disease in the body is vnderstoode before hand by heauines and indispositiō: so a weak mind by some disturbance doth foresee some euil that is cōming vnto it. Se.

As first the humor is to be purged, whēce madnes proceedeth, & afterwards the mā is to be admonished; otherwise he that ad­monisheth a mad man how hee ought to go, and how to behaue himselfe abroad, is more mad then he that is frantick [...]: so first the minde is to bee freed from false opimi­ons, and then the precepts of Philophy are to be instilled in to it. Seneca.

As when children learne first to write, their handes are helde and directed, and afterwardes they are commanded to fol­lowe their copy: so first the minde is to bee led by rule, vntill it canne rule it selfe. Seneca.

If Iron be placed between an Adamant and a load stone, it is now caried this way, now that way: so a doubtful and wauering mind is sometimes caried to that which is honest, and sometimes by headstrong af­fections it is haled to the contrary.

[Page] As Ʋenus had her mole in her cheeke which made her more amiable; Helen her scar in her chinne, which Paris called Cos Amoris, the Whetstone of Loue, Aristip­pus his Wart, and Licurgus his Wen: so in the disposition of the minde, either vertue is ouershadowed with some vice, or vice ouercast with some vertue. Iohn Lily.

The goods of the Minde.

THe Sun-beames although they touch the earth, yet they are there, whence they are sent: so the minde of a wise man although it be conuerfant here and there, yet it is with himselfe. Seneca.

As the foolish vulgar people with great labour, and with great cost doe seeke for remedies and medicines which growe in the furthest Indies and in Aethiopia, when that springeth in their gardens, which can better cure them: so with great endeuour we seeke for abroad the furniture of a hap­py life, in Empire, in riches, and pleasures, when it is in our mindes and soules, which doth make vs happy.

The diseases of the Minde.

IF the fountaine be muddy and troubled, whatsoeuer streams from thence cannot be pure: so if the mind be infected with e­uil affections, it doth vitiate all things that come from it; but the contrary hapneth, if it be pure and peaceable. Plut.

As Xenophon admonisheth, we shoulde especially remēber to honour God in pros­perity, that if at any time neede and neces­sity fall vpon vs, wee may boldly goe vnto him, as being already our friende: so those sayings which may cure the diseases of the mind are long before to be prouided, that when wee haue neede, they being familiar vnto vs, they may easily helpe vs. idem.

As fierce and cruell dogs barke at euery noise, but are quieted only with that voice they knowe: so the diseases of the minde when they rage cannot bee restrained, ex­cept the sayinges and admonitions bee knowne and familiar, which may correct them being moued. idem.

As a sicke body can neither endure heat nor colde: so a sicke minde is alike offen­ded in prosperity and aduersity. idem.

[Page] They that cast & vomit sailing vpon the sea in a ship, do thinke that they should be better if they went out of that ship into a foist or galley; but it is to no purpose, they carrying about with them fearefulnes and choler: so they in vaine doe change the course of their life, who doe beare about with them the diseases of the mind. idem.

To them that be sicke all thinges are te­dious and troublesome, they loath their meat, they accuse their Phisitions, and are angry with their friends; but their health being restored all things are pleasant vnto them: so to a sick mind euery kind of life is vnpleasant, but to a sound mind no kind of life is vnpleasant. idem.

One cough doth not breed the cōsump­tion of the lungs, but that which long con­tinueth: so one errour doth not forthwith beget a disease of the mind. Seneca.

As some doe alwaies carry about with them precious stones, against diseases, be­witchings, drunkennes, thunder and light­ning, against ruines & such like euils: so it behooueth vs to haue alwaies at hād some precepts of Philosophy against the disea­ses of the mind, as against lust, anger, ambi­tion, couetousnes and such like.

The Heart.

EVen as he that would play vpō an harp, or anye other instrument of Musicke, ought before all things to haue his strings well tuned, that they may fitly and melo­diously agree one with another: so it is ne­cessarie also that our heart (seeing it is the chiefe instrument of that heauenly Mu­sicke) be first well tuned and prepared, for there can bee no harmonious consort in a iarring and vntuned instrument. Lodouicus Granat. lib. de deuotione.

As milke, and many other meates are so delicate and daintie, that the verie ayre doth taint them, and make them vnsauou­rie; and the vntemperatenesse of the aire, as some affirme, doth put a Lute or a Harp out of tune: so great, or without doubt much greater is the tendernesse and dain­tinesse of mans heart, and is troubled for lesser cause. ibidem.

Euen as the sight of the eyes is hurt with a small thing; and the brightnesse of a glasse is stained and obscured with a litle breath: so a much lesser chaunce, and a much lighter hurt is inough to dimme the brightnesse of our heart, to darken the eies [Page]of our soule, and to disturbe togither with our deuotion, all our good affections. ibidem.

As painters are wont first to mundifie and whitelime the table, in which they paint: so also the table of our heart is first to be wiped & whited, in which the image of God shalbe pictured and formed. ibid.

As an handmaid, that worketh in the presence of a Queene, standeth before her Lady with great grauitie, with presentnes of mind, and orderly composition of bo­die, making notwithstanding neither losse nor delay in her work: so the heart of man hath such aptnes & promptnes, that with due reuerence and attention it may be lif­ted vp to that maiestie, which filleth hea­uen & earth, not omitting nor neglecting any of those things it doth. ibidem.

As there is nothing which dooth more stir vs vp vnto good, then the vigour and strength of the heart: so there is nothing, which doth more extinguish heat and fer­uour in vs, then the weakenesse and fain­ting of the same. ibidem.

As that is the best way to driue danger from cattel, to keepe them from feeding in daungerous places: so also it is needful that we do, if wee will driue away the dangers [Page 54]of a scrupulous heart. ibidem.

Euen as a stone is mooued more swift­ly, when it approcheth nearer his Center (as the Philosophers say) because it nowe beginneth to tast and feele the vertue and conueniencie of his naturall place: so also mans hart created of God, is more strong­lie moued, when it now beginneth to feele and tast somewhat of his creator. ibidem.

As a moorish and fenny lake doth send foorth many grosse vapours, which doe so darken the aire, that scarce any thing can be seene clearly in it, till the Sun dissolueth them: so our heart dooth cast foorth such mists and fogs of cloudie cogitations, that nothing can be well discerned in it, vntill they bee dissipated and disseuered by the heate of deuotion. ibidem.

As the heart is the beginning of all our works: so according to the qualitie and affection of our heart, such also is the qua­litie & affection of our works proceeding from it: which thing also we see in water flowing from a fountain: if the fountain be muddy and troubled, the water wil also be muddy & troubled: but if the fountaine be clear & bright, the water wil be so too. ibi.

Euen as a yong set or slip cannot be graf­ted into a tree, vnles first that brāch be cut [Page]off, into whose place it is to be inserted: so the diuine will cannot be grafted into our heart, vnlesse first our owne will be lopped away; for these two willes are contrarie the one to the other. ibidem.

Euen as water of his owne naturall mo­tion doth alwayes slide and drop downe­wardes, and if any one desireth to hinder that passage, hee profiteth nothing, for it will seeke for some corner or chink, which it may breake through: so also our heart is alwayes readie bent to all kinde of plea­sure, so that if silence bee imposed vpon it, and any one thing be denied vnto it, forth­with it swelleth and rageth, now winding this way, nowe that way, seeking for a vent, and neuer resteth till it hath satisfied the lust. ibidem.

As working vessels are preserued from breaking by vent: so wofull hearts are de­liuered from bursting by words.

The stone Tirrhenus, so long as it is whole swimmeth, but being once broken sinketh: so the heart of man beeing once broken, it soone sinketh, and being diuers­ly distracted, it is easily ouerwhelmed.

Almightie God concerning the East gate of the Temple sayth thus; This gate shall be shut, and shall not be opened, and [Page 55]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.

[Page] 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 [Page 56]world with the nearnesse of his brightnes: so a good conscience although it bee not fully & plainly known, yet it reioiceth and gladdeth y^e 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.

[Page] 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 [Page 57]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 [Page]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 [Page 58]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 sawe in Africa dogges carying stones into the water, till the water was risen so high that they might lappe of it; the like he reporteth of a dogge casting little stones into a pot of pottage, til they rose so high that he might eate them: so that which is wanting vnto vs in strength, is to be supplied by Art.

As great waights which can bee lifted vp by no mens strength, are easily drawne aloft by engins and deuices: so that which thou canst not do by force, thou maist easi­ly atchieue by arte and reason.

As in houses there are portals before the entrye; and as Cities haue suburbes by which they are gone into: so before vertue the liberall Artes are placed, for [Page]it is gon vnto by this way. Philo de congres­su quaerendae eruditionis gratia.

As the Gate is the entrance into an house: so learnings encyclopedarie is the entrie vnto Vertue. Idem lib. de profu­gis.

As the sight dooth receiue light from the ayre: so the minde doth receiue light from liberall disciplines, that it maie be made more sharpe and piercing for the mysteries of Philosophie. Aristoteles apud Laertium, lib. 5. Cap. 1.

As those first letters, by which children learne their elements, do not teach the li­berall Artes, but are as an induction vnto them: so the liberall Artes doe not bring the minde vnto vertue, but prepare it, and make it fitte for vertue. Seneca. Epist. 89.

As the diggers of welles many times do not finde the water they seeke for: so they that seeke for perfection and felicitie in Artes, doe misse of their ende. Philo lib. de Plantatione Noe.

Education.

AS many vnprofitable weedes grow in a field, which are naught themselues, [Page 59]but yet are the signes of a fertile and plen­tifull ground, if any man woulde till it: so manie vnrulie affections of the minde be­ing badde of themselues, doe argue no badde wit, if education did rightlie applie them. Plut.

There is not almost any tree, but it wax­eth wild and crooked, if it want culture: so there is no wit so happie, but it degenera­teth without orderly education. Idem.

They that bring vp horses wel, do teach them to obey the bridle: so he that will in­struct children, must first make them at­tentiue. idem.

There is no horse that well brooketh his Rider, but hee that is tamed by Arte and cunning: so there is no witte, but it is barbarous and wilde, except it be tamed by education, and trained to moderation by precepts, idem.

There is no beast so wilde, which is not tamed by skill: so there is no wit so rude and clownish, which by education grow­eth not milde. idem.

As husbandmen vnderprop yong trees, that they may encrease & grow straight: so hee that educateth yong wits, addeth pre­cepts, and wholesome admonitions, least they wander awrie. idem.

[Page] As Corke is in vaine tied to Nets, that they may swimme, if the Leade be so pro­portioned that it drawes them vnder wa­ter: so we are instructed in vaine in the pre­cepts of well liuing if our wickednesse wil not suffer vs to arise out of foolishnesse. idem.

As a field vntilled, doth not onely re­maine vnfruitfull, but also doth bring forth manie weedes: so youth capable of rea­son, except it bee exercised in honest pre­cepts, doth not onely not become good but runneth into many vices. idem.

A Beare doth bring foorth shapelesse whelps, and doth forme them by licking: so it is meete that a yong wit be polished by long industry. Plin. lib. 8. cap. 26.

The yong Cuckow being a bastard de­noureth the legitimate birdes, and the dam too: so many brought vp with great cockering, as Cockneys bee, ouerthrow their educators Plin lib. 10. cap. 9.

A tree vnfruitfull of it selfe, by grafting becommeth fruitfull: so a slender wit by good education may be brought to verie good passe. Plin. lib. 17. cap. 14.

A tree of the owne nature, dooth beare but one fruit; but by grafting bringeth forth many kindes: so they that haue no­thing [Page 60]but their own nature to direct them, do alwayes pipe one tune, but they that by education growe artistes; haue many har­monious Diapasons.

As there be certaine fountaines, that by drinking of them do change the skinne and haires of man and beast into white and blacke: so in the countenaunce and foreheade of a man doth shine, with what precepts hee hath beene indued, and from what authours he hath drawne the condi­tions of his life.

As potters clay and morter, while they are moyst and soft, are easilye fashioned to anie likenesse: so young rude mindes are fitte for anie discipline. Plin. lib. 36. cap. 24.

As the herbe Fenegreeke, the worse it is vsed, the better it prospereth: so some chil­dren the lesse they are cockered, the better they are. Plin. lib. 18. cap. 16.

Morter is presentlye to bee vsed, be­cause it quickelie hardeneth and dryeth: so young yeares is foorthwith to bee fra­med to learning and good maners, be­fore it growe hard, and will not admit the hande of the fashioner. Plin. lib. 36. cap. 24.

The Adamant is mollified by one thing, [Page]otherwise it yeeldeth not to the Smithes hammer: so there is no wit nor dispositi­on so rustical and sauage, but by one thing it may be ordered and tamed. Plinius lib. 37. cap. 4.

An Ape dooth almost kill her young ones by embracing them: so manie Pa­rents do corrupt their children by immo­derate loue and affection in their bringing vp Plin. lib. 9. cap. 54.

In the tillage of ground, first it is meete that the grounde bee good, next that the tiller bee skilfull, and then that the see de bee good: so in the tillage and culture of the minde, the nature and disposition of the childe doth resemble the earth, the schoolemaster the tiller, and the wholsom instructions the seede. Plutarchus de li­beris educandis.

As cart wheeles bended by force, can neuer againe bee brought to their former rectitude: so some wittes depraued by education, can neuer againe be corrected. Idem in Moralibus.

As ground the better it is, the more it is spoyled, if it be not tilled: so wits the riper they are, the worse they become, if they be not instructed ibidem.

As all grounds are not fruitfull, that [Page 61]are tilled: so all wits doe not bring forth fruit, that are well educated. Cicero libro 2. Tusc. quaest.

As an husbandman delighteth to see fruite of that tree hee planted; and a shep­heard to see encrease of those sheepe hee keepeth: so doth a schoolemaister and a Tutor reioice, to see those wits thriue and prosper, which they haue vertuously and industriously taught and tutered. Seneca lib. 2. epist. 34.

As branches of trees grown crooked of a long time, cānot be brought to straight­nesse, although they be often bended with the hande: so they that are scarce honest­ly borne, & scarce ingeniously brought vp doe alwaies looke to the grounde; that is, they loue base and vile thinges, neither euer are lifted vp vnto vertuous or valo­rous endeuors. Politianus in Lamia.

As in a fat ground, which no tiller hath touched, grow thornes and bushes: so of­ten in a generous minde, vnlesse ingeni­ous education helpe, vices spring vp with vertues. Idem de ira.

As husbandmen weede their fieldes of hurtefull plants: so parentes and teachers shoulde weede vices out of the mindes of their ehildren and schollers. ibidem.

[Page] An vntamed horse becommeth dange­rous: so an vntaught sonne becommeth mischieuous.

As a field long neglected groweth wild, and bringeth forth briers and thornes: so youth neglected bringeth forth vices and vanities. Chrysost. hom. 5. in. Math.

As we doe not set a mad or a drunken keeper ouer our horses and Asses: so wee should not set an asse-headed schoolemai­ster, or a vicious Tutor ouer our Children. Idem hom. 60.

As a vessell doth keep the tast of the first liquour, that it was seasoned with: so doe childrē tast of their first education. Horati.

The Greeke history reporteth that A­lexander, that most potent king, and con­queror of the world, could not leaue those vices, which hee had in his tender yeares learned of his maister Leonida: so whatso­euer we are infected withal in youth, wee cannot relinquish in age. Hieronimus epist. ad Laetam, de institutione filiae.

As water doth follow thy finger, guiding it whither thou pleasest: so tender age is flexible to any thing, and is easily drawne whither soeuer thou leadest it. Idem epist. ad Gaudentium de pacatulae educat.

Parents.

AS a Scorpion is not then only supposed to haue a sting, when he smiteth, but is alwaies to bee taken heed of: so they that are propagated of wicked parentes, al­though they doe not presently runne into mischiefe, yet they haue poison. Plut.

As fishes bredde and nourished in the sea, haue no tast of the saltnesse of the sea: so some being bred & brought vp among Barbarians, are farre off from all Barba­rousnesse.

As the younger Storkes do sustaine and releeue their aged and decrepit dammes: so should children prouide for, and succor their aged and decaied parents. Philo. lib. de Decalogo.

As the Eagle, (beeing the vnnaturallist birde to her young ones, that flies in the ayre,) casteth one of her two young ones out of the neast, and nourisheth the other: so many vnnaturall parents, especially the female sexe, maketh especially much of some one childe, and neglecteth all the rest; the eldest hath all the landes, and the other become beggers. Basilius Homil. [Page]8. exameron.

Birdes that haue griping tallents doe beate their young ones, when they are fledgd, and cast them out of their neastes: so many churlish and filthy minded pa­rents, then especially shew their scuruines and vnnaturall dealing to their children, when they grow to pregnancy and matu­rity. Isidorus Clarius orat. 57. tom. 1.

The Crow is commended for the loue to her young birdes, because shee waiteth vpon them when they begin first to flie, and seeketh foode for them: so those pa­rents are to be praised, who continue their kindnesse to their children, not onely in childhood, but also in further yeares, ibid.

As the Emperour Octanianus taught his sonnes feates of war, and his daughters the Art of cloathing, that they might get their liuing, if any aduersitie happened: so should parents doe now a daies, and then so many gentlemens children shoulde not come to the gallowes. Policrates libro 6. Cap. 4.

Ely the Priest brought the curse of God vpon himselfe, and vpon his children, be­cause he did not correct them: so do ma­ny parents now adaies.

Aulus punished his sonne with death [Page 63]because he helde friendship with Catiline his enemy: so should Christian parents pu­nish their children for keeping ill compa­ny, although not so seuerely. Augustin. lib. 5. de ciui. Dei. cap. 18.

Children.

AS Iron and steele do excel other things in hardnes, but are exceeded of the A­damant: so the loue towards children is a mighty and a powerful thing, but the loue towards God doth excell it.

As the sap and moisture doth ascende from the roote to the plant, but the plant doth not returne it againe to the roote but to fruit & seed: so the loue of parents doth ascend from them to their children, but it doth not return again from the children to the parents. Chrysost. hom. 1. ex varijs in Mathaeum locis & homil. 32. operis imperf.

As children resemble their ancestors in the shape of body, & disposition of mind, in habit, gesture, aduice, and action: so it is probable, that in the seed of Princes there is a certain hability engendred beseeming a Prince. Philo, de legatione ad Caium.

As it is the rule of nature, that euery man should be borne hauing two eies and fiue [Page]fingers, yet somtimes that the workes of God might be manifested, some haue sixe fingers: so man seldom erreth beyond the lawe of nature, that the child is borne vn­like his parents. Chrysostom. Homil. 45. in Math.

As a Scorpion is not only to be thought then to haue a sting, when hee smiteth, but is alwaies to bee taken heede of: so those children that descend from wicked parentes although they doe not offende, yet they haue poyson. Plutarchus in Moral.

As the soft waxe receiueth whatsoeuer print is in the seale, and sheweth no o­ther impression: so the tender babe being sealed with his fathers giftes, representeth his image most liuely.

Wheat thrown into a strange grounde, turneth to a contrary graine; the vine tran­slated into another soile chāgeth his kind; a slip pulled from the stalke withereth: so a young childe as it were slipped from the paps of his mother, and put out to nur­sing, either changeth his nature, or alte­reth his disposition.

A newe vessell, will long time sauour of that licour, that is first powred into it: so the Infant will euer smell of the nurses ma­ners [Page 64]hauing tasted of her milke.

As the moisture and sappe of the earth doth chaunge the nature of that Tree or plant that it nourisheth: so the wit and dis­cretion of a childe is altered and changed by the milke of the Nurse.

As the parts of a childe, as soone as it is borne, are framed and fashioned of the Midwife, that in all pointes it may bee straight and comely: so the maners of the childe at the first are to bee looked vnto, that nothing discommend the minde, that no crooked behauior or vndecent demea­nour be found in the man.

As the stecle is imprinted in the softe waxe: so learning is ingrauen in the mind of a young impe.

Cockering.

APes almost strangle their whelps with embracing: so many parents by too much cockering their children do vtterlie spoile them. Plin. lib. 5. cap. 54.

The young Cuckow, although a bastard, yet it deuoureth the legitimate yoūg ones, with their dam: so some children brought vp with too much cockering and loue, [Page]do subuert their parentes. Plinius libro 10. cap. 9.

The herbe Fenegreeke, the worse it is handled, the better it prospereth: so some children the hardlier they are dealt with, the better men they proue, and some again the more they are made of, the worset they are.

As vnbridled Colts do cast their riders: so cockered Cockneys do subuert their fa­thers houses, and consume their patrimo­nies.

Youth.

EVen as out of a Vessell, first that com­meth forth, which is the purest, but that which is troubled and muddie sinketh to the bottome: so in the age of our life, that which is the best, is the first. seneca E­pist. 109.

As it is an argument that that new wine, will not last long good, which at the first is too fine and cleere: so it is a signe of fu­ture debility, if the iointes of the body bee too soone knit, and the limmes at the first appeare beautifull. Lodouicus Granatensis in lib. de Deuotione.

As that wine which pleaseth in the tun­nell, [Page 65]wil not wel carry age, but that which is hard and smart at the first, afterwardes contenteth very well: so youth soone ripe soone rotten, but that which is harder and of lesse pregnancy at the beginning, after­wards commeth to maturity and fruitfull ripenesse. Seneca.

As in a soft and gentle molde, any print or forme we like, may easily bee effected. euen so in the first estate of greene and de­licate youth.

As a field vntilled, doth not only remain vnfruitfull, but also doth bring forth many weedes: so youth capable of reason, except it be exercised in honest precepts, doth not onely not become good, but runneth into many vices. Plut.

As Countries and Cities leaue them that saile in the sea: so childhood first slip­peth away, then youth, and then olde age. Seneca epist. 109.

As no man perceiueth the comming of Storkes, but that they are come; ney­ther knoweth any man of their departure, but when they are gone; because they doe both priuily in the night: so no man vn­derstandeth that youth departeth, but that it is departed, nor perceiueth that oldage is comming, but when it is come. Plinius [Page]libro 10. cap. 23.

As the parting of waies doth but a little differ at the first, but the further that their parting extendes, the distance is more and more increased, so that their differēces are very spatiously opposed: so in youth a little progresse of yeares doth make a great dif­ference, Synesius de prouidentia, lib. 1.

Ezechias mourned and was disquie­ted, because hee was to die being young. For as vnripe apples are pulled from the tree by force, but being ripe and come to age, they fall of their own accord: so yong men are hardlie perswaded to leaue this life, and die as it were vnwillinglie, but olde men depart more quietly and peace­ablie. Hector Pintus in Cap. 38. E­sayae.

As the finest buds are soonest nipt with frostes; and the sweetest flowers sorest ea­ten with Cankers: so the ripest and youn­gest wittes are soonest ouergrowne with follies.

As the olde Foxe is more subtile then the young Cub; the Bucke more skilfull to choose his food then the young fawnes: so men of age feare, & foresee that which youth leapeth at with repentance.

As the minerals of Aetna stooue fire; [Page 66]& as the leaues in Parthia burne with the sunne: so young yeares are incident to the heat of loue, and affection will burst into amorous and youthfull parties.

As the nettle wil haue his sting: so youth will haue his swing.

As the Iuniper is sowre when it is a twig, and sweete when it is a Tree: so youth in time leaues his wanton waies, and direc­teth his daies after a more moderat course.

As a seale is easily imprinted in soft wax, but if it grow hard, it is don more difficult­lie: so the wits of youth and children ea­silie receiue any discipline, but if they bee hardned by age, the impression is the har­der. Plutarke,

As they that haue beene kept in bonds, doe wander more licenciouslie, then they that neuer came in fetters: so doth youth, when it is freed and loosed from the go­uernement of a maister. Plutarch in Mo­ralibus.

As morter and clay, while they are moist, do follow the hand of the fashioner for any forme: so tender and young mindes are fit to receiue any erudition and discipline. E­rasmus in similibus.

A yōg vine doth yeeld greater aboūdāce of wine, but y^t which is elder doth yeelde [Page]better wine: so young men speake moe things, but old men speak more profitable things, and more to the purpose ibidem.

Peaches are dearely solde, because they do not last aboue three daies: so youth is to be highly prized, bicause it soone fadeth ibidem.

There is a country in India called Pando­rum, the people whereof in their youth haue white heades, but in their olde age blacke: so some are verie sober and mo­dest, when they are young, but growing further in yeares, doe waxe childish, and wholy bequeath themselue [...] [...]o vanity and villany, according to that verse:

As the Estriche digesteth hard Iron to preserue his health; as the soldiour lieth in his harnesse to atchieue conquest; and as the sicke patient swalloweth bitter Pilles to bee eased of his griefe: so youth shoulde indure sharpe stormes to finde reliefe.

As in the faire Summer wee repaire all thinges necessarie for the colde Winter: so good manners in youth, and lawfull ex­ercises, be as it were victuals and nourish­ments for age.

[Page 67] As the Cipres tree, the more it is wate­red the more it withereth, and the oftner it is lopped, the sooner it dyeth: so vn­bridled youth, the more it is by graue ad­uise counsailed, or due correction controu­led, the sooner it falleth to confusion, ha­ting all reason t [...]t woulde bring it from folly, as the tree doeth all remedies that should make it fertile. Iohn Lily.

As a horse is not to carry his own bridle: so youth is not to rule himselfe in his owne conceipts.

Vertue.

AS in a Meddowe full of odoriferous flowers, it is a difficult thing to gather the fairest and sweetest: so it is a hard thing to finde out which of the vertues is most excellent, that the palme and victory may be giuen vnto it. Greg. Nazianz. orat. de paupertate fouenda.

As the ende of husbandry is the gathe­ring of fruit, the ende of building is the in­habiting of the house, the ende of sayling is riches, and the ende of contending is a crowne: so the ende of vertue is, that thou maist be called the seruant of God, and be [Page]so in deed Gregorius Nycenus in Mystica Mosaycae vitae enarratione.

As pleasure is founde in Tauernes, in Cookes shops, in Bathes, & amongst wic­ked men: so vertue is founde in Temples, in Vniuersities, in studies, and among good men. Seneca de beata vita.

As the goodnesse of an horse doth not cōsistin goldē bridles, in costly trappings, or in a veluet saddle, but in the swiftnesse of his running, the strength of his legs, and the firmenesse of his pace: so the vertue of the minde doeth not consist in riches, in the health of the body, in humane esti­mation, or in libertie, for these thinges may bee taken away; but in a right know­ledge of God, and an vpright liuing a­mong men. Chrysost. hom. quod nemo lae­diturnisi a seipso.

As it happeneth in trees, if one take a [...] way the fruit with the leaues, and cut off all the branches, the roote still remay­ning sounde, the tree eftsoones flourisheth with greater beauty: so if the roote of ver­tue remaine sounde, although riches bee taken away, and the bodie putrifie, yet all thinges returne with greater plenty, as wee may see in Iob. Idem hom. 4. ad popul. Antioch.

[Page 68] If you tread a precious stone in the durt it sheweth the beauty more perspicuously: so the vertue of the Saintes, whethersoe­uer it bee throwne, it still appeareth more beautifull, whether it be in seruitude, in prison, or in prosperitie. Idem hom. 63. in Genesin.

As an odoriferous oyntment doth not keepe his fragrancie shutte vp within it selfe, but doth sende it forth, and swee­ten those places neare vnto it: so generous and excellent men doe not hide their ver­tues within themselues, but do both helpe others, and make them better. Idem. hom. 2. in 1. ad Thessalonicenses.

The barke of a tree is sowre & bitter, but the fruit is sweet and pleasant: so vertue is bitter, but it bringeth forth most sweet and delicate fruit: Idem hom. 30. in 1. Timoth.

As in a Lute melody is not made by the touch of one string, but all are to be finge­red: so all vertues are to bee obserued and practised. Idem sermone de vitijs & virtutibus.

As there is no victorie without concer­tation: so there is no vertue without an e­nemy. Lactantius de opificio dei cap. 20.

As in vntilled fields, before we sow, wee first clense them of thornes, brambles, and [Page]briers: so vices are first to be purged out of our soules, before we sow vertues in them, whence the fruites of immortality may spring. idem lib. acephalo.

As chaines bee linked one within ano­ther: so be vertues; prayer depends of loue, loue of ioy, ioy of gentlenes, gentlenes of humility, humility of obedience, obediēce of hope, hope of faith, faith of hearing, and hearing of simplicitie. And as vertues be chained togither, so also bee vices; hatred dependes of anger, anger of pride, pride of vaine glory, vaine glory of infidelity, infi­delity of hardnes of heart, hardnes of heart of negligence, negligence of slothfulnes, slothfulnesse of idlenesse, idlenesse of im­patiency, and impatiency of pleasure. Ma­carius hom. 40.

As it is in wealth, hee that hath much woulde haue more: so in vertue, hee that hath gained one vertue, will labour to get moe, and hee that hath done one vertuous deede, wil go forward to do moe. Chrysost. orat. quarta aduersus Iudaeos.

As a Pilot guides his ship by the sterne: so a wise man gouernes his actions by ver­tue. Idem hom. 26. in Genesin.

As he y^t sits vpon an high rock, cares not for y^e waues of the sea, which he seeth tossed [Page 69]aloft, and conuerted into froath: so he that hath seated his securitie and rest vpon ver­tue, is of a quiet and peaceable minde, and laugheth at the worldes turbulent estate. ibidem.

As the billowes of the sea sometimes seeme to be caried aloft, and sometimes to be deepely depressed downwards: so they that contemne vertue, and worke wicked­nesse, sometimes through pride doe floate aloft, and sometimes are throwne downe to hell gates. ibidem.

As fire dooth burne the matter put into it, making light the ayre adiacent: so ver­tue doth burne and consume vices, filling the soule full of light. Philo lib. quis rerum diuinarum haeres.

As after the death of a Musitian, or a Grammarian, their Musick and Grammar doth perish with thē, but the Idaea of these artes doe endure with the worlde for euer, according to which the present age, and that to come are to bee made Musitians, and Grammarians: so if the wisdom, tem­perance, iustice, and fortitude of euery one particularly should be taken away, yet in the immortall nature of this Vniuerse, im­mortall wisedome and incorruptible ver­tue is engrauen, according to which both [Page] [...] [Page 67] [...] [Page] [...] [Page 68] [...] [Page] [...] [Page 69] [...] [Page]the vertuous men of this age, and of the future time shall bee censured and ap­prooued. Idem, in lib. quod Deus sit immu­tabilis.

As a seale Ring remayneth vnhurt, al­though that which it sealed be spoiled and marred: so although alvertuous impressiōs and Characters bee abolished out of the minde through a wicked life, yet vertue preserueth her estate incorruptible, beeing not subiect to any fate. Idem in lib. quod de­terius potiori insidietur.

As we must not handle Musick rudelie, nor Grammer vnlearnedlie, nor anie other Arte peruerslie: so wee must not vse wisedome craftilye, nor temperaunce beastly, nor fortitude rashly, nor pietie su­perstitiouslie, nor any other vertue illibe­rallie. ibidem.

As the rysing Sunne dooth gilde the whole heauens with his lustre: so Ver­tue with her beames dooth illustrate the whole soule of man. Idem in lib. de planta­tione Noe.

They that go on false grounde do often fall, but they that trauell on sound ground doe make sure footing: so they that suffer themselues to bee ledde by the externall goodes of their bodies, doe often fall, but [Page 70]they that go vnto God by vertue, their voi­age is firme and certaine. idem. lib. de A­brahamo.

As the first and chiefest part of a liuing creature is his head, the second his breast, the third his bellie; and as in the soule the first and chiefest part is the part rationall, the second irascible, and the third concu­piscible: so the first and chiefest of all ver­tues is wisdom, which is conuersant about the head, & the rationall part of the soule; the second is fortitude, which is conuer­sant about the breast, and about wrath, the seconde part of the soule; and the third is temperance, which is occupied about the bellye, and the part concupiscible, which hath the third place in the soule. i­dem. lib. 1. allegoriarum legis.

As the enioying of health doth shew vs the inconueniences of sicknes: so vices do declare vnto vs what goodnesse vertue hath in it, and darknesse doth tell vs, what an incomparable good light is. Hierony­mus epist. ad Rusticum.

As the missing of one member doth de­forme the body of man: so the neglecting of one vertue doth shew the imperfectiō of the soule. Diadochus de perfect. spirit. ca. 24.

As a cloud doth not make the Sun to lose [Page] [...] [Page 70] [...] [Page]his light: so neither doth disaster fortune dimme the beautie of Vertue. Tyrius Pla­tonicus sermone 26.

As a Lute doth profite others by the sounde, but neyther heareth nor vnder­standeth any thing it selfe: so they that speake of vertue do profit others, but not liuing thereafter, do no good vnto them­selues. Diogenes apud Laert. lib. 6.

As spices do make clouts & ragged ap­parel smell sweet, but silke doth stinke be­ing greased & infected with sweat: so any kind of life is pleasant, if vertue be ioyned vnto it, but wickednesse doth make the glorious and splendent life irkesome and intollerable. Plut. in Moralibus.

As a swift horse dooth runne of his owne accorde: so he that is inflamed with the loue of vertue, needeth not a monitour. ibidem.

As all things are pleasing to a Louer is his loue: so in whom we loue vertue, wee delight to imitate his gesture, his gate, and looke ibidem.

As they that loue trulie, doe loue in their beloueds their stuttering and pale­nesse, or whatsoeuer defect: so the Louer and embracer of vertue dooth not abhorre the banishment of Aristides, nor the po­uertie [Page 71]of Socrates, nor the condemnation of Phocion. ibidem.

As of fire and earth, the worlde is com­pounded, being necessary elements, as Pla­to saith, the earth yeelding solidity, and the fire giuing heate and forme: so great em­pires are not obtained, except vertue bee mingled with fortune, and one be an helpe vnto an other. ibidem.

As that is no true loue, which wantes iealousie: so hee loueth not vertue entire­lie that is not inflamed with the emula­tion of good deedes done of others. ibi­dem.

As a Candle light is obscured by the light of the Sunne: so the estimation of all corporall matters is obscured by the spendour of vertue. Cicero lib. 2. Of­fic.

As our bodilie eyes are cleared and purged by certaine Medicines: so the eyes of our minde are enlightened by loo­king vppon vertue. Seneca. lib. 2. Epist. 116.

As great Obeliskes are not made with­out great labour, by reason of their huge­nesse, but beeing once builded, they con­tinue infinite ages: so it is a hard matter to attaine vertue, but beeing gotten, [Page]it neuer dieth. Plin. lib. 36. cap. 29.

The tree Lotos, which the Latines call Faba Graeca, vel Syriaca, hath a most bit­ter rinde, but most sweete frute: so the first endeuours vnto vertue are most hard, but nothing is more sweete then the fruite. Idem lib. 24. cap. 2. & lib. 13. cap. 17.

Saffron thriues the better, if it be tro­den on, and therefore that springes vp the best, that is set by pathwayes: so vertue exercised in extremities, dooth thriue the better. idem lib. 21. cap. 6. & Theoph. lib. 6. cap. 6.

The Palme tree, because it hath a plaine barke, is hard to bee climed into, but it hath most sweete fruite: so vertue hath a difficult entrance, but most pleasant fruit. Erasmus in similibus.

Bees flee to all flowers, yet doe hurt none: so Vertue and learning are so ta­ken from others, that hee is neuer the woorse, that dooth communicate them. ibidem

As the Artes were not perfected, as soone as they were inuented: so neither is vertue absolute and perfect in vs the first day.

Seldome or neuer a vaine of gold and [Page 72]siluer is found alone, but there is another not farre off: so there is no vertue solitarie, but one is ioyned to another.

As lightning dooth blast all trees be­sides the Lawrell tree, as sayeth Plinie lib. 2: so a great calamitie dooth take all thinges away, besides Vertue. For constant Vertue is a faire beautifull Bay­tree, alwayes greene, not to bee bla­sted by any lightning, nor to be destroyed by any thunder claps. Hector Pintus in cap. 17. Ezechiel.

As he is not rich, that can speake of much wealth, but hee that possesseth it: so he is not a iust man that canne reason of vertue, or knoweth the definition of it, but hee that is indued with it, and exerciseth it. idem in cap. 20.

As in the stone Opalum the semblance of manie precious stones is seene, as the firinesse of the Carbuncle, the purple of the Amethist, and the greennesse of the Emeralde, and all these shining togi­ther after an incredible mixture: so all vertues are contained in the holy Scrip­tures, and doe shine there after a wonder­full manner.

As there be seuen Planets, Luna, Venus, Sol, Mercurius, Mars, Iupiter, & Saturn: so [Page]there are seuen principall vertues, Faith, Hope, Charitie, Prudence, Iustice, Fortitude and Temperance, which vertues Heluui­cus Theutonicus particularly compares vn­to the seuen Planets in his first booke de coelo & elementis. cap. 84.

As there be seuen principall mettals, Quicksiluer, Brasse, Gold, Siluer, Tin, Iron, and Leade: so there bee seuen chiefe ver­tues, vt suprà, which the same Heluui­cus particularly cōpareth to these mettals, in his second Book de metallis & lapidibus, cap. 40.

As Garlicke hath seuen medicinable qualities in it: so haue the seuen princi­pall vertues, which the same Authour setteth downe in his third booke de vege­tabilibus & plantis. cap. 81.

As there bee fiue outwarde senses, the sight, hearing, smelling, tast, and touching: so there bee fiue inwarde vertues, Fayth, Obedience, Hope, Charitie, and Hu­militie, which the same writer compareth togither, in his sixt booke, de homine & eius membris. cap. 77.

As the bones are the strength of the bo­die: so vertues are the strength of the soule. F. Ioannes a S. Geminiano lib. 6. de homine & membris eius, cap. 77.

[Page 73] As the bones are bound togither by cer­taine ligaments: so all vertues are so com­bined and linked togither, that one cannot be had without another. ibidem.

As the bones are nourished by the in­ward marrow: so vertues are nourished by the diuine grace. ibidem.

As the best Wine is in the middest of the barrell: so vertue doth consist in a meane. Idem lib. 9. de artificibus & rebus artificia­libus, cap. 82.

It is to no purpose to light a lampe to burne, if oyle be not powred in: so it is to no purpose to teach that vertue is to bee embraced, if the way and manner bee not deliuered howe to attaine vnto it. Plus tarch.

Euen as a ditcher that by chaunce fin­deth a precious stone, dooth little esteeme it, because hee knoweth not the price of it: so ignoraunt infidels, and prophane worldlye men, make little reckoning of vertue and vertuous men, because they neither kn [...] the dignitie of vertue, nor the es [...] [...] of her followers. Lodouicus Granat [...] Ducis peccatorum.

The [...] called Sileni, were vnpoli­shed without, but curiously and with great arte wrought within: so vertue outwardly [Page]seemeth rough, when inwardly it is full of beautie. ibidem.

As blood relieueth a distressed heart: so vertue comforteth an afflicted soul. ibidem.

Euen as God is a goodnesse so vniuer­sall, that in him alone are found all the per­fections of all good: so after a certaine maner the same are founde in Vertue. ibidem.

Euen as of the conueniencie and pro­portion of the members and lineaments, and of the humours of the naturall bodie, a certaine beautie ariseth, which is accep­table to the eies of men: so of the order and vertuous frame of the life, laudablie led and formed, so great a beautie pro­ceedeth, that not onelie it is most accep­table to the eyes of God and Angels, but it is also beloued of peruerse and frowarde men. ibidem.

If a noble and beautifull woman, wor­thie of a Kings bedde, should bee married to a foule Collier, it would mooue all men to compassion, that behelde h [...]r: so much more effectuallie shall hee [...] [...]oued, that seeth vertues, woorth [...] [...]od, and diuine rewarde, to bee ma [...] vassals to compasse the drosse & dung of this world. ibidem.

[Page 74] He that selleth precious Pearles, and rich Gemmes, ought verie well to knowe them, that hee bee not deceyued in the price; and the ouerseer and gouernour of a princes house ought to know y^e deserts of euery one in the house, that he may dispose of euerie one according to his dignitie, for otherwise hee shall commit manie er­rours, and offer great inequalitie: so a man that dealeth with the woorth and va­lue of vertues, is to knowe the price and dignitie of them, that comparing them betweene themselues, he may see which is to bee preferred before others, and ren­der and tender to euerie one her due ho­nour. ibidem.

Euen as wee make greater account of an heape of Gold, then of Siluer; and doe more esteeme an eye, then a finger: so al­so it is meete and requisite that with grea­ter endeuour and diligence wee shoulde applie our selues to the worthier vertues, and with the lesser to the lesse worthie, lest we disturbe the spirituall businesse. Idem lib. 2. Ducis peccatorum.

As in all thinges as well artificiall as naturall, there are founde some truel, and some seeming and appearing so, but are not so in deede; and as there is both [Page]true Golde, and that which is false, law­full money, and counterfeite coyne, true Gemmes and false Gemmes: so also a­mong Vertues, some are true, and some that appeare to bee so, but are not so in truth. ibidem.

As the foule Toade hath a faire stone in his heade; the fine Golde is founde in the filthie earth; the sweete Kernell lyeth in the harde shell: so Vertue is ma­nie tymes harboured in the heart of him, that most men esteeme mishapen.

As the precious stone Sandastra hath nothing in outwarde appearance, but that which seemeth blacke, but beeing bro­ken, powreth foorth beames lyke the Sunne: so Vertue sheweth but bare to the outwarde eye, but beeing pierced with inward desire, shyneth like Christall.

Faith.

AS a childe that learneth his first ele­ments, ought to beleeue that his mai­ster teacheth him, and not to aske the rea­son whie this Letter is called A, and that B: so in the mysteries of Fayth, wee must not aske the reason, howe this may bee, [Page 75]and that may bee, but wee must giue cre­dite to the Scriptures. Lodouicus Granat. in lib. de deuotione.

As he that hauing neuer seene glasse be­fore, seeing a curious and an excellent ves­sell made of it, and set before his eyes, can not bee induced to beleeue that it was made of a certain kind of straw, and sand, and that only by the breath of man: so is it in matters of Fayth being considered of by the light of reason. ibidem.

As wee cannot imitate nor well vn­derstande the Arte of Bees in making their honie combes, and tempering their honie; nor the Arte of Spiders in wea­uing their Webbes; nor the Arte of Silke wormes in spinning their Silke: so much lesse can wee imitate the diuine workes, or comprehende in our reasonable vn­derstanding the mysteries of Fayth. ibi­dem.

If thou hast life, thou hast heate: so if thou hast a liuely Fayth, thou hast good workes. Nazianzene.

As fire cannot be without heate, nor the Sunne without light: so a iustifying Fayth cannot be without iustifying workes.

As a riuer commeth from a fountaine: so faith commeth from the Lord.

[Page] As water maketh the earth fruitfull: so fayth enricheth the soule with good works.

As the Carbuncle shineth in the night, and in darknes casteth light vnto the eies: so faith shineth in the darknes of heresie, and in the night of persecution, neither can it be ouercome or extinguished of either.

As there are twelue kindes of a Car­buncle: so there are twelue Articles of our saith. Isidorus.

As a garment touched with the stone Amiathon, doth resist fire, & if you hang it ouer the fire, it will not burne, but be­come brighter: so the soule beeing en­dued with Fayth, dooth resist the heate of persecution, and by it becomes more glo­rious. Isidorus.

As Quicksiluer is the Element or matter of all mettals, according to the Philosopher: so Faith is the foundation of all vertues.

As the Almond tree flourisheth before any other tree: so Faith ought to flourish before any other vertue.

As we cannot liue without the elements: so we cannot attaine knowledge without Faith. Clemens Alexandrinus li. 2. Stromat.

As nothing is delectable vnto men [Page 76]without light: so nothing is acceptable vnto God without Fayth. Origenes lib in Iob.

As a light is not lightned of Oyle, but is nourished by Oyle: so Fayth doth not growe of workes, but is nourished by workes. Chrysostomus hom. 18. operis im­perfecti.

Hope.

EVen as an Anchor fastened into the earth, keepeth the shippe safe, which stayeth in the midst of the waues, and ma­keth it that it feareth not the billowes of the raging sea: so liuely Hope being firm­ly fixed vpon the heauenly promises, pre­serueth the minde of the righteous vnre­moued in the middest of the waues of this world, & maketh it that it contēneth and despiseth al the storme and tempest of the winds. Lod Granat. lib. 1. Ducis peccat.

Euen as a sonne in all his troubles and necessities, which happen vnto him, tru­steth and affiaunceth his repose in his Father (especially if he be riche & power­full) that his helpe and fatherly prouidence will not at any time faile him: so shoulde man haue this heart of a sonne to God his [Page]father, who both can and will helpe his children better then all the fathers in the world. Idem lib. 2. Ducis peccatorum.

As a ship by the anchor is kept from the violence of tempests: so the soule by Hope is kept from the rage of temptations, F. Io­annes a S. Geminiano lib. 9. de Artificib. & reb Artif. cap. 70.

As a staffe doth support a man: so doth Hope. ibidem.

As the husbandman soweth his land in hope of fruit: so men performe the duties of Christianity in Hope of heauen. Macar. hom. 14.

As a Merchant taketh paines to furrow the vast Ocean in hope of earthly gains: so a christian strugleth through the waues & billowes of this life in hope of heauenlie reward. Basil. in Psal. 1.

As the hope of a crowne and victorie maketh the discommodities of war tolle­rable: so the hope of heauen maketh the griefes and turmoyles of this life portable. Chrysost. lib. 3. de prouidentia dei.

As an helmet defendeth the head: so Hope defendeth the soule. idem homilia nona in priorem ad Thessalonicenses.

As pillers support and vpholde earthly buyldings: so Hope supporteth and vp­holdeth [Page]spirituall buildings. Laurentius Iustinianus in ligno vitae, cap. 2. de spe.

As it did not hurt Rahab to dwell with the people of Iericho, but her faith kept her safe: so sinne doth not hurt them that in Faith and Hope doe expect their redee­mer. Macarius hom. 31.

As without sustenance the body would sinke: so without hope the heart woulde burst.

As Abraham begat Isaac: so faith begets hope.

Charity.

AS the Phisitian hateth the disease, yet loueth the person of the diseased: so we must loue that in our neighbour, which is good, and made of God, and abhor that, which man and the diuel haue made euil. Lod. Granat. lib. 1. Ducis Peccat.

As the members of the same body, albeit hauing diuerse duties and functions, and differing also in forme, do tenderly & mu­tually loue one another, be cause they liue by one, & the selfe same reasonable soule: so much more ought faithful Christians to loue one another, who are made aliue by that diuine spirit, who by how much he is [Page]more noble, by so much also hee is more powrefull to knit and vnite those togither, in whom he dwelleth. ibidem.

In the Temple there was not any thing, which either was not gold, or that was not couered with pure gold: so it is not lawful that any thing should be in the liuely tem­ple of our soule, which is not either chari­ty, or ouergilded and deaurated with cha­ritie. Idem. lib. 2. Ducis Peccatorum.

Euen as al the life of the body procee­deth from the soule: so all the dignity and worth of externall vertues proceede from the internall, but especially from charity. Ibidem.

As golde excelleth all other mettals: so Charitie excelleth all other vertues, whe­ther theologicall or morall. Geminianus lib. 2. de Metallis & lapid. cap. 40.

As in a materiall building one stone is knit vnto another by lime and morter: so in the spirituall building one Christian is ioyned to another by charity. Chrysostom. hom. 7. operis imperfecti.

As death is the end of sinne: so is charity, because he that loueth God ceaseth to sin. Ambrosius lib de Isaac & anima.

As Harts in swimming ouer a riuer, by holding vp one anothers heade, doe helpe [Page 78]one another: so wee sailing ouer the sea of this world by charity should helpe one a­nother. August. lib. 83. quaest. 8.

As Ginger is medicinable against the cold causes of the breaste and lunges: so charity is a medicine against the cold ice­nes of niggardice and auarice. Geminianus lib. 3. de vegetabilib. & plant. cap. 5.

As a roote is ingendred of moisture and celestiall heat: so charity groweth from the moisture of deuotion, and supernall heate of the holy spirit. Idem. l. 3. de veget. & plant. cap. 9.

As the Cipres tree is very fragrant in sa­uor: so the odour of charity is so sweet vnto God, that without it nothing smelleth well. Ibidem.

As the same hand is diuided in diuers fin­gers: so the charity of many doth make thē one, and yet they are seuered. Plut.

As fire in all shops is an instrument for all artisans and workemen: so nothing is well done without charity.

As the sunne is of an vniting vertue, for it vniteth the planets in their effectes: so charitie doth spiritually vnite, and therfore it is called the bond of perfection, because it perfectly vniteth the soule to God, and bindeth the harts of the faithfull together. F. Ioannes a S. Geminiano libro 1. de caelo & [Page]elementis cap. 13.

As the sun is of a reuiuing nature: so is charity, and doth translate from death to life. ibidem.

As the sun is of an attractiue power, to draw vapours vpwardes: so is charity, for it healeth the hart, and draweth vp the af­fections to God. ibidem.

As the sun and the fire are neuer with­out heat: so charity is neuer without works and well dooing. ibidem.

As the sun and the fire are communica­tiue of themselues: so also is charity. ibid.

As fire is most actiue among the ele­ments: so is charity most actiue among the vertues. ibidem.

As a light is not diminished by parti­cipation: so charitie is not lessened, by be­ing deuided to many, but rather augmen­ted. ibidem.

As heat is the chiefe agent in generati­on: so is charity in producing the works of vertue ibidem.

As heat mollifieth hard mettals: so cha­rity softeneth hard harts. ibidem.

As vessels are made of clay: so by chari­tie the heart of man is made a diuine ves­sel. ibidem.

As clay mingled with vinegar doth stay [Page 78]the bleeding at the nose: so charity tempe­red with the vineger of compunctiō, doth restrain the fluxe of sinne. ibidem.

As the Sardian stone expelleth feare, procureth myrth, maketh bolde, and shar­peneth the vnderstanding, as sayeth Dios­corides: so Charitie bringeth ioy, ioye expelleth feare, and by consequent it ma­keth bolde and valiant, and whetteth the vnderstanding to contemplation of hea­uenly matters. Idem lib. 2. de Metallis & Lapid. cap. 5.

Prudence.

AS in a liuing creature the first and chee­fest part is the heade, the second the breast, and the thirde the priuy members; and as in the soule the first & chiefest part is rationall, the second irascible, and the thirde concupiscible: so prudence is the first, and cheefest vertue, which is conuer­sant about the head, and the rationall part of the soule; the second is fortitude, which doth establish the heart, and is busied a­bout anger; and the thirde is temperance, which is occupied about the priuy partes, and the faculty concupiscible, which hath the third place in the soule. Philo. Iud. lib. 1. legis allegoriarum.

[Page] A Serpent when he is within the danger of man, of all parts of his body, keepeth his head from blowes, which hee doth either by gathering his body into a circle, or hi­ding it in an hole, and suffereth his other partes to be beaten: so if any persecution happeneth vnto vs, prudence teacheth vs to hide our heade, which is Christ, that ta­king y^e blowes vpō vs, we may safegard the faith receiued of him by the losse, if neede be, of our bodies. Hilar. cano. 10. in Math.

The prudence of the serpent is seene in two thinges, in safegarding his head, with yeelding his body to strokes; and in his drinking, for when thirst oppresses him, & hee goeth to drinke, hee doth not take his poison with him, but leaueth it in his den: so our prudence should be, in time of per­secution & temptation, rather to deliuer to the sword and fire al that we haue, then to hazard and endanger our heade, that is, to deny Christ; and secondly when we go to the holy church of God, or to prayers, or to receiue the holy mysteries, that we doe not cary with vs in our cogitations, malici­ousnes, voluptuousnes, or enmity. Epipha­nius haeresi. 37.

As a Captaine guideth his army, a Pilot his ship, God the world, and the vnderstā ­ding [Page 80]the soule: so prudence tempereth & gouerneth the felicity of this present life. Archytas apud Stobaeum serm. 1.

As a skar doth warne vs to take heed of a wound: so prudence in the consideration and memory of passed dangers doth make vs more wary & cautelous. Plut. in. Mor.

As the Beuers of Pontus do bite off their priuy members, when they are hunted, be­cause they knowe, that for them they are pursued: so it is the part of a prudent man sometimes to cast away y^t thing, for which he is endangered. Eras. in similibus.

Harts when they feele themselues woū ­ded, doe runne to the herbe Dictamnum, & presently the arrow falleth forth. Beares because their eyes often growe dimme, thrust their heades into the hiues of Bees, that being stung till the bloud follow, the grossenes of the humour may bee purged. The Lisard being to fight with the serpēt, placeth himselfe not farre from a certaine herbe, and as often as hee perceiueth him­selfe woūded of the serpent, so oftē he run­neth to that herb, & presently returneth to the cōbat as hole as a fish. The Fox cureth himself with the iuice of the pine tree. The Torteise hauing eaten the flesh of a Viper, auoideth the hurt of poison by eating wild [Page]Margerom. The serpent doth cure his sore eies by feeding on Fennell. The hedgehog maketh two holes in his caue, one towards the North, & the other towards the South, when the North wind blustereth hee shut­teth his Northren hole, and looketh to the South, and when the South wind bloweth, he openeth his hole towardes the North: so man beeing prudent and reasonable should see what is good for him, and fore­see thinges to come. Isidorus Clarius orat. 56. tom. 1.

As he should not take a Lute in his hand, that is ignorant in musicke: so hee should not take rule and soueraigntie vpon him, that is not endued with prudence. Plut.

As the Cyclope hauing his eye thrust out, stretched out his handes hither and thither without any certain aime: so a great King or mightie Potentate, who wantes pendence, setteth vpon al his affaires with great hurly burly, but with no iudgement. Plut. & Homerus lib. 9. Odys.

As Tin separateth brasse and lead from gold & siluer: so prudence distinguisheth good from euil, and discerneth things pro­fitable from hurtefull. F. Ioannes a S. Gemi­niano libro 2. De metallis, & lapidibus. Cap. 40.

[Page 81] Tinne defendeth other metals from the fire: so prudence defendeth the other ver­tues from perishing. Ibidem.

As the smelling discerneth good sauors from ill smelles: so prudence discerneth good things from bad. Idem. lib. 6. de bo­mine, et membris eius cap 61.

As Socrates by the Oracle of Apollo was helde the wisest man among the Hea­then: so Salomon by the testimony of God, was the wisest man vpon the earth, so that there hath not beene the like among the Kings, which were before him, neither af­ter him came the like. 2. Chron. cap. 1.

Iustice.

AS sinne is sweete in the beginning, but bitter in the ende: so Iustice on the cō ­trary, it seemeth bitter in the beginning, but is sweeter then hony in the ende. Ori­genes.

As a iudge would not ouercome any man, nor haue any aduersary, but pronoun­cing his sentence determineth with the honester side: so iustice is against no man, but giueth to euery man his owne. Philo lib. 1. legis allegoriarum.

As fire cannot burne without fuell, by [Page]which it is nourished: so the meate and foode of the soule is iustice, by which it li­ueth. Lactantius lib. 2. cap. 13.

As he that sitteth in a strong house, whē a storme ariseth, heareth the noyce of the tempest, and how the trees are tossed of it, but he himselfe feeleth not the blast: so he that sitteth encircled with iustice, when the world is disturbed, heareth of the hur­ly burlyes and tumultes, but is not tou­ched himselfe. Chrysost. Hom. 48. oper. imperf.

As the minde of a sinner is more and more darkened and dimmed, and is fur­ther and further remoued from the light of truth: so he that exerciseth iustice, hath his minde more and more enlightened, & ascendeth to the knowledge of greater wisedome. Idem hom. 18. operis imperfecti.

As siluer is harde, but yet to bee melted: so although iustice is seuere, yet it hath compassion, and not indignation. F. Ioan­nes a S. Geminiano lib. 2. de metallis et lapi­dibus cap. 4.

As Aristides and Phocion were the iustest men amongst the Athenians; Bias among the Prienaeans; Aristophanes among the Messenians; Timoleon among the Corinthians; Glaucus among the Spar­tans; [Page 82] Prodicus among the Grecians; Chi­ron among the Centaures; Maris among the Laodicians; Ripheus among the Troy­ans; and Hermes, Bochyris, and Myce­rinus among the Egyptians: so Fabricius, Camillus, Cato, Titus Manlius, Au­gustus, Alexander Seuerus, and Ʋr­sus Nolanus were accounted the iustest men among the Romaines.

Fortitude.

AS a stone cutter ought alwaies to haue his mallet in his hande, by reason of the harde matter which he laboureth in: so hee that will either become good, or continue vertuous, must alwaies haue for­titude in a readinesse, as a spirituall mallet to tame and ouercome the difficulties, which meete with him in the waie of ver­tue. Lodou. Granat. lib. de deuotione.

As Hartes haue great hornes in vaine, because they want courage: so it is not inough to bee riche, except thou bee vali­ant. Plut.

As they that walke stroutingly, and Shakerleyan like, are called proude and [Page]haughty persons, whereas they are termed valiant and valorous, that aduance them­selues in fight and combatte: so hee that reares and liftes vp his mind in aduersi­tie, is to be accounted valiant and inuinci­ble. Idem.

As an ill chaunce at dice, is by arte and cunning to bee turned to the best aduan­tage: so whatsoeuer happeneth in the life disasterously, fortitude and true valour tur­neth it to the best part, and maketh the best vse of it. Idem.

As Iron doth bruse all other metalles: so fortitude doth ouercome all kinde of daungers. F. Ioannes à S. Geminiano lib. 2. de metallis et lapidibus, cap. 40.

If a weight bee layd vpon the branches of the Palme tree, they do not bend down­wards after the manner of other trees, but of their owne accord to striue and mount aloft against the weight of the burthen: so the mind of a valiant man, by how much it is pressed and held downe by aduerse fortune, by so much it becommeth more vigorous and valorous. Plin. libro. 16. cap. 43.

As those partes of trees are stronger, that are opposit to the North, then those that looke towardes the South or west: so we [Page 83]are more firme & valiant in those things, in whiche Fortune hath exercised our fortitude.

The Crocodile is terrible against them that flye, but doth fly from them that fol­lowe him: so many, if thou yeeldest vnto them, rage like Lions, but if thou valiantly contemnest and withstandest them, they become as fearefull as Hares. Plinius.

As a Lion feareth nothing, but a Cocke: so a valiant hart, and a magnanimous spi­rit feareth nothing, but reproch, slaunder, and disgrace.

As a bearde is a token of heate and na­turall vigour: so fortitude to resist sinne is a signe of spirituall strength. F. Ioannes a S. Geminiano. lib. 6. de homine et membris e­ius, cap 29.

As three of the nine valiant worthyes Hector, Alexander Magnus, and Iulius Caesar were Ethnickes; and other three Iewes, Iosua, Dauid, and Iudas Machabae­us: so the other three, Carolus Magnus, Godfrey of Bullen, & Arthur of Britaine, were Christians.

As Hercules was the strongest a­mong the heathen: so was Sampson amōg the Iewes.

[Page] As Milo Crotoniata did carry at the games of Olympus a Bull a furlong, and when hee had done slewe him with a blowe of his fist, and eate him vp in one daie: so Bithon was so strong, that as Pausanius testifieth in Caelius, hee caried a Bull on his shoulders, for which memora­ble and prodigious strength, hee had his picture set vp at Argos.

Temperance.

AS Iustice commeth not by auarice and desire of gaine: so neither temperance is obtained by intemperance, nor christian conuersation by delicates and dainties, Clemens Alexand. lib. 2. paed cap. 1.

As intemperance threwe Adam out of Paradice: so temperāce is a good mean to cast sinne out of the soule. Chrisost. hom. 10. in Math.

As horses are curbed with bridles least they should proue resty iades: so the body is to be moderated with temperance, least it proue an vnruly seruaunt to the soule. Augustinus Cap 10. De salutaribus docu­mentis.

As it is impossible for a Serpent to put off his olde skin, except he glide thorow [Page 84]a narrowe place: so is it impossible for vs to put off our oulde man with his cor­ruptions, except wee enter thorowe the streight gate of abstinence, fasting and temperaunce. Climacus de discretione, gradu. 26.

As swine cannot wallow in hard dryed clay: so Diuels cannot tumble and keepe reuell-route in abstemious and temperate soules. ibidem.

As the earth if it be moderately watered doth aboundantly yeeld the seede it recei­ued, but if glutted with showers it bring­eth forth thornes and weedes: so our hart, if it bee moderately maintained, it plenti­fully powreth forth graces receiued of the holy spirit, but if it bee glutted with wine and belly cheere, it bringeth forth thornie cogitations, and corrupt weedes. Ibidem. cap. 48.

As a lampe is without oyle: so is absti­nence, fasting and temperance without charity Cesarius Arelat. hom. 32.

As gluttony kindleth the concupiscence of luxury: so temperance and abstinence mortifieth the lusts of the body. Isaac pres­byter de mundi contemptu.

As the stomacke beeing corrupted with the immoderate eating of sweet meates, is [Page]purged by a bitter potion: so they that haue liued riotouslie and luxuriouslie are neuer better cured then by a temperate and an austere kinde of life, especially if there be giuen vnto them to drink the bit­ter wine of the Lords passion: Guerricus abbas sermone primo de Epiphania.

As the Athenians did neuer consult of peace, but in mourning apparell, as De­mades saide: so moderate liuing doth ne­uer enter into our mindes, except wee be driuen to it by sicknesse and diseases. Plut. in Moral.

As in a calme the ship is made ready a­gainst a tempest: so by slender fare, and spare diet we are made more fit to auoide surfet at a large banquet: Ibidem.

Men that are onely fat, tall and strong, are like vnto the Pillers of buildings, as A­ristotle said. Ibidem.

As from ships whose pumpe is full the burden and loade is to be withdrawne: so from surfet swolne churles, that carry flesh budgets about them, meate and drinke is to be withdrawn. ibidem.

As Marriners in faire weather do spread their sailes, but when they feare a tempest they drawe them in: so the body, when it is in sound health, may feed more largely, [Page 85]but fearing a disease, it must be dealt with­all more warely. ibidem.

As the Planet Mercury is saide to rule ouer the water: so temperance doth rule ouer the waters of concupiscence and the fluds of lust. F. Ioannes a S. Geminiano lib. 1. de caelo et elementis cap. 77.

As Mercury doth dispose the childe vnto wisdome that is borne vnder his pre­dominancy: so the moderation as well of meat, as of venery doth dispose vnto the atchiuement of prudence. ibidem.

As Mercury doth alwaies goe after the sunne: so temperance maketh the flesh to yeeld obedience to reason. ibidem.

As Mercury (according to Ptolomy) swaieth rule in Gemini and Ʋirgo, but not in Piscis: so temperance hath dominion ouer Gemini, that is, ouer the senses of the bodie, which are twofold, as ouer the two eyes, two eares, &c. and it raigneth in Vir­go, because it preserueth virginity, but it faileth in Piscis, that is, in them that liue in the waters of delicacy. Ibidem.

As Tinne (according to Aristotle) is compounded of good quicksiluer, but of bad sulphur: so temperance is compoun­ded of the moderation and strength of re­gular reason, and of the delight and will [Page]of the flesh. Idem lib. 2. de Metallis et La­pid. cap. 36.

As Tinne cracketh all other metalles, that it is mixed with: so temperance and abstinence doth pull downe pride, & bru­seth all the rebellions of the body. Ibidem.

As that Amethist is good, which is beau­tified with the mixture of two colours, purple and violet: so is that temperance profitable, that is adorned with two ver­tues, with charitie, and humility. Ibidem.

As there are fiue kinds of the Amethist, as saith Isidore: so there are fiue principall partes of temperance; abstinence, sobriety, chastitie, shamefastnes, and modesty. Ibid.

As y^e Amethist is powerful against drū ­kennesse, as saith Dioscorides: so is tempe­rance. ibidem.

As the Amethist maketh men vigilant: so doth temperance. Ibidem.

As the Amethist is soft and easie to bee engrauen: so doth temperance make a mā capable of euery good & beautiful sculp­ture, of all honest actions and vertuous demeanors. Ibidem.

As Porcus among y^e Indians; Masinissa among y^e Numidians; Epaminondas amōg the Thebanes; & Lycurgus among the La­cedemoniās, were renowmed for sober & tēperate men: so Socrates, Plato, & Pericles [Page 86]were famous for tēperance among y^e Athenians, & Iulius Caesar among y^e Romans; so y^t Cato was wont to say of him, y^t he alone came sober to subuert y^e common wealth.

Abstinence.

AS a sicke man commeth to phisicke: so euery one should come to feed on dainties, that is, not seeking for pleasures in them, but releefe of necessity. Lodon. Granat. lib. de deuotione.

Euē as a dead body is preserued by myrrhe which is bitter, otherwise it would putrifie & breede wormes: so also our flesh is cor­rupted through delicacy & effeminacy, & bringeth forth vices, which otherwise by temperance and abstinence is kept in the duty of vertue. Ibidem.

As that raine is y^e best, y^t mildly showreth vpon the earth, but a suddaine & a violent raine hurteth the medowes and destroy­eth the corne: so that meate is the best for the body, that is taken temperately and w^t abstinence, but gluttony destroyeth and enfeebleth it. Ibidem.

As ful furnished tables breed lothsōe sur­fets: so mean repasts make healthful persōs

As a fasting mans spetting, is poison vn­to a serpent: euen so abstinence is the bane of all vices whatsoeuer.

[Page] As they that offer sacrifice, doe not tast of it: so certaine giue liberall entertain­ment to others, themselues notwithstand­ing being very abstinent. Plut.

As wormes in childrens bellies are kil­led by sharpe and bitter medicines: so sinne dwelling in our inwardest partes is slaine and exstinguished by abstinence & fasting. Basilius homil. 1 de ieiunio.

As the stone which the Grecians call Amianton, cannot bee polluted: so an ab­stemious person can hardly be corrupted. Ibidem.

As hunger and thirst doe make meate and drinke pleasant to the tast: so ab­stinence and fasting do season & sweeten all meates and foode whatsoeuer. Ibidem.

As oyle maketh the iointes of a wrest­ler supple: so abstinence and fasting doth ad strength vnto him that exerciseth him­selfe in pietie. Idem homil. 2. de ieiunio.

As water allayeth heate: so abstinence and fasting allayeth lust. Ibidem.

As ingurgitation and gourmandising maketh the body heauie and vnweildy: so abstinence and fasting makethe it light & nimble. Ibidem.

As they that keepe horses for the race do diet them before they runne: so he that [Page 87]will be fit for the heauenly race, must diet himselfe by abstinence and fasting. Ibidem.

As gluttony doth bring innumerable euils vnto mankind: so abstinence and fasting doth bring innumerable good thinges both to the soule and body. Chry­sost. hom. de Iona propheta.

As litle ships swiftly saile ouer the sea, but those that are ouerloaden are drow­ned in the waters: so abstinence & fasting maketh the minde lighter, that it canne easilier sayle ouer the sea of this life, and lightlier soare vp to heauen, and see that happines, which God hath prouided for it. Ibidem

As he that washeth himselfe and after­wardes tumbleth in the durte, washeth himselfe in vaine: so hee that fasteth and abstaineth from sin, and yet walloweth in sinne, his abstinence and fasting is to no purpose. Idem sermone 1. de ieiunio.

As he that recouereth a sicke man vnto health, commaundeth him to abstaine frō those thinges, that brought his disease: so the Lord after baptisme commended and commaunded abstinence and fasting vn­to vs against the sinne of gluttony; for the intemperance of the bellie disparadic'd Adam. Idem hom. 10. in Math.

[Page] As phisicke is many times vnprofitable, through the vnskilfulnes of him that vseth it: so is fasting and abstinence. idem hom. tertia ad pop. Antioch.

As horses are to be restrained with bit & bridle: so our bodies are to be brougth vn­der & to be kept vnder by abstinence, fast­inges, watchings and prayers. Augustinus cap 10. de salutaribus documentis.

As oyle maketh the raging sea calme: so fasting and abstinence extinguisheth the burning and boyling lustes of the bo­dy. Ibidem.

As a lampe is without oyle: so is absti­nence and fasting without charitie. Caesa­rius Arelat. hom. 32,

As the body becommeth vnweildy by gourmandizing: so it becommeth weake & feeble by too much fasting & abstinēce. Diadochus de perfectione spiritali. cap. 45.

As Christ by touching the waters of Iordan, sanctified all other waters: so by his fasting and abstinence hee hath sancti­fied our fastinges, and abstinence. Lodouic. Granaten.

As Apollonius Tyaneus was coūted very abstemious among y^e Heathen: so Emeri­cus y^e son of Stephen king of Pannonia is for his abstinence registred amōg y^e christians.

Praier.

EVen as a traueller after that hee hath rested himselfe, and taken meate, be­ginneth to feele ease, is refreshed, and re­couereth strength to walke & trauell fur­ther, although hee hath no delight in his meate, nor contenteth his taste: so also Prayer, which is the spirituall meate of the soule, is the cause of a new fortitude and a new spirit to walke in y^e way of the Lord, albeit oftentimes it yeeldeth no spirituall tast. Lodou. Granat. lib de deuotione.

Euen as they y^t inhabit the north partes of the world, where the cold is vehement, do keepe within doores, and in hot houses to defend themselues from the iniury and vntemperatenes of the weather; but they that cannot do this, come often to the fire▪ & being somewhat warmed do returne a­gaine to their labour: so also the seruant of God, liuing in this cold and miserable re­gion of the world, where charity is waxen key cold, & iniquity doth rage and aboūd, must often repaire to the fire of prayer, that he may grow warme. Ibidem.

As Sampson was being without his haire: so is a man without praier. ibidem.

Euen as there is no essentiall difference between him that speaketh, and him that [Page]writeth the same thing: so also prayer, which is a confession of the diuine praises, or (that I may speake more properly) a certaine petition to God for some necessa­ry thing: whether this petition bee made with inward wordes, or with outward, which are the images of internall thinges, there can be found no essentiall difference betweene this and that. Ibidem.

As the smith knoweth that his iron is first to be heated, and to be made soft, be­fore he labour to make a stampe in it: so prayer is to be vsed to the softening of the heart, that thereby it may be made ready for the keeping of the diuine law. Ibidem.

As the hill is the way vnto the moun­taine, and the meanes to ascend vnto it: so prayer is the waye, and the ascending to mortification Ibidem.

Euen as a diligent and carefull traueller that entreth into an Inne, to breake his fast, eateth, and withall is carefull to make an end of the voyage he hath taken in hande, so that although his body be in the Inne, yet his hearte and mind is about his iorney: so also the seruant of God, when he goeth to praye, let him on the one side enioy celestiall sweetnes, and on the other side let him purpose to beare troubles and [Page 89]molestations for his loue, of whom he is so much made of, and who will not haue any one to eate his bread, but in the sweate of his face. ibidem.

As the children of this world besides their dayly repast, haue their extraordina­rie feasts and bankets, in which they are woont to exceede the maner of other re­fections: so it is also behoouefull, that the righteous besides their dayly prayer, haue their feasts and spirituall bankets, in which their soules may feede, not measurablie (as at other tymes) but may bee filled and stuffed with the diuine sweetenesse, and with the plentie of Gods house, ibidem.

As the bodie is dead, and waxeth quickly filthie without the soule: so the soule with­out prayer is dead, miserable, and very vn­sauorie. Chrysostomus lib. 1. de orando Deum.

As a Citie, which is not compassed and fenced with walles, easily commeth into the subiection of enemies: so the deuill ea­sily bringeth that soule vnder his domini­on, which is not fenced and garded with prayer. Idem lib. 2. de oratione.

As trees that haue taken deepe roo­ting, cannot bee pulled vp: so the feruent prayers of the faythfull cannot bee beaten [Page]backe, till they haue ascended into the presence of the highest. Idem. hom. 5. de in­comprhensibili natura dei.

As the roring of a Lion affrighteth the beastes of the Forrest: so the prayer of the righteous profligateth the diuels of hell. Idem hom. 53. contra Apost

As the ioynts of the bodie are bound togither by nerues and sinewes: so the soules of the righteous are established by prayer. Idem lib. 2. de orando Deum.

As water is the life of a fish: so is prayer the life of a Christian. ibidem.

As Golde, precious stones, and Mar­ble doe make the houses of Kings: so prayer dooth buyld the Temple of Christ, that hee may dwell in our hearts. ibidem.

When a King entereth into a Citie, his Nobles and traine followe after: so when prayet entreth into a soule, all other vertues follow after ibidem.

As perfume well confected dooth de­light the smell of a man: so the prayer of the righteous is sweete in the no­strilles of the Lorde. Idem hom. 13. operis imperfecti.

As a Souldiour is no bodie without his armout, nor armour without a Souldiour: so prayer is nothing without fasting, nor [Page 90]fasting without prayer. Ibidem hom. 15.

As there may 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 [Page 91]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 [Page]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 [Page 92]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.

[Page] 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 had. Lodouicus 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 growe 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 prayer it growes colde, and requires much praier to heat it thorowly againe. ibidem.

As sweet water standing in an open ves­sell, hauing no couer, doth forthwith lose the sweetnesse and grace of the sent: so the sweet and pretious oyntment of Deuotion [Page]doth loose al the vertue and efficacy, when the mouth is loosed and dissolute, that is, when the tongue doth lauish and supera­bound in too much talke & prattle. Ibidem.

As fire cannot be kindled nor kept in wet and moist matter: so neither 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 yeelde an vntuned and an vnpleasant sound: so in the celestiall ex­ercise of deuotion, it is meet that the body be 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 and longer it preser­ueth the sent, and keepeth 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 y^e earth, but also now & then it raineth, and y^t plen­tifully, not for a weeke, but oftentimes lon­ger; for so it is necessary, that the heauens should be now and then more liberall to­wards [Page 94]the earth, and should so glut it, that neither the sun, nor the wind may make it dry: so also our soule besides the common & daily deaw, ought to haue certain pecu­liar times, in which our eies may doe none other thing, then showre down most plen­tiful teares of deuotion, by which our soule may bee so filled with y^e vertues & iuice of the holy ghost, that al y^e tribulations, and al y^e winds of this world may not dry it. ibid.

The feare of the Lord.

EVen as a ship is not safe without bal­lace or lastage, for it is easilie tossed with euery wind, now on this side, & now on that, to the great dāger of the ship: so is the soule endangered, which lacketh the burthen and ballace of the diuine feare, which poyseth the soule, that the windes of worldly fauour, or of diuine graces, doe not tosse and puffe it vp, and so ouerthrow it. Londou. Granat. lib. 1. Ducis Peccatorum.

As Fennel hath an opening vertue, as Plato sayth: 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 taste of Fennel put off [Page]olde age: so the feare of God putteth away inueterate sinne. F. Ioannes a S. Geminiano lib. 3 de vegetabilib. & plant. cap. 77.

As among the kindes of precious stones called Berylli, that is the best, which is the palest: so among men hee is the best that feareth the Lorde. Idem. lib. 2. de Metallis & lapid. cap. 37.

As the precious stone Beryllus beeing opposed to the sunne beames, doth burne the hande of the holder: so the feare of the Lord being heated with the loue of Christ doth burne the hand of the bearer, so that it maketh him to labor in his vocation ve­ry ardently. Ibidem.

As Princes haue Porters that keepe out vnruly people from their pallaces: so the soules of y^e righteous haue, The feare of the Lord, for their porter to keepe sinnes from them. Idem. lib. 10. de actib. & Morib. Hu­man. cap. 80.

As he that hath his body fastned thorow with a naile, cannot easily doe any thing without griefe: so hee that hath his soule pierced thorowe with the feare of God, cannot easilie commit any filthy offence. Basil. in principium Prouerb.

As by a bridle a Horse is helde from his rage: so by feare the soule is kept from [Page 95]sinne. Chrysostomus De verbis Isayae, ho­mil. 5.

As an Oake deepely rooted is not ouer­thrown by the force of the wind: so a soule deepely founded in the feare of the Lorde is not ouerwhelmed by the windes of temptation. Idem Hom. quinquagesima ter­tia in Ioan.

As a beame of the Sunne entring in­to a house by a crannie, doth enlighten all thinges in the house: so if the feare of the Lorde bee in the soule, it shew­eth vnto it, all her sinnes, albeit they bee very small. Climacus De discretione gradu. 26.

Perseuerance.

AS it doth not profit to haue sailed suc­cesfully and prosperously a long voy­age, if at length we make shipwrack in the Hauen: so it profiteth not to haue liued religiously without final perseuerance. Lo­douic. Granat. lib. 2. Ducis Peccatorum.

Euen as a student in the liberal sciences, if he daily make progresse in good letters, and diligently frequent the Schooles, in a very short time commeth to the perfection of the artes he studieth: so on the contrary [Page]part, he that often & much intermitteth & breaketh off his study, either very late, or neuer becōmeth learned idē lib. de deuot.

As he that hath a journey to go, must not sit down in the midst of his way, and there leaue off: so he that trauelleth to heauen, must not only begin to liue honestly, but must continue so til death. Chrysost. hom. 4. ad Ephes.

As a Rhetoriciā doth not only begin his oration, but also doth ende it: so a christian must begin in vertue, and ende in vertue. I­dem hom. 24. ad Hebraeos.

As that physicke is vnprofitable, which doth not restore the sicke to health: so that life well lead is to no purpose, which doth not so continue to the end. Ibidem.

As that debtour doth not satisfie his cre­ditour that payeth part, but he that paieth all: so he doth not please God that giueth part of his life vnto him, but hee that be­queatheth all. Greg. lib. 22. Moral. cap. 6.

As no man obtaineth victory, but hee that goeth thorow stitch: so no man attai­neth vnto glory, but he that continueth in vprightnes vnto the ende. Ibidem.

As that seede is sowne in vaine where­of the reaper filleth not his hande in the haruest: so an honest life is ill begun, and [Page 96]to no purpose, except it perseuer vnto the end. Caesarius Arelatensis. hom. 25.

As light is necessary for corporall eyes, that they may enioy their ende and vse: so perseuerance is necessary for all them, that are predestinated and called to the king­dome of heauen. Laurentius Iustinianus cap. 1. de perseuerantia.

As the eye is opened in vaine without the light: so he runneth in vaine, that doth not perseuer to the end of his life. ibidem.

Hard stones are pierced with soft drops, great Oakes hewne downe with many blowes: so the stoniest hart is mollified by continuall perswasions, or true perseue­rance.

As no beast without a taile was offered vnto the Lord: so wee cannot offer vp our selues vnto God without perseuerance. F. Ioannes a S. Geminiano lib. 10. de actibus & moribus humanis, cap. 61.

It is said that a Pecocke hauing lost her tayle, is ashamed to shewe her selfe to a­me bodie: so without perseuerance no man shall dare to appeare before God in iudgement. ibidem.

Pietie.

IF you do anoynt Cedar and Iuniper with with oyle, they neither feele rottennesse, nor are subiect to wormes: so a soule en­dued with piety from aboue, is not subiect to the corruption of this worlde. Plin. lib. 16. cap. 40.

As the pretious pearles called Vnious, although they are bred in the sea, yet haue more affinity with heauē, whose face they resemble: so a godly and generous spirit doth more depend of heauen, whence hee taketh his original, then of the earth, vpon which he liueth. Plin. lib. 9, cap. 35.

As the Painter Apelles had wont to complaine, when any day passed him, in which he had not drawne a line: so a god­lie Christian should grieue, if any day pas­seth, in which hee hath not profited in pietie.

As Iron and steele doe exceede other mettals in hardnes, but are excelled of the Adamant: so the loue towardes our chil­dren is powrefull, but our piety to God doth far exceed it.

Goodnes.

AS Scarabees and Vultures are offended at oyntmentes; and as the Scythian sware that hee had rather heare the neigh­ing of an horse, then a Musitian sweetlie singing: so the best thinges doe not please all men. Plut.

As the Phoenix is neuer but one alone, which is scarcely credited of anie man: so there is the greatest scarcity of the best thinges.

As there is but one Phoenix bred in fiue hundred yeares: so the increase of famous and excellent men is very rare. Seneca.

As wormes engender sooner in softe and tender wood, then in that which is more harde and knottie; and as moathes do breede sooner in the fine wooll, then in course flockes: so ambition sooner assaul­teth an excellent and rare man in all kinde of vetrue, then another, who is not so ver­tuous.

As Pindarus writeth that King Therons coursers were such as would neuer be wea­ry of going: so should we be neuer weary of well doing.

Humility.

AS the valleys are more aboundant and bring forth more fruit then the moun­taines do, by reason that being more lowe, they receiue more commodiouslie all the dewe and fatnesse which falleth and de­scendeth from the hie hils: euen so it be­hooueth that we bee lowe and humble in our owne eies, if wee will, that God reple­nish vs with his graces, the which can find no place in vs, if wee presume any whit of our vertues.

As the Heart doth kil all sensible vene­mous beasts: so humility doth kil all intel­lectual venemous serpents. Climacus de di­scretione, gradu. 26.

As a Barrell except it bee close hooped, and haue no leakes, cannot holde wine: so the hart except it be defended with humi­lity and chastity, and haue notany leakes for vices, it cannot bee the receptable of God. Sanctus Isayus abbas oratione 12. de vino.

As wine doth become naught, except it bee kept in Vaultes and Cellars: so all the labors of youth are vaine, except they be preserued with humility. Ibidem.

[Page 98] As wee cannot drinke out of an earth­lie fountaine, except wee bende downe our selues: so wee cannot drinke of the liuely fountaine Christ, except wee hum­blie bende down our selues, for it is writ­ten, God resisteth the proude. Caesarius hom. 30.

As spices smell sweetest when they are pouned: so when the good thinges, that man hath in him are, as it were pouned by humility, they are more acceptable vn­to God. Peroaldus in summa virtutum.

As ignorance bringeth forth presump­tion, and presumption ruine: so knowledge bringeth forth humilitie, and humilitie grace; it encreaseth light, perseuerance in goodnes, blisfull ioy in hope, a desire to be perfect, a taste of wisedome, constancy in fayth, loue in patience, ioyfulnesse of spi­rit, vprightnesse of minde, zeale of Iu­stice, and a thirsting desire of vertue. Lau­rentius Iustinianus De inststutione & regi­mine praelatorum.

A bough of a tree the fuller of Apples it is, the heauier it is, & the more loden with fruit it is, the more lowly it hangeth: so the wiser a man is, the more humble he is, and the more he is loden with the fruits of wis­dom, the more submisse & lowly he is; but [Page]a proude man like a barren branch moun­teth alofte, not seeking the profit of his soule, but vanity. Hector Pintus in cap. 2. Ezech.

As a raine floud is low in Summer, and as it were creepeth on the grounde, but in the Winter and Spring-time doth flowe and abound: so also humility in prosperi­tie is verie small, but in aduersitie is verie great and strong. Bernardus Iustinianus in vita Laurentij Iustiniani.

As Christ was humble and meeke: so must Christians be.

As Abell is commended for inno­cency; Noah for righteousnesse; Abra­ham for faith: Isaac for matrimoniall loue; and Iacob for simplicitie and paine­full labour: so Moses is commended for meekenesse, the Scripture sayth of him in the twelfth of Nombers the thirde verse: Moses was a very meeke man, aboue al the men that were vpon the earth.

As salt seasoneth all meates: so humility seasoneth all vertues.

As a wilde Bull tyed to a fig tree be­commeth tame: so a proude man keeping companie with an humble man becom­meth more lowlie. F. Ioannes a S. Gemini­ano libro 3. De vegetabilibus & plantis [Page 99]cap. 29.

As Serpents cannot abide the shadowe of an Ash tree: so the Diuels cannot abide humility. ibidem.

As the gumme of the Tree Bdellium cureth both inwarde and outwarde impo­stumes: so humilitie healeth both the sins of the heart, and the vices of the fleshe. ibidem.

As Cinnamon groweth in watry pla­ces: so humility groweth in those heartes, that are watered with true wisedome. Ibidem.

As Hysope boiled in wine with dry figs doth purge the lunges, and the brest of all diseases growing of cold causes: so humi­litie mingled with the Wine of charitie, and the sweete Figge of mansuetude doth purge and cure the inflāmations of wrath, and the swellings of pride. ibidem.

As the herbe Dill expelleth windinesse: so humility banisheth pride. ibidem.

Patience.

AS much raine weares out the roughest Marble, and with continuaunce of strokes the hardest steele is pierced: euen [Page]so, the greatest patience by extremities may bee peruerted, and the kindest heart made cruell by intollerable torturinge.

As hee that hath an adamantine bo­die is not subiect to the woundes of darts: so hee that is armed with patience ta­keth no harme by the woundes of re­proches. Chrysostomus homil. 2. ad populum Antioch.

As Ioseph lefte his coate in the hande of the harlot, but fled awaie with a bet­ter coate of Chastitie: so also caste thy coate into the handes of the calumnia­tour, and flie awaie with the better co­uering of righteousnesse, least whilest thou chalengest the vesture of thy bo­die, thou loosest the precious vestiment of thy soule. Idem Homil. 12. operis im­perfecti.

As arrowes shot forciblie against anie hard substance, do rebound backe againe, but being sent with a milder flight, enter and sticke fast: so wee more exasperate e­uill speakers by repugning them, when as by patienlie yeelding, wee easilie appease them, and mitigate their fury. Idem hom. 14. in Ioan.

If a rich man be called poore, he laugh­eth at it, because hee knoweth it to bee [Page 100]false: so if we with patience would smile at iniuries doone vnto vs, it woulde bee a great argument, that wee are falsely repre­hended. Idem. hom. 48.

As merchants sustain the dangers of the sea, for earthlie lucre: so let vs with pati­ence vndergo all extremities and all harde measure, that the world offers vnto vs, for the kingdome of heauen, and the presence of God. Idem. hom. 76.

As water quencheth fire: so patience ex­tinguisheth anger. Idē. hom. 22. ad Hebraeos.

A dog biteth the stone y^t is cast at him, neuer respecting him that cast it: so they that are impatient looke alwaies to the se­cond meanes, and neuer to God, that sen­deth tribulations. Dorotheus, de accusati­one sui ipsius, doctrina. 7.

As phisicke repaireth health in bodies: so tribulation begetteth patience in soules. Laurentius Iustinianus, in ligno vitae de pa­tientia, cap. 3.

As it is a cruell thing to deny water to him that is thirsty: so it is an euill thing to passe ouer in silence the praises of the ex­cellent vertue patience. Idem. cap. 2.

As Dauid is commended for his holie zeale, and Cornelius for his almes deeds; so is Iob for his patience.

[Page] As golde is not diminished in the fire, but made brighter: so a patient man in aduersitie is not daunted, but made more glorious. F. Ioannes a S. Geminiano libro. 2. de metallis & lapidibus, cap. 24.

As the stone Chrysopassus hideth his brightnesse in the date, but sheweth it in the night: so patience appeareth not in prosperitie, but in aduersitie. ibidem.

Obedience.

AS Clay doth followe the hande of the fashioner: so should man be obedient to the will of God. Chrysostom. lib. 1. de pro­uidentia. & Iustinus de recta confess. siue de S. & coessentia Trinitatis.

As it is meet that beasts should obey vs: so it is requisite, that our reason shoulde o­bey God. Procopius in Leuitic.

As Adam by disobedience became sub­iect to death: so our Sauiour by obedience subdued death. Thalassius ad Paulinum presbyt.

As the sun, moon, stars, and the sea obey God, so much more should mā. Theodoret. serm. 3. de graecarum. affect. curat.

As victory is not expected without a [Page 101]captaine; and as there is no hope of arri­uing at the hauen without a Pylot: so with­out obedience it is vnpossible, not to bee hazarded in the sea of this life. Laurentius Iustinianus de ligno vitae, cap. 3. de obedi­entia.

As the Iewes declared their obedience in the shadowe: so ought Christians much more to performe theirs in the substance, seeing that the bright Sonne of righteous­nesse hath appeared vnto them. Chrysost. hom. 60. in Genesin.

Hee that bestoweth his studie vpon Is­chomachus, shall proue a husband man; if vpon Lampides, a Pylot; if vpon Charide­mus a Captaine; if vpon Simon, a skilfull rider; if vpon Perdices, a tauerner; if vpon Crobylus, a cunning cooke; if vpon Ar­chilaus, a dauncer; he that studieth Homer shall proue a Poet; if Pyrrho, a contentious wrangler; if Demosthenes, an oratour; if Chrysippus, a Logitian; and he that is con­uersant in Plato and Aristotle, shall be­come a learned Philosopher: so hee that obeyeth the Lord, and dooth his will, and meditateth vpon his word, shall bee made according to the image of his maister, and shall resemble his sanctitie and integritie. Clemens Alexandrinus, lib. 7. Strom.

[Page] As seruants obey their maisters, and wiues their husbands, and the Church her Lord, and the disciples their pastors: so all men ought to bee subiect to the higher powers, not onely for feare but for consci­ence. Greg. Nazian. oratione ad subditos tis more perculsos.

As we all are worthily angry with Adam because hee rather obeyed his wife then God: so we shuld be angry with our selues, because we rather studie to obey & please our flesh and other creatures, then God. Bernardus ser, 1. de omnibus sanctis.

As the legs do swiftly and willingly obey the motions of the soule in running hither and thither: so man should be readie to o­bey the will of God, in performing what­soeuer he cōmandeth. F. Ioannes a S. Gemi­niano li. 6▪ de homine, & membris eius. ca. 46.

Repentance.

AS hee is counted a madde foole, that hauing many weightie burthens to be caried, and many sufficient horses to carry them, yet layeth all the burthens vpon one of the weakest and woorst horses, the other being sent emptie away: so is hee to bee counted a foole much more mad, [Page 102]that imposeth the burthen of repentance to bee carryed of olde age, sparing youth and manlie age, and letting them goe emptie, which are much stronger, and farre more fitte to carrie then olde age; olde age beeing scarce able to support her owne infirmities. Lodouicus Granat. lib. 1. Ducis peccatorum.

The repentance of wicked men fea­ring death, is like that which sailers make, when they are in daunger of shipwracke, they promise to chaunge their liues, and to embrace vertue in their extremitie, but when the storme is ouerpast, they returne to their former vomit, and become worser then they were before, making no account of their vowes and protestations, yea reputing them as dreames and toyes. Idem lib. 2. Ducis. peccat.

As a thunderbolt lighting on a vene­mous serpent, extinguisheth al the poison, because it extinguisheth all the naturall moysture: so the vertue of repentance ex­tinguisheth wickednes in sinners, and the poyson of sin. F. Ioannes a S. Geminiano lib. 1. de coelo & elementis, cap. 60.

As snow maketh the earth fat, by shut­ting the pores of the same: so repentance, albeit it maketh the bodie leane, yet it [Page]fatneth the soule, by restraining the appe­tites of the flesh ibidem.

As snow couereth manie foule places: so repentance couereth much infamie. ibi­dem.

As the sea prouoketh vomit: so repen­tance procureth abhomination of sinne. ibidem.

As the sea bringeth headach: so repen­tance bringeth remorse of conscience. ibidem.

As the sand doth stay the violent rage of the sea, that it cannot passe the bounds: so repentance doth restraine the violence of sinne, least man should transgresse the commandements of God. ibidem.

As Aloes is bitter: so is repentance. Idem lib. 3. de vegetabilibus, & Plant. cap. 56.

As Wormewood driueth Mise and Wormes from bookes and clothes: so re­pentance driueth temptations from the soule, and bitings from the conscience. ibidem.

As Centorie is an herbe both bitter and sweere: so is repentance bitter in me­ditation of Gods iudgements, and sweete in embracing his mercies. ibidem.

Truth.

AS a glasse doth make no representation of any picture, except it be steeled, or else vnderlaid with tinne, brasse, gold, or some such like solide substance, which may stay the image from gliding thorow: so the image of truth doth not shine, but in solide and sound soules, that are founded in true vertue.

As the wilde beast is taken, after hee hath beene long hunted: so the truth ap­peareth, after it hath beene discussed by reason, and sought with labour. Clemens Alex. lib. 1. Strom.

As a Gardiner knoweth how to gather a Rose without pricking his fingers: so a contemplatour and searcher out of the truth, knoweth how to finde it without gathering of falshoode with it. Idem lib. 2. Strom.

As all liuing creatures do breath the same ayre, but after diuerse maners: so ma­ny come vnto the truth, but after diuerse wayes. Idem lib. 6.

There are many wayes that crosse the kings hie way, wherof some lead to head­long Rockes, other to swift Riuers, others [Page]to the deepe sea, therefore hee that is wise will keepe the Kings troden path, which is freed from daunger: so when others speake this and that, wee must not depart from the truth, but we must more exactlie and diligently seeke out the knowledge of it idem. Hom. 7.

If any man should see the citie of Rome subuerted of enemies, and neglecteth the defence of it, when hee might haue defen­ded it, he doth seeme to haue betrayed it, because he freed it not when he might: so when thou seest the truth impugned and indaungered of wicked men, and maist de­fend it, if thou dost not safe gard it, thou be­traiest it. Chrysost. hom. 25. operis imperfect.

The beautie of Helen so inflamed the gallants of Greece, that for her they a long time ventured their liues at the siege of Troy, and at last sacked it: so the holie Martyrs of Christ Iesus haue most vali­antlie, not onelie ventured themselues at the siege of Sodome, but layde downe their lyues for the Truthes sake, which Truth of Christians is incomparably more beautifull, then the Helen of the Grecians. August. Epist. 9.

As a Partridge is good meate, but it is not eaten rawe, because no stomacke can [Page 104]digest it: so truth is a most excellent food, but it is not rawly or sowrely to bee pro­pounded, but rosted, or boiled, & seasoned with the salt of wisdom; for there is no sto­macke that will receiue the raw and sowre truth. Hector Pintus in cap. 58. Esayae.

As there is but one God: so there is but one truth, which is Christ.

As the purest Emerald shineth brigh­test when it hath no Oyle: so truth deligh­teth, when it is apparelled worst.

Concord.

AS thou maiest easily breake speare by speare beeing seuered one by one, which thou canst not do being ioyned to­gither: so those that by variance are parted, are easily ouercome, when as those that hold togither cannot be subdued. Plut.

Two or mo voyces sounding togither, doe make better harmonie: so whatsoeuer is done in a familie, let it bee done by the consent both of man and wife, but yet by the dispose and order of the husband, ibidem.

As in a body the best cōstitution is made of the temperature of moisture, drines, heat and cold: so by the cōcord of brethren, the [Page]stocke and progeny doth best florish idem.

The stone of Tuscia, albeit great, doth swimme aboue water, but beeing bro­ken in peeces it sinketh to the bottom: so by concorde we are supported, but by dis­corde wee go downwards and come to naught. Plin. lib. 2. cap. 106. & Aristot. de Natura. cap 12.

As the stone of Scyros, being whole, doth flote aloft, but being parted doth settle to the bottom: so cōcord doth hold vs vp, but discord doth tumble vs downe. Plin. lib. 36. cap. 17.

The Salamander doth not come forth but in great showers, in fair weather she shew­eth not her selfe: so some only shew them­selues in time of sedition and insurrection, when peace is disturbed, but in time of quiet and concord, do lie as though they were dead.

As the members of a naturall body by consent do helpe one another: so the mem­bers of a politike bodie by concord do ayd one another. Macar. hom. 3.

As no building can long be supported, if the ligamēts be taken away: so the church cannot grow to her perfectiō, except it be bound with the bondes of peace, charitie and cōcord. Basil.orat. 1. de amore in deum.

[Page 105] As one eye cānot be turned about, with out y^e other be also turned; but they are al­waies turned togither one waie: so the bo­dy and the soule, and the whole society of the righteous shall haue such concorde & agreement in heauen, that they shall will no contrarieties, but shal alwaies haue the same wil. Lodouicus Granatensis in suis sep­tem Meditationibus, Meditatione septima.

Decency.

AS one garment doth more become a wise man then any other, albeit hee hate none: so it is more seemely to liue in this place, then in that. Senec.

The hearbe Chamaeleon doth chaunge the colour of the leaues according to the earth wherein it growes, therefore in one place it is blacke, in an other greene, in an other blewe, and in an other yellowe, and so in other places of other colours: so it is meete that a man order the frame of his life according to the placa, time, and persons, where, when and with whome heliueth.

Hospitality.

THe serpents of Syria haue no poyson for the people that are bredde in the countrie with them, neyther doe they e­uer set vppon them, but straungers they sting to the death: so Ilanders are curte­ous inough to their owne countrimen, but cruell to strangers.

As a Fisher casting his net into the sea, doth catch fishes, & sometimes doth draw vp golde and precious Margarites: so Lot catching men with his net, catched also Angels; not knowing of it. Which Saint Paule spoke to this mans prayses, say­ing; Bee not forgetfull to lodge straungers; for thereby some haue receiued Angels in­to their houses vnwares. Chrysostomus conci­one 2. de Lazaro.

Many godles and profane Actaeons haue inough meate and lodging for their yelping houndes, and bawling curres: so thou who professest godlinesse and re­ligion, be at the least as liberal, to thy poor brother, who hath the image of God in him, as well as thou thy selfe hast, and for whome Christ died, as well as hee did for thee. Isidorus Clarius oratione vnde­cima [Page 106]tom. 1.

As Crowes doe waite vppon, and conduct Storkes from one place to ano­ther, and doe fight against their enemies, which I gather, because when the Storkes doe depart out of our Country, there is not anie Crowe seene with vs, and af­terwardes they returne wounded; an o­pen signe of their helpefull ayde: so men beeing not onely reasonable but religi­ous creatures, let them at the least per­forme as much one to another. Basilius Hom. 8. exameron.

As he is monstrously malicious, that dammeth vp a flowing fountaine, or for­biddeth the Sun-shining, or will not a­bide that another shoulde light his can­dle at his, or that grudgeth to shewe the hie waie to a traueller: so is he exceeding inhumane, that will not profit another, and may doe it without his owne discom­moditie.

Liberality.

AS the stone Siphnius doth waxe harde being heated in oyle, otherwise it is ve­ry soft: so some are made worse by largesse and beneficence.

[Page] Almost it alwayes happeneth, that that which pleaseth the smelling, disconten­teth the tast, as the fig is of sweet tast, but of no smell; but the hearbe Cotonea is of very fragrant sauour, but of a most bitter and sharpe sapour: so thou shalt hardlie finde in one man a faire tongue & a boun­tifull heart, an alluring word, and a liberall worke.

As that drinke doth more moysten the belly, & asswage thirst, which is let down by little and little, then that which is gul­led and swilled downe altogether: so that bountie doth more restraine the importu­nate crauer, which is giuen by little and little, then that which is bestowed all at once.

The fig tree doth not flourish with blos­somes and flowers, when it beareth the sweetest fruit: so some are very bountifull, who make no large promises. Plin. lib. 1. cap. 26.

As the sunne doth glad and cheare all creatures: so liberalitie maketh all men merry. Isidorus Clarius oratione 61. tom. primi.

As all men hate a couetous man: so eue­ry one loueth a liberall man.

As vessels of a like bignes, one of which [Page 107]being full and the other empty, being beat vpon doe yeeld an harmonious sounde: so a liberall rich man, and a needie poore man do make a good consent. Erasmus in similibus.

Silence.

CRanes when they flie out of Cilicia, they carry litle stones in their mouthes and so they safelie flie ouer the mountaine Taurus, which is full of Eagles, and this they doe in the night, that their noyse may not bewraie them: so silence and taciturnitie is safe euery where. Plutarch. in moralib. Plin. lib. 10. cap. 23. Aristot. de natu. lib. 9. cap. 10.

As a skilfull Archer presently aymes at his marke: so hee is wise that spea­keth fewe wordes, and those to the pur­posed. Plut.

As mysteries are beheld with silence: so some things are better commended by si­lence then by speech. Idem.

When we make triall of a vessell, wee powre in water before wee commit wine vnto it: so sometimes some light matter is to be committed to our friendes, whereby wee may try the secrecy of their silence, [Page]that if they blabbe it forth, it may not bee greatly materiall. Idem.

As they that are ouerburdened with wine, cannot keepe in their meat: so where wine aboundeth, there is neither secrecy nor silence. Seneca.

It is a wonder to see a dumbe Grashop­per, because this kind of creature is full of clatter and noyse; and yet it is said, that there is some such in the field Rhegium: so we do wonder at constancy and silence in a woman, because this kind is wauering & talkatiue; & yet they say, that there is some women constant and silent, happy is that man that lights on such an one. Plin. lib. 11. cap. 27.

The Thrush neuer singeth in the com­pany of the nighting ale; Roscius was al­waies dumbe when hee dined with Cato: so fooles should keepe silence, when wise men talke.

Mediocrity.

A ship in a little riuer, seemeth great, but in the sea, it appeareth but little: so they that are but meane in one place, seeme great else where. Sene.

[Page 108] Too much fruisfulnes doth kill some trees: so too high a gale of fortune doth spoile some.

The flow of Nilus being either in de­fect or excesse, doth bring famine to the Egyptians, that is, if it flow aboue 18. cu­bits, or be vnder 12: so both too much, & too little wealth doth hinder a good mind; want doth pinch, and aboundance doth suffocate good purposes. Plin. lib. 18. c. 18.

As the Birdes called Martinets, doe ei­ther fly, or lye vpon the ground, because they want feete: so some are too vehemēt in either part, either they are too busie, or too idle, they haue no meane. Plin. lib. 10. cap▪ 39.

Nightingales doe kill themselues with singing: so doe many with immoderate study. Plin. lib. 10. cap. 29.

Wine drunke moderately doth helpe and strengthen both they eyes and sinewes, but too much being taken, hurteth both: so by moderate study the life is adorned and beautified, but too much labour doth weaken and destroy it.

Iuie being drunke doth hurt the sinews, which beeing outwardly applied doth profit and comfort them: so if thou who­ly giuest thy selfe vnto Philosophie, [Page]it doth hinder and hurte thy religion, but if thou moderately drinkest of it, it further reth much thine erudition. Plin. lib. 24. cap. 10.

Salt being sparingly sprinkled vpon meate, doth giue a grace vnto the tast: so if thou minglest a little antiquity, or mirth with thy speech, it becōmeth more beau­tifull, but if more then inough, there is no­thing more vnpleasant.

Gallus a riuer of Phrygia being mode­rately drunke of, doth cure the diseases of the body, but being immoderately tasted of bringeth franticknes of mind: so if thou moderately tastest of Philosophy, it much profiteth, but if thou wholy addictest thy selfe vnto that study, it taketh awaie the health of thy mind, & affecteth thee with a fury of vaine glory. Plin. lib. 31 cap. 2.

Protogenes that excellent Painter is tax­ed, because hee knew no time to take his hand from his table: so some writers doe offende in immoderate diligence; who thinke that they neuer haue mended a thing well inough. Plin. lib. 35. cap. 10.

A vine except it be pruned doth waxe barren through fruitfulnes and fecundity: so forward wits are to be restrained from immoderate study, least they consume [Page 109]themselues.

As a man is to keepe the way between fire and water, so that he neither burn, nor drowne himselfe: so we are neither to de­cline to the right hand nor to the left, but to keepe a meane. August. Epist. 82.

Chastity.

AS it is better to be in health, then to be sicke and discourse of health: so it is better to be chast and continent, then fil­thy and polluted to discourse and prate of chastity and continency. Clemens Alex­andrinus lib. 3, stromat.

Many among the Gentils did abstaine frō wickednes, either because they could not obtaine their purpose, or because they feared men, or because they sought after greater pleasures, & so let the present slip: so in the Faith & among Christians, some are chast and continent either for [...]he pro­mise sake, or for the feare of God. Ibid. li. 7

As a valiant Champion is knowne by the good habit of his body: so a good Christian is discerned by the chastity and continency of his life. Basilius in regulis fusius disputat. anterrog. 17.

As the images of Satyres doe moue [Page]laughter; & as sadder pictures do procure soberer thoughts: so a virgin the image of chastitie, and the very shape of the vertue it selfe ought to conuert our affections to the consideration of God. Idem. de vera virginitate. 27.

As dogges feede themselues in but­chers shambles: so deuils feed themselues in vnchast and incontinent mens soules. Palladius in vita Mosis abbatis.

As the Bee is laborious, chast and conti­nent: so ought virgius to be. Ambrosius lib. 1. de virginibus.

As the Bee doth feede vpon the hony dewe: so a virgin doth feede vpon the di­uine worde. Ibidem.

As a flower doth soone perish by drought, and wither with the winde: so chastitie in women is soone corrupted, ey­ther through want of wedlocke authority, or through the procliuity of age to vice. Hieronimus epist. ad Saluciam de viduitate seruanda.

As it is not safe to commit a litle whyr­ry to the seas violence: so it is not safe to commit a virgins chastitie to sutors im­portunitie. Idem. epist. ad Gaudentium de Pacatulae educatione.

[Page 110] As a ship desireth the hauen: so chasti­ty loueth solitarines. Nilus oratione secun­da aduersus vitia.

As incontinency neither eateth, drin­keth, resteth, sleepeth nor vseth venery pleasurably, by reason of satiety and super­fluous ingurgitation: so continency truly enioyeth these, and giueth the right vse and touch to all pleasures. Xenophon, lib. 4. de dictis Socratis.

As an oxe after he is gelded encreaseth in strength, and is made more tame and fit for labour, and of a softer pace: so by chastitie a man is made more capable of grace, more ripe vnto repentance, fitter for the labour of obedience, and more graue and modest. F. Ioannes a S. Ge­miniano lib. 5. de animalib. Terrestrib. cap. 17.

Isidore, Cicero, Iuuenal, Phisiologus and Pliny report that the beast called a Beauer beeing pursued of hunters for his testi­cles, which are profitable for medicine, doth bite them out, and leaue them for the hunters, and so escapeth and saueth himselfe: so continent and chast persons doe not carnally, but spiritually castrate themselues for the kingdome of heauen, least they should bee taken by infernall [Page]hunters, that is, of deuils, by the lustes and pleasures of the flesh. Ibidem.

As the low shrub Cinnamomum, the rind whereof is that spice wee call Cinnamon, groweth among briars and brambles, and among hard rockes, and therefore it is ga­thered with great difficulty: so the chasti­ty and continency of the flesh doth not spring of the daintines of delicat life, both doe grow out of the sharpnes of repen­tance, and out of the austeritie of absti­nence. Idem lib. 3. de vegetabilib. et plant. cap. 11.

As Cinnamon vnlesse it bee dried yeel­deth nosmell, as saith Plynie: so the flesh except it bee dried by abstinence from the moysture of luxury, doth not yeeld to god the sweet odour of continency. Ibidem.

As the Margarite is engendered of the heauenly dewe: so continency is possessed by the gift of the heauenly grace. Idem. lib. 2. de Metallis et lapid. cap. 7.

As Margarites are little in quantitie, but great in valour: so virgins and conti­nent persons are little in apparance, by reason of humilitie, but great in esteeme, by reason of vertuous valour, Ibidem.

As steele is of a purer substance then iron: so are continent persons of a purer [Page 111]molde then vnchast lollardes. Ibidem.

As steele is more durable and lasting then iron: so a continent man is longer liued then an incontinent man. Ibidem

S. Martin visiting his dioeses sawe a meddow, part of which swine had mise­rably rooted vp, & part stoode vntouched, beautified with the florishing of many faire flowers; said hee, the part rooted vp of filthy swine, resembles the bodyes and soules of incontinent persons, but that which stands vntouched, shewes the glo­ry of virginity, and continencie. Sulpitius in vita S. Martini.

Virginity.

SNow, albeit colde, yet it is melted by the fire: so Virginitie doth fade and pe­rish by familiarity and conference with women. F. Ioannes a S. Geminiano lib. 1. de caelo et elementis. cap. 47.

As milky whitenes doth grace the ce­lestiall circle Galaxia so the pure whitenes of minde doth beautifie virginitie. Idem. lib. 1. de caelo et elementis. cap. 83.

As the circle Galaxia doth not departe from one place of his orbe to an other, but is moued with the fixed starres: so pure [Page]virginitie doth neuer depart from Christ to follow any other loue, but is moued with the fixed constancy of euer-during resolution. ibidem.

As the stone Asterites hath light inclu­ded in it: so virginitie hath resplendent graces included in it, idem lib. 2. de Metal­lis et Lapid. cap. 39.

As the Cedar is delighted in by man, for y^e pleasing greennes: so virginity is accep­taple vnto God for the pure and florishing vnspottednes. Idem. lib. 3. de vegetabilib. et Plant cap. 80.

As the odour of Cedar doth profligate serpentes, and recreate men: so the odour of virginitie doth driue awaie diuels, and delight Angels, because virginitie is of affinity with angelles, as Hierome saith. Ibidem.

As the gumme of the Cedar tree doth keep bookes from wormes and moathes: so virginitie doth keepe lust from deuou­ring of the body, and concupiscence from feeding on the soule. Ibidem.

As the fruit of the Cedar tree is of three tastes, sweete in the rind, sowre nere the core, but in the midst of a medley tast be­tweene both: so holy virgins must bee sweete and milde in externall conuer­sation, [Page 112]but inwardly sowre, that is, feare­full and carefull, but in the middest, that is, in their body they must bee somewhat temperate, that they bee neyther weake­ned by the sowrenesse of too much au­sterity, nor grow distolute by the sweete­nes of too much delicacy. ibidem.

As Roses by their vertue heale many languors: so virginity doth deliuer from many tribulations, which the maried doe suffer. Ibidem.

As Violets are colde, watry and odo­riferous: so virgins are colde in the con­cupiscence of the fleshe, watred by the teares of deuotion, and odoriferous in the example of their honesty. Ibidem.

As a violet by the smell doth mitigate the heate of the braine, doth comfort the animall spirits, and doth prouoke sleepe: so virginity by her smell doth coole the heate of the fleshe, doth comfort and re­create the spirit, and doth dispose and pre­pare vnto sleepe, that is, vnto the quiet of contemplation. Ibidem.

As the lilly is of a wonderfull beau­ty: so virginity is of a wonderfull purity. Ibidem.

As the lillie being whole & vntouched, [Page]long continueth, and sweetely smelleth, but being broken, foyled and rubbed strōgly stinketh: so the flesh of man, whilest it continueth vntouched and whole by vir­ginity, it smelleth sweetly both to God & man, but when the seale of virgenitie and chastity is broken, and when it is rubbed by the vice of luxury, thē it yeeldeth both a carnall and spirituall fetour. Ibidem.

As a lilly is beautified with seuen white leaues, and seuen golden graines growing within the leaues: so holy virgins haue se­uen vertues of the soule which resemble the seuen leaues, to wit, iustice, tēperance, fortitude, prudence, faith, hope, and chari­ty, & seuen gifts of the holy Ghost, which resemble the seuen golden graines, to wit, wisedome, science, vnderstanding, coun­sell, courage, pietie, and feare. Ibidem.

As a broken lampe is not repaired: so lost virginity is not recouered: Idem lib. 9. de Artificib. et reb. Artif. cap. 81.

As a lampe doth not cast light without oyle: so virginity and chastitie doe not please without grace and charitie. Ibidem.

A wild beastes haue fairer skins then tame beastes: so solitary virgins are more beautifull, then affable. Ibidem.

As the thighes are made of great bones, [Page 113]because they sustaine great weight: so vir­gins haue neede of great strength, because (as saint Augustine saith) among all the combats of Christians, there is none more harde, then that of chastitie. Gird (sayth Dauid Psal. 44.) thy sworde vpon thy thigh: for hee is girded with a sworde vpon his thigh, who dooth alwayes warre against the temptations of the flesh. Idem, lib. 6. de homine & membris eius. cap. 76.

As Eue a virgin, brought forth sinne in­to the world, which brought destruction to mankinde; as Hugh Broughton writeth in his Consent of Scripture: so Mary a vir­gin brought forth Christ, who bought sal­uation to the world.

VVisdome.

AS by the lessening of our shadowe, we perceiue that wee are more in the light: so by the diminishing of our foolish­nesse, we know that wee haue profited in wisedome. Plut.

As he that extreamly hungreth and thir­steth, can by no meanes be pulled from his victuals, till he hath satisfied his appetite: so all other things are to be neglected of him that thirsteth after wisdome. idem.

[Page] Seed, although it bee little, yet being sowne in a fitte place, commeth to great growth: so wisdome consisteth in a fewe words, but encreaseth in the action. Senec.

Some cannot see things that are ve­rie neere vnto them, but they can well discerne those things that are further off: so some men are more wise in other mens matters, then in those things that apper­taine vnto themselues.

As great Obeliskes are squared by great labour, and placed by the exceeding strength and wit of man, but being once placed, they indure infinite ages: so it is a verie hard thing to obtaine a fame of vertue and wisedome, but beeing once gotten, it neuer dieth.

As the Wine called Maroueum, which Homer remembreth, beeing mixed with twentie times so much water, yet keepeth his owne strength: so true wisedome is not polluted by any filthie pleasures. Plin. li. 24. cap. 4.

If the starres of Castor and Pollux ap­peare seuerallie the one from the other, it portendeth ill happe; but if they bee seene ioyntly togither, it prognosticateth good lucke: so it is requisite that might bee not seuered from wisedome, otherwise it [Page 114]is pestilent.

As the Loade-stone by a certaine se­crete and vnknowne force dooth drawe Iron vnto it: so wisedome by a secret rea­son doth draw the mindes of men vnto it. Plin. lib. 35. cap. 10.

The Northren winde is vehement in the beginning, but milder at the ende, and contrarily, the South winde is milde in the beginning, but vehement at the ende: so they that take matters in hande boyste­rouslie, haue no good successe, but they that with wisdome begin, with good suc­cesse make an ende.

As the Sun the more direct it is ouer vs, the lesser is our shadowe; but the more indirect it is, by so much encreaseth the shadowe of our bodies: so the more true wisdome a man hath gotten, the lesse glo­riously he thinks of himselfe, but the fur­ther he is from it, the more he vaunteth of that he would seeme to haue.

The root of a Reed being powdred and laide on the stemme of ferne, dooth ex­tract a stalke; and in like maner so dooth the roote of ferne being laid on the stem of a reed: so wisdom doth root out of the soule the loue of money, and in like maner the loue of money doth root out wisdome.

[Page] As the Lord granted the office of bap­tizing to many, but kept the power and authoritie to remit sinnes in baptisme one lie to himselfe, wherevpon Iohn sayth, Hee it is that baptizeth with the holie Ghost: so also hee giueth speech to many, but wis­dome to a few, to whom he will, and after what maner he pleaseth. August. de scala Paradisi.

As the sight is conuersant about al things visible, & the hearing about all things au­dible: so wisdome is conuersant about all kind of beings and essences. Pythagoras apud Stobaeum, ser. de virtutes.

As foolishnes although it hath obtained that it desired, yet thinketh that it hath ne­uer inough: so wisdome is alwaies content with that is present, neither euer repenteth it selfe. Cicero lib. 5. Tusculanar.

As we doe not approue the science of Physitians for the art sake, but for y^e health it bringeth: so wisdom, which is the Art of well liuing, would not bee desired, if it ef­fected nothing, but nowe it is desired, be­cause it is as it were the work-mistresse of all ioy and delight. Idem lib, 1. de Finibus.

As the Sunne is the eye and soule of na­ture, by which all things are discerned, be­got, nourished, increased, and cherished: so [Page 115]is wisdom in the world. Politian. in Lamia.

As golde is the most precious among mettals: so is wisdome among the ver­tues.

Lapidaries do say that the stone Corneo­lum being hanged about the necke, or worne on the finger, doth helpe in dispu­tation, doth mitigate wrath, and doth stay a flux of bloud: so wisdome doth profit in disputatiō to find out the truth, to represse anger, and to stay our readinesse to sinne. F. Ioannes a S Geminiano, lib. 2. de metallis & Lapidibus. cap. 32.

As the herbe Amomum is powerfull a­gaynst the stings of Scorpions, doth re­fresh the eyes, and aslwage the paine of the entrailes: so wisdome doth profligate the deceits of heretikes, doth comfort the eies of the minde, and in griefe doth cheere the sad heart. Idem lib. 3. de vegetabilibus & plantis cap. 71.

As the Box tree hath alwayes greene leaues: so wisdome hath alwayes gratefull and amiable wordes. ibidem.

As by our taste we relish things below here vpon the earth: so by wisdome wee tast those things that are aboue in heauen. Idem, lib. 6. de homine & eius membris. cap. 65.

A wise man.

AS the wisest Grammarian may bee found a foole in blacke smiths worke, and as the skilfullest Pylot may be found vnexpert in the Arte of Medicine: so hee that is wise in those thinges that apper­tayne vnto GOD, may bee a foole in those thinges, that concerne the world. Origenes libr. 10. in Epist. ad Rom. cap. 16.

As sweete odours by their fragrancie do sweeten al the places neare vnto them: so a wise man dooth make all them the better that conuerse with him. Philo lib. de somniis.

As the Mulberie tree doth first bring foorth fruit, and then Bloslomes: so a wiseman brings forth works before words Peraldus in summa virtutum.

Phidias could not onely make Images of Yuorie, but also of Brasle, of Marble, or if thou haddest brought vnto him anie baser matter, hee woulde haue made the best of it that could bee made: so a wise man, if it may bee, will shewe his vertue in riches, if not in riches, in pouertie, if he may hee will shewe it in his Countrey, if [Page 116]not in his Countrey, in banishment, whe­ther hee bee captaine or souldier, sound or sicke, or in what estate soeuer hee bee in, hee will behaue himselfe commendablie in it. Seneca. Epist. 86.

As an Adamant cannot be broken: so the minde of a wise man can not be daun­ted nor enfeebled▪ Idem, lib. 2▪ de tran­quillitate.

As we see 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 readie, whereby they may arme thēselues against a storme: so they that are wise in prosperitie, wil pre­pare themselues to beare aduersitie. Idem apud Stobaeum, ser. 1. de prudentia.

As Pylots obserue the winds, least they be crossed of them: so a wise man doth ob­serue the affections of his mind, least he be ouerwhelmed of them. Aristonymus apud Stobaeum, ser. 1. de prudentia.

As true loue towardes a woman doth not desire a witnesse, but hath inough, if it secretlie and alone enioy her: so a wise man is content with the testimonie of his [Page]owne conscience Plutarchus in Moral.

As the Planet Mercurie departeth not from the Sun, albeit it be otherwayes a va­ging and wandring Planet: so a wise man may by no meanes wander and stray from honestie. Plin. lib. 2. cap. 17.

As the worlde is euery way round and sphericall: so a wise man seeketh for no­thing without himself, but is content with himselfe▪ Idem. lib. 2. cap. 2.

As the birdes Halcyones in the midst of winter do make the sea calme, not onely for themselues, but also for others: so a wise man in the most turbulent times doth not onely preserue vnto himselfe the tranquil­litie of mind, but also maketh others quiet and peaceable. Idem lib. 10. cap. 23.

As nature sheweth herselfe no lesse ad­mirable in making a Gnat, thē 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 doe they touch any thing, nor moue thēselues any way, but first they assay it with their horns: so it is meet that a wise man be considera­tiue and discoursiue, and by leisure and ad­uice take matters in hand, a taste of them being first had. idem. lib. 9. cap. 32.

[Page 117] As certain beasts do teare & rent off those parts of their bodies, for which they know themselues endāgered, 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 similibus.

The ancient Physiologers saide that the Sunne was fed with salte water, and the Moone with fresh: so wise men seeke for bitter thinges, so they bee ro fit able; but fooles followe those thinges that are plea­sant and delectable. ibidem.

As vnwise men doe not foresee a tem­pest, but too late, whē they receiue harme by it; but contrarily wise husbandmen do foresee and take heed: so the common sort of vnprouident men do 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 hee shoulde let the rest of his corne stande, and carry that in­to his barne hee had cut downe, because on a suddaine hee perceiued that it would [Page]raine exceeding aboundantly. ibidem.

As the stars go a contrary course vnto the world: so a wise man goeth against the opinion of all. Seneca.

As neither the world increaseth, nor the Sun, nor the moone, nor the sea: so all wise men be alike. Seneca.

As haile maketh a great noise vpon a ti­led house, but doth it no harme: so the in­sultinges of Fortune cannot hurt a wise man. Seneca.

As a good workeman, in not onely a workeman in one matter alone: so a wise man doth carry himselfe well in either for­tune. Seneca.

As a dwarfe is a dwarfe, although set on the top of a mountaine, but a Colossus is loftie, albeit placed in a valley: so a wise man is great in what fortune soeuer, but a foole is base in the height of prosperitie. Seneca.

As a good workeman maketh a picture of any matter: so a wise man well guideth himselfe in any fortune. Sen.

As lightning forth with killeth any crea­ture besides man: so the stormes of fortune forthwith ouerthroweth vnlearned & bru­tish people, but stirreth not a wise man.

The leaues of the shrub Rhododendros [Page 118]is poyson vnto cattell, goates and sheepe, but to man they are a remedie against the venim of serpents: so that which bringeth destruction vnto fooles, as aduersity or e­rudition, that a wise man turneth to his good and welfare. Plin. lib. 16. cap. 21.

Friendship.

AS milke doth run together, and is coa­gulated by the rennet: so men are com­bined together, and made one by friend­ship. Plut.

As fire is the sweetest of al condiments, as saith Euenus: so friendship doth swee­ten euery part of the life, if it bee mingled with it. Idem.

As they that haue a good stomacke, and are sound and healthfull creatures, doe di­gest and concoct stones. Iron, serpents, and scorpions, & doe turne them into nourish­ment; but contrarily those that bee weake and vnhealthful are offended with breade and wine: so fooles doe loose friendship, but wise men well know howe to vse em­nities aright. Idem.

As brute beasts if they be compelled by force to mingle themselues in generation [Page]with a diuerse kinde, doe not ioy in it, but hang down their heads: so friendship doth wel fare and vnite among those that bee like. Idem.

As our eyes, tongues and hands are to bee made much of, because wee cannot liue without them: so are friends, because no life is vitall without them. Dion de reg­no orat. 3.

Muske though it be sweet in the smell, is sowre in the smacke; the leafe of the Ce­dar Tree, though it bee faire to bee seene, yet the sirrup depriueth sight: so friendship though it be plighted by shaking the hād, yet many times it is shaken off by fraud of the heart. Iohn Lily.

A pinte of the wine called Marone­um, which Homer so much commendeth, beeing mingled with fiue quartes of wa­ter, yet keepeth his olde strength and vertue, not to bee qualified by any mix­ture: where salt groweth nothing else can breede: so where friendship is built, no of­fence can harbour.

The friendship of many.

AS an vnchast, and vnshamefast woman mingling her selfe with many, hath no [Page 119]certaine louer: so is hee that hunteth after the friendship of many. Plut. in Moralibus

As a maide gathering one flower after another in a medow, is still possessed with a fresh desire to gather those that are fre­sher and newer, and doth neglect those shee gathered before: so are those that seeke after the friendship of many, beeing cloied with the friendship of one, they pre­sently seeke for another. Ibidem.

As the first matter is varied after diuers formes, whē it hath not the proper forme: so is the minde that searcheth for the friendship of many. ibidem.

The friendship of a few.

AS Briareus feeding fiftie bellies with an hundred handes, was no happier then we, that feede one with two handes: so thou shalt reape as much commoditie by the friendship of a few, as by the friend­shippe of many; for the discommoditie is recompenced, if a few do minister vnto thee, thou hast to minister but vnto a few. Plutarch.

As it is absurde for a leane man, or a blinde man to feare, least hee should be­come [Page]come Briareus with an hundred hands, or Argus with an hundred eyes: so some do absurdlie feare, least they should haue too many friendes, when they haue not as yet one true friend. Idem.

Friendship neglected.

EVery Tree cannot be brought to good fruit, nor euery wild beast to be tamed, therefore wee are to conuert them to as good vse as wee may: so they that cannot bee brought vnto friendshippe, let vs vse their hatred vnto our owne commoditie. Plutarch.

The Storke albeit she go away, yet shee alwayes returneth to the same neast: so it is meet that wee shoulde not forget our friendes although they be seuered in place from vs, but wee ought alwaies to carrie their memory about with vs. Plin. lib. 10. cap. 23.

Friendship broken off.

AS a Diamonde if it chance to bee bro­ken with a hammer, doth fall into such small peeces, that they can hardly be dis­cerned [Page 120]with the eyes: so the nearest and dearest friendship, if it chance to be broken off, is turned into the greatest grudge and displeasure: and of the firmest leagues, if once they be broken, do spring the deadli­est discords. For lenity being requited with vnkindnes doth rage aboue measure. Plin. lib. 37. cap. 4.

As peeces of Christal can by no meanes bee ioyned together againe: so it is a most harde thing to reconcile those, who are fallen from firme friendship into mortall hatred. Plin. libro 17. cap. 3. & libro. 37. Cap. 2.

As those things, which are wont to bee glued, if they be dissolued, are easily glued together againe; but if the body bee bro­ken, it is hardly set together againe: so a­mong some if friendship bee a little wron­ged, it is easilie knit againe, but if it be broken betweene brethren, it neuer knit­teth againe, or if it knit, it is with a scar. Plutarch.

There is nothing so fast knit as glasse, yet once broken, it can neuer bee ioyned; nothing fuller of mettall then steele, yet ouerheated it will neuer bee hardened: so friendship is the best pearle, but by disdain throwne into vineger, it bursteth rather [Page]in peeces, then it will bowe to any soft­nesse.

It is a salt fish that water cannot make fresh, sweet hony that is not made bitter with gall, hard golde that is not mollified with fire: so he is a miraculous friend that is not made an enemy with contempt.

Friendship reconciled.

THe Fir tree doth so stick together with glewe, that first the soundest parte of the tree will breake, then that which was glewed: so after returning into fauour a­gaine the friendship ought to bee the fir­mer, and they should more firmely cleaue together, whome the glew of mutuall be­neuolence hath coupled together, then those whom nature hath ioyned. Plin. lib. 16. cap. 2.

As Tin doth soulder together brasse be­ing broken in peeces, by reason of the affi­nitie it hath with it: so a friende ought to reconcile friendship broken off by some vnkindnes, by applying himselfe vnto his friend. Plut.

The choyse and tryall of Friendes.

AS thou doest trie money, whether it bee counterfeit, before thou hast need to vse it: so thy friend is to be tryed before thou hast neede of him. Plutarchus in Mo­ralibus.

As hee is a foole, that buying an horse doth not looke vpon him, but vpon his fur­niture: so he is a very foole, that choosing a friende doth estimate him by his apparell and wealth. Seneca.

As Zeuxis did leasurely paint that, which should long endure: so that friend is to be had long in triall, that is long to continue. Plin. lib. 35. cap. 9. & 10.

As that ship is strongly to be built, which in tempestes is to bee a refuge vnto vs: so that friend is diligently to be tried, whome wee are to vse at all assaies. Plutarchus in Moralibus.

Ixion louing Iuno, fell into a cloude: so some whilst they seeke for true friendship, doe embrace that which is counterfet and false. ibidem.

As they that by tasting of deadly poison doe caste themselues into destruction: [Page]so he that admitteth of a friend, before he knowe him, learneth to his owne harme, what he is. Ibidem.

As swallowes do build their nests vnder y^e roofs of mens houses, & yet are not con­uersant with men, not do trust them: so some haue alwayes their friendes in suspi­tion & iealousie, especially Ilanders. Plin. lib. 10. cap. 24.

As carefull husbandmen doe first dis­cerne by certaine markes, whether the grounde be fruitfull, and doe trie it, before they commit their best seede vnto it: so a friend is to bee tryed before thou commit­test thy secrets vnto him.

As first we make trial of a vessell by wa­ter, and afterwardes powre in wine: so first wee must commit some trifling thing vnto our friendes, that wee may trie the faithfulnesse of their silence, which albeit they tattle abroad, there is no daunger in it. Plutarch.

As the Pyrit stone doth not display his fiery nature, except thou rubbest it, & then it burneth thy fingers: so the maliciousnes of certain, who professe themselues friends is not known, till thou hast made sufficient triall of them.

The Camel first troubleth the water be­fore [Page 122]he drinks, the Frankensence is burned before it smell: so friendes are to bee tried before they bee trusted, least shining like the Carbūcle as though they had fire, they be foūd being touched, to be without fire.

A true Friend.

AS that is not good groūd, which bring­eth forth no fruit, except it be continu­ally watered, but that is good grounde, which during both heat and colde, preser­ueth, nourisheth, and cherisheth that was committed vnto it: so is he not to be called a friend, who no longer staieth with thee, then thy prosperity lasteth, but he is a true friend, that at al assaies standeth with thee, and in all fortunes standeth by thee.

As that Wife is more worthy of com­mendations, which keepeth her fidelitie to her husband, being far remoued from him, then she is, that doth the same, being in her husbandes sight: so is it among friendes.

As a Phisitian if the matter require it, doth somtimes cast into his cōfections saf­fron and spikenard, and causeth his patient to taste of toothsome meates: so also a friende doth vse as the time requires kinde [Page]blandishmentes, and comfortable confe­rence. Plutarke.

As that sounde is more pleasant, which consisteth of many voices and those diffe­rent, then that which is only one voice: so that friende is more pleasing, who is so a­greeing, that sometimes he doth disagree, then he that by flattering agreeth with his friend in all things.

As 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 [Page 123]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 [Page]doth bite the mind, but not without plea­sure. Seneca.

As hony doth pierce & purge exulcera­ted woūds, otherwise it is sweet & delecta­ble: so y^e 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 y^t 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 [Page 124]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.

[Page] 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.

[Page 125] 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 [Page]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 many current riuers, which in winter time are full of water, when as there is no necessitie of water, yet in sum­mer folowing are dried vp, when eueryone stādeth most in need of water, which dried vp riuers help not the thirstie traueller, but when he comes to drinke, and finds none, returneth thence deceiued: like to such ri­uers are fained and coūterfeit friends, who in time of prosperitie, and when no neede is, promise much, but when time of aduer­sitie commeth, and that there is manifest necessity to be seene, performance cōmeth short, all friendship is dried vp, and not a drop to be found.

As the Marigold opens early in the mor­ning, being fresh and faire, but at night shuttes vp againe, as halfe dryed and wy­thered: euen so the worldes friendship soone fayles and withereth, the Sunnes heate perisheth the flower, and afflictions [Page 126]triall' putteth downe all louc & friendship.

As Ixion prosecuting Iuno, fell into a cloude: so many doe run into counterfeit and fained friendship. Plut.

As Choak-weede is an enemy to Ciches and Orobos, as Cockle is hurtfull vnto Wheate, as wild Otes is noysom vnto Bar­ley, as Henbane is mortall vnto Lentilles, and all these do kill by embracing: so the friendship of some is more pestilent, then their enmitie. Plin lib. 18. cap. 45.

The swallow which in summer creepeth vnder the eues of euery house, in winter leaueth nothing but durt behind her; the Humble Bee hauing sucked honie out of the faire flower doth leaue it, and loath it: so a fained friend hauing got what cōmo­ditie he can, leaueth his friend in the suds.

The comparison of a friend and a flatterer.

AS Patroclus going to the battail, tooke all Achilles armor, besides his speare, which hee touched not, by reason of the weight and bignesse: so a flatterer dooth take vpon him all the signes and tokens of a true friend, besides the libertie of admo­nishing. Plut.

[Page] As a Phisitian dooth his endeuour to maintaine and encrease health: so also dooth a friend; but a flatterer dealeth su­perficiallie, and suggesteth that, which onely delighteth. Idem.

A flatterer is like that schoolmaister, that chideth his scholler for his stile and paper, and neuer blameth the barbarismes and solaecismes he committeth. Idem.

He is like also to an ill oratour, answe­ring nothing to the arguments, but car­ping at the voyce, and the bookes negli­gently written. idem.

As if a man seeming a Physitian, should cut the haires and nailes of a man diseased with blaynes, botches and fistulaes: so a flatterer vseth libertie in those things, in which there is no need. Idem.

As a sweete odour smelleth well, and so also dooth a medicine; but that is profitable for nothing, but to delight; this besides the odour hath also greater profite: so also a flatterer is onelie plea­sant, but a friend is profitable and neces­sarie, Idem.

As a picture hath pleasant colours, and Medicines haue also acceptable co­lours: so a friende dooth therefore de­light, that hee may helpe; but a flatterer [Page 127]only delighteth. Idem.

Where the bodie is swelled and puf­fed vp with corrupt and vicious humours, there arise botches and impostumes: so what a friend is angrie with, loueth or ha­teth, that the flatterer inuerteth to a crosse ende. idem.

A Medicine applyed to a wrong place, dooth afflict without fruit: so dooth ad­monition being vsed out of due time. And the same doth a friend with griefe, which the flatterer doth with pleasure, for both of them do hurt. idem.

Mariage.

AS Chaines and Fetters take strength by being linked togither: so doth the state of the familie by the consent and agree­ment of man and wife: Plut. in. Moral.

As the bodie can doe nothing with­out the soule, neither can the soule bee in quiet, except the bodie bee 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 [Page]compasse their husbandes, or wiues by for­cerie, amorous potions, or poysons of loue, shall haue them stupide, dull and vnpro­fitable. ibidem.

As Circe did not enioy them, whome shee had turned into Swine and Lyons, but beyonde all had most comfort and loue of Ʋlysses, beeing in his right forme and shape: so those women that get them­selues hushandes by Magicke and Witch­craft, doe leade an vnpleasant life with them, by reason they are wood and out of their right mindes. ibidem.

Those women that had rather raigne and dominere ouer foolish and sottish hus­bands, then obey those that are wise & dis­creete; do as they, that in a voyage make choyse rather to leade a blinde man, then to follow him that seeth, and is skilfull in his way. ibidem.

As Pasiphaë being the wife of Minos, chose rather the companie of a Bull, then of her husbande: so certaine lasciuious women beeing marryed to temperate and continent men, doe diuert their mindes to the lust of incontinent and intemperate le­chers. ibidem.

As they that cannot mount vpon an horse by reason of weakenesse, doe teach [Page 128]him to bend his knees: so some hauing ma­ried generous and high spirited wiues, en­deuour not to make them better, but to bring them vnder, ibidem.

According to the greatnes of the horse wee square his furniture: so according to the dignitie of the wife, the gouernment is to be moderated. ibidem.

As moysture dooth mingle it selfe in euerie part: so betweene the marryed there ought to be a generall communitie. ibidem.

As it is called wine, although the grea­ter part of it bee water mixed with the wine: so it is called the house and posses­sions of the husbande, albeit the wife brought the greater part. ibidem.

As Christ was borne of a Virgine, that hee might shewe that light was risen to the worlde from a Virgine: so hee wrought his first miracle at a marryage at Cana in Galile, that hee might both ho­nour virginitie by his birth, and marriage by his diuine miracles, by which hee tur­ned water into wine. Epiphanius haeresi. 67. contra Hieracitas.

As the Sea ouerswelling his bankes: so is man or woman transgressing the bondes of marriage. Chrysostom. Homil. 1. [Page]operis imperfecti.

When thou seest a man continually haunting the houses of Physitians & Chri­rurgians, thou mayest well coniecture, that that man is not well: so when thou seest a man or woman, seeking for a di­uource, or to separate themselues, knowe for certaintie, that he is a lasciuious man, and the woman an incontinēt harlot. idem. hom. 32. operis imperf.

As partners doe not thriue well, ex­cept they liue peaceablie togither: so nei­ther dooth man nor wife, except they lo­uinglie liue togither. 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 hee liue for the good of others: so it was needefull, not lustfull, that holye men did linke themselues in marryage with women, for that that meat is vnto man, that is marriage vnto mankinde. Augu­stinus de bono coniugali, cap. 16.

As the merit of patience in Peter, who suffered is not greater then in Iohn, who suffered not: so the merite of continencie [Page 129]in Iohn, who was neuer maried, is not grea­ter, then in Abraham, who begat chil­dren. For this mans maryage, & the others virginity in their seuerall tymes both ser­ued Christ. Ibidem cap. 21.

As a husbandman, after he hath com­mitted his seed to y^e ground, expecteth har­uest, neither doth cast in more seede: so the meane and moderation of our concu­piscence is limitted in the procreation of children. Athenagoras de resurrections mortuorum.

When we buy houses, horses, and ser­uants, we looke that they be strong, sound and faithfull▪ so when we mary a wife, we should regard that she be religious, chast, and modest. Chrysost. orat. de pulchritudine et vxore tomo 5.

As he that saith mariage is naught, dis­praiseth virginitie: so he that sayth virgini­ty is naught, dispaiseth mariage, because in comparison, meliority taketh increase & augmentation from his positiue Good Idem. lib. de virginitate.

As they that wil not suffer their seruants to eate and drinke openly, doe force them to gourmandize priuily: so they that will not communicate, their mirth, sportinges and playings with their wiues, cause them [Page]to make substitutes vnto their husbandes, who may administer these thinges vnto them. Bernardus Scardaeonius, de pudicitia matrimonij, cap. 1 8.

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 marryed folkes kindled onely by beauty, doth soone vanish, except it bee supported by good conditions, and nou­rished with wisedome. Rhodiginus. libro 28. cap. 21.

Geometricians say, that lines and su­perficies are not moued of themselues, but together with their substaunces: 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. ibidem.

Kinges that bee wrastlers cause their subiectes to exercise that feate: Princes that are Musitians incite their people to vse instruments: so husbands that are chast and godly, cause also their wiues to imi­tate their goodnes, as wee commonly say, a good iacke, makes a good gill, and this holds è diuersò.

As the payne in the lefte side procures griefe in the right side: so it behooueth a [Page 130]husband to be mooued with the commo­dities or discommodities of his wife, and so must the wife.

Vessels when they are newe glued are dissolued by euery occasion, but when their ioyntes are well knit together, they are scarsely sundred with fire or sworde: 10 the first felowshippe of marryed couples is broken by light trifles, but if it bee well knit, it is far more firme.

As feuers arising of hidden causes, and growing by little and little, are more fearefull and greeuous, then those that spring from manifest and vrgent causes: so hidden and concealed enmities doe more violate the amitie of those that bee ma­ryed, then those that are expostulated and explaned.

As gall was cast out from the sacrifice of Iuno: so the mariage bed shoulde bee without bitternes.

A wife.

AS an Oratour doeth more mooue his audience by vrging the matter to the purpose, then by his affected ex­ornations: so a chaste Wife doth more [Page]please her honest husband by her vertuous demeanour, and religious conuersation, then by garish attire, or finical ornaments. Plut. in Moralibus.

As a Pipers melodie is by anothers sound: so a woman shoulde talke and aun­swere by her husband. ibidem.

The Moone when it is ioyned with the Sunne, is obscured and hid, but when it is far from the sunne, then it shineth: so a fro­ward and peeuish wife, pouteth and pu­leth in the presence of her husbande, but in his absence is as merry as a Cricket, or Pope Iohn.

As Philosophers honoring a Prince, do make themselues more noble, not the Prince: so wiues submitting themselues to their husbandes, obtaine praise, but ende­uouring to ouerrule them, they heare ill. Plut in Moral.

As accidents are not moued of them­selues, but are moued with their subiectes and substances, as we say in Logicke: so a wife must apply her selfe vnto her hrsband both in earnest and play, in myrth and mourning. ibidem.

When the blustring wind striues to car­ry away our clokes or garments, we hold them the faster; but if the Sun cast his hot [Page 131]beames vpon vs, we put off both cloake & coat: so if a wife endeuour to reclaime her husband from any enormitie by railing & curst speeches, shee more prouoketh him; but if she intreate him with milde wordes, and vse her pleasingest parts, she workes a great deale more effectually. ibidem.

He that commeth neare Elephants, must not haue a bright shining garment, he that comes neare buls, must not weare red nor purple, he that trauels by Tygres, must not sounde Tymbrels nor bels, for with these things, these beasts are madded: so a wife must abstaine from those thinges, which shee knoweth will anger her husbande. Ibidem.

As there is no profit of looking glasses set with golde and precious stones, except they represent right formes: so there is no fruit of rich wife, except she will dispose her life according to her husbandes, and liue in vnity and coucord with him. Apud Stob. serm. 70.

As she is a foole, that dare not wash her face, because she would not haue her hus­band thinke she paints it so she is a nigger, that dare not laugh, least her husbande shoulde thinke shee is lasciuious. Plut. in Moralibus.

[Page] As wine is so sharp, that the same is not­withstanding profitable and pleasant, not bitter, as aloes: so ought the huswife of a familie to be. Ibidem.

They that feare their Vines will make too sharpe Wine, must not cut the armes, but graft next to them Mandrake, which causeth the grape to be more pleasant: so they that feare to haue curst wiues, must not with rigour seeme to reclaime them, but speake gentle wordes in euery place by them, which makes them more quiet.

As a Diamond is not brused by the hammer, but by blood: so a wife is not wonne by force, but by faire meanes.

As a worme perisheth wood: so a wic­ked wife destroyeth her husbande. Pro­uerb. 5.

As it is irkesome liuing in the wildernes: so it is tedious liuing with a wrathfull wife. Ibidem.

As it is daungerous to dwell with a Dragon and Lion: so it is perillous to re­maine with a malitious wife. Eccle. 25.

As it is wearisome for an olde man, to climbe vp a sandie hill: so it is irke­some for a quiet man to abide with a brawling wife. Eccles. cap. 21.

As stormes and whirlewindes ouer­whelme [Page 132]olde ruinous shippes: so the wic­ked endeuours of wiues doe drowne the brittle soules of their husbandes. Basilius hom. de diuite.

As no man knowes, where the shoe wringes, but he that weares it; so no man knowes the disposition of a woman but he that hath maried a wife. Plutarchus in Mo­ralibus.

As he is vnwise, that forsakes the hony, because he is slunge of the Bees: so that wife is not very wise, that forsakes her hus­band, because he angreth her. Ibidem.

As the Aspe doth borrow poison of the Viper: so one wicked gossip doth borrow venim of an other, to spit at their husbāds. Diogenes apud Maximum sermone. 39.

As birdes doe treade onely for procre­ation: so should man and wifely togither for procreation of issue. F. Ioannes a S. Ge­miniano l. 4. de natalibus et volatilibus c. 15

As both the male and female birde doe nourish their yong ones: so should man and wife iointly bring vp their children. Ibidem.

The storke doth alwaies associate him­selfe with his female so long as she liueth: so the husband ought to sticke to his wife till death part them. Ibidem.

[Page] As storkes hate adulterous treadings: so should man and wife detest adulterous copulations. Ibidem.

As Cats wax woode being annointed: so some wiues are mad, if their husbandes vse oyntmentes, either because they sup­pose they are not healthfull, or els that they affect other women. Plut.

Matrimoniall Society.

AS Christ loued the church: so husbands must loue their wiues. Ephes. 5.

The Viper being the deadliest of all ser­pentes, desireth to engender with the Sea Lamprey, & by hissing doth bring y^e Lam­prey out of the vast ocean, & so the Lam­prey engendereth with y^e poysonfull viper: so a wife must beare with her husbande, though he be rough and cruell, neither for any wrath or fury must shee breake the mariage bonde. Hee doth strike thee, thou must beare him: he is thy husband; he is a drunkard, but he is ioyned by nature vnto thee. He is fierce and implacable, but he is thy member, and the most excellent of all thy members. But as the Viper doth vo­mite out his poyson for the reuerence of engendering: so a husband must put awaie all fiercenes, roughnes, cruelty, and bitter­nes [Page 133]towardes his wife for the reuerence of vnion. Basilius hom. 7. Exameron.

If souldiers agree wel together, al things succeed prosperously, but if they dissent, all runs to ruine: so it is betweene man & wife. Chrisost. hom. 20. ad Ephes.

If a Captaine ranke his souldiers well together, the enemy cannot make any in­rodes into his campe: so if the husband, the wife, the children and seruants bend al one way, great is the vnity and concord of that house. Ibidem.

As thou art thy wiues, and she thine: so are thy goodes hers, and hers thine. Ibid.

As when the gouernours of a ship doe disagree, they that are in the shippe with them, doe feare shipwracke: so when the man and wife are at variance and debate, it is likely, that they that dwell with them, shal partake of their inconueniences. Idem. hom. 56. in Genesin.

whatsoeuer a king heareth deuised a­gainst his kingdome, hee presently think­eth it to bee true, his mind is full of suspiti­on because he loueth his kingdome well, & is iealous ouer it: so if a husband loue his wife well and she him, whatsoeuer ill they heare spoken one of the other, they are presently suspitious and iealous; & albeit it be not fit or worthy to be heard, yet the [Page]zeale and ardent loue, that they would haue nothing amisse in either of them, doth make the hearing of it, and the su­spition and iealousie of it tollerable & ex­cusable. Idem, hom. 2. operis imperf.

As no man cutteth off his legs, because they are lame, nor his feete, because they are distorted, nor his hand because it is wi­thered, because no man hates his owne flesh, but doth nourish and cherish it: so no man ought to dislike, hate, or detest his wife, nor a wife her husband, saying hee or she is such and such an one, because they both partake of one nature, and haue tyed themselues togither with the indissoluble knot of mariage. Isidorus Clarius oratione tricesima quinta tomi primi.

Loue.

AS the roote, which the Phisitians com­monly call Rubarbe, doth by a certain peculiar vertue purge choler, albeit by na­ture it bee cholericke: so many tymes it commeth to passe, that one loue doth driue out on another, as one naile doth expell another, or anger putteth awaie an­ger, and greefe, greef.

[Page 134] As the fish Echeneis, of some called Re­mora, albeit but little, yet stayeth a shippe vnder saile: so now and then a faire maid, although but of small strength, stayeth a man hasting to study, or posting to warre, and detaineth him with her.

As the brightnes of the Sun doth both heate and shine vpon the face of the be­holder: so true loue doth heate the minde by desire, and shine in the face by exam­ple. Idiota de contemplatione amoris di­uini.

Teares fall from the eyes vpon the brest: so true loue riseth from the vnder­standing, and falleth into the heart. ibidem.

As enuie consumeth both body and soule: so doth loue.

As fire laid by waxe 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 vera virginitate.

As poyson mixed with sweete wine at the first is pleasant to the drinker, but afterwardes it deadly payneth: so they that bestowe their Loue vpon faire and beautifull Hariottes, at the first [Page]feele pleasure, but afterwardes dolour, sor­row and bitternes do follow. Diogenes a­pud Laertium lib. 6.

As the Sun hath many beames: so loue hath many passions.

As the Sun-beames do pierce deepely: so loue doth pierce deadly.

As the dropsie cōmeth 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 idlenes.

As two boordes are ioyned togither with glew: so a man & woman are ioyntly combined and vnited togither by loue.

As a ship doth perish without a pilot; as a citie is in daūger without a magistrate; as the world is full of darkenes without the Sunne: so the life of mankinde is not vitall without loue. Philippus Beroaldus oratio. habita in enarratione Propertij.

As the Diamond is beautious to the sight, & yet deadly poison to the stomack; and as the Bacan leafe containeth both the Antidote, and the Aconite: so loue (vnlesse onely grounded vpon vertue) bree­deth more disparagement to the credit, then content to the fancy.

The eyes of many louers are like Sala­mander [Page 135]stones, that fire at the sight of eue­ry flame; and their heartes are as queasie as the Mineralles of Aetna, that burne at the heate of the Sun, and are quencht with the puffe of euery winde. Greene.

As fire without fewell: so is loue with­out landes

As the Cedar tree without fruit; or the corne sowne in the sandes that withereth for want of moysture: so is loue without wealth.

As the Chrisolite is proued in the fire; and the diamond by the Anuill: so loue is tried, not by fauour of Fortune, but by the aduersity of Time.

As the fairest blossomes, are soonest nipt with frost; and the best fruite soonest touched with Caterpillers: so the ripest wittes are most apt to bee ouerthrowne by loue.

As the Heban blossomes open with the dewe, and shut with the Sunne: so louers in presence of their mistres haue their tōgues 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 lure: so loue ioyned with vertue is able to recall the most stragling [Page] Aeneas to make sailes againe to Carthage.

The ratling thunderbolt hath but his clap, the lightning but his flash: so hot loue begun in a moment, endeth in a minute.

The drie touchwoode is kindled with lime; the greatest mushrumpe groweth in one night, the fire quicklie burneth the flaxe: so loue easily entereth into the sharp wit without resistance, and is harboured there without repentance.

In battailes there ought to be a doubt­ful sight, 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 commeth out of the hardest flint with the steele, oyle out of the driest Ieate by the fire: so loue out of the stoniest hart by faith, by trust, by time.

As the Hop, the poale being neuer so high, groweth to 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 veine: so af­fection hauing caught holde of the heart, and the sparkles of loue kindled in the li­uer, will suddainly though secretly, flame vp into the head, and spread it selfe into e­uery sinew.

[Page 136] New loue worketh like newe wine. Or water in a caudron, which when it fecleth the heate of the fire, it forthwith boileth, swelleth, and is caried aloft.

As the Hunter plieth his houndes, 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 labors 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 fingers ende, 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 sufferaunce 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 presentlie to bee 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 standes idle, neyther knowes how to liue without louing.

As an Apple being well knit together [Page]gither and mellowed, is more sweete and pleasing then when it is greene; yet that apple being ouer-ripe and too much mel­lowed, becomes wrinkled, sapelesse, and welneere sauourlesse: euen such is the loue of men ouer yonge and ouer olde, the one sowre and sharpe, the other dry and sence­lesse.

As one onely light makes an entire and perfect shadow, whereas many lightes be­ing togither, confoundes and defaceth it: euen so from one onely Frende and loyall louer, true & perfect loue is to be expected

As one knowes not a Musition, but ei­ther by his voice or touching his instru­ment: euen so hee cannot bee 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, ma­ry it makes the worke the faster: euen so, he y^t delightes to dally with many, binds himselfe thereby the more strictly to her he loues in deede. Leon Baptista Alberto, [Page 137]Florentine, in his Hecatonphila.

As the most constant patience (being too farre prouoked) conuerteth into furie: so a wrathfull louer is more to bee feared, than a sauage monster that hath no reason.

As the best wine doth make the shar­pest Vineger: so the deepest loue turneth to the deadliest hate.

Bauin though it burne bright, is but a blase; scalding water if it stande a while, turneth almost to Ice; Pepper though it be hote in the mouth, is colde in the mawe: so hote loue is soone cold, and that affection that frieth in wordes, commonlie freezeth in workes.

As Iupiter transformed himselfe into the shape of Amphitrio, to embrace Alomae­na, into the forme of a swan to enioy Lada, into a Bull to beguile Io, into a showre of golde to winne Danae: so Neptune chan­ged himselfe into an Heyfer, a Ramme, a flood, a Dolphin, only for the loue of those hee lusted after. And Apollo conuerted himselfe into a shepheard, 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 thirde fume into the heade: so [Page]the first sip of loue is pleasant, the second perillous, the third pestilent.

The least sparke if it be not quenched wil burst into a flame; the least moath in time eateth the thickest cloath; and I haue read that in a short space there was a towne in Spain vndermined with Conies, in Thessalia with Mowles, with Frogges in Fraunce, in Africa with Flies: so loue, which secretly creepeth into the mind, (as the rust dooth into the iron, and is not perceiued) consumeth the bodie, yea, and confounds the soule. Iohn Lilly.

The little grain of Mustard-seed in time becommeth a tree, the slender twigge groweth to a statelie greatnesse, and that which with the hande might easilie haue beene pulled vp, will hardly with the axe be hewen downe: so loue at the first may be easily eradicated, which being growne can hardly be razed.

As a sinew 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 be neuer so well cured with reason, or cooled by wisedome, yet there will ap­peare [Page 138]a scarre, by the which one may gesse the minde 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 holde of their loue, are driuen into such a traunce, that they let go the hold of their libertie, 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 begin with a sweet slumber.

Newe Wine is more pleasaunt then wholesome, 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 bee, may delight the conceit of the head, but it will destroy the contem­platiue of the heart.

Apelles was no good painter the first day; hee that will sell Lawne, must learne to folde it: so hee that will make loue, must first learne to court it.

As betweene the similitude of maners, [Page]there is a friendship in euerie respect abso­lute: so in the cōposition of the body, there is a certain loue ingendred by ones lookes, where both the bodies resemble each o­ther, as wouen both in one loome.

Euery flower hath his blostom, his sauor, his sappe: so euery desire should haue to feed the eye, to please the wit, to maintain the estate.

Poyson will disperse it selfe into euerie veyne, before it pierce the heart: so loue maimeth euerie part before it kill the liuer.

As by Basill the Scorpion is ingendred, and by the means of the same hearbe de­stroyed: so loue which by time and fancy is bred in an idle braine, is by time & fancie banished from the heart.

As the Salamander, which beeing a long space nourished in the fire, at the last quencheth it: so affection hauing taken holde 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 olde: so loue hath greatest faith when it groweth in age.

The yong Vines bring the most wine, [Page 139]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 Sunne beames: so the precious minde of man once put into the flame of loue, is as it were vgly and looseth her vertue, but sprinckled with the water of wisdome, and detestation of such fond delights, it shineth like the glorious rayes of Phoebus.

As the best charme for a toothach is to pull out the tooth: so the best remedie for loue, is to weare it out.

Fire is to bee quenched in the sparke, weedes are to be rooted vp in y^e bud, follies in the blossom, greene sores are to be dres­sed roughly least they fester, tetters to bee drawn in the beginning, least they spread, Ringwormes to bee annointed when they first appeare, least they cōpasse the whole bodie: so the assaults of loue are to be bea­ten backe at the first siege, least they vn­dermine at the second.

Hearbes that are the worse for watering, are to bee rooted out, trees that are lesse fruitful for the lopping, are to bee hewen [Page]downe, Hawkes that waxe haggarde 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 maister: so the man that doteth when he is disdained, will neuer for go his Mistresse.

Theseus would not goe into the Laby­rinth without a threed, that might shewe him the way out: so neither any wise man will enter into the crooked corners of loue, vnlesse he knew by what meanes hee might get out.

Hot fire is not onely quenched by the cleare fountaine: so neither is loue only sa­tisfied by the faire face.

Hee that hath sore eyes, must not be­holde the Candle: so hee 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 neyther the louer from the companie of his Ladie, though it bee pe­rillous.

As the hearbe Heliotropium, is alwayes [Page 140]inclined to that place where the Sunne shineth, and being depriued of the Sunne, dyeth; and as Lunaris hearbe, as long as the Moone waxeth, bringeth foorth leaues, and in the wayning shaketh them off: so a louer whiles hee is in the com­panie of his Ladie, where all ioyes en­crease, vttereth manie pleasant conceits, but banished from the sight of his Mi­stresse, where all mirth decreaseth, either liueth in Melancholie, or dieth with des­peration.

As Andromache whensoeuer shee sawe the Tombe of Hector, coulde not refraine from weeping, or as Laodamia coulde neuer beholde the picture of Pro­tesilaus in waxe, but shee alwayes fain­ted: so louers, whensoeuer they viewe the image of their Ladies, though not the same substance, yet the similitude in sha­dowe, they are so benummed in their ioynts, and so bereft of their wittes, that they haue neither the power to mooue their bodies to shew life, nor their tongues to make answere.

There must in euery Triangle be three lynes, the first beginneth, the second aug­menteth, the thirde concludeth it a fi­gure: so in loue three vertues, affection, [Page]which draweth the heart, secrecie, which increaseth the hope, and constancie, which finisheth the worke, without any of these rules there can be no triangle, without any of these vertues, no loue.

There is no man that runneth with one leg, no birde that flieth with one wing: so no loue lasteth with one limme.

As the earth wherein the mines of siluer and gold is hidden, is profitable for no o­ther thing but mettals: 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 luie 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 bee hidden in the flaxe without smoake, nor Muske in the bo­some without smell: so neither can loue bee hidden in the breast without suspi­tion.

As the straightest wandes are to bee bent when they be small: so the precisest Virgins are to bee wonne when they bee young.

As fire when it bursteth out, catcheth [Page 131]holde soonest of the driest woode: so loue when it is reuealed, fasteneth easiest vppon the affectionate will.

As an English man cannot abide a stran­ger to be his equal, nor to be dared by any: so hee cannot by any meanes suffer a part­ner in his loue.

As there are foure kinds of warres; for­raine, ciuil, combat, and in the conscience: so there are foure kindes of loue; spiritu­all, carnall, temporall, and common. F. Iohannes a S. Geminiano lib. 1. de caelo & e­lementis, cap. 4.

As the Raine-bowe hath foure princi­pall colours in it; redde, iacinth colour, azure, and green: so loue especially wor­keth 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 fruite is sweete, whose Roote is more bitter, then the clawe of a Bittor: to the Apple in Persia, whose blossome sauoureth like Honny, whose bud is more sowre then gall: and to a Laberinth which leadeth vs into worser paynes, then Sisi­phus suffereth, into moe tormentes then [Page] Tantalus abideth, and into greater griefe then Ixion beareth.

As no man canne be twice happie; as Saint Hierome writeth in an Epistle to Iu­lia, chapter foure: so to bee wise, and eake to loue, is scarcelie graunted to Ioue aboue.

As stars abound in heauen, Hares in A­thon, and Bees in Hybla: so loue is full of slightes.

The sting of a Serpent by continu­ance enuenometh y^e whole body, he that is charmed of the Torpedo by procrastinatiō runneth mad: so the pricke of loue by de­lay is vncurable.

As Anacreon, who spake by experi­ence, and writ by proofe, calleth loue a tyrant, mischieuous, cruell, hardie, vn­kinde, foule, vngracious, 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 sorrowe, the garden of griefe, and to conclude, a confused Chaos of mi­serie; so that if it might be seene with bo­dilie eyes, or be an obiect to our exteriour sences, the Basiliske is not more feared, nor the Cockatrice more auoided then [Page 142]loathsome loue woulde bee eschued and detested: so Miltiades the Athenian was wont to say, that of al the plagues, where­with the gods did afflict mortall men, loue was the greatest, in that they sought that as an heauenlie 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 in loue was Cha­rites to her husbande Lepolemus, Corne­lia to Gracchus, Iulia to her Pompey, Ar­temizia to Mausolus, Panthea to Abra­datus, Portia to Brutus, Alceste to Ad­metus, Penelope to Ʋlisses, Sulpitia to Len­tulus, Hipparchia to the Philosopher Cra­tes, and Macrina to her Torquatus.

As Iupiter enforced Apollo to flie his kingdome Paphos, and to liue exilde 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, as poy­son pierceth euery vaine: so loue, if in time [Page]it be not looked vnto, will bring body and mind to vtter confusion.

As the vertues of loue are many: so the inconueniences are infinite.

There is no cloth so fine, but Moathes will eate it; no yron so harde, but rust will fret it; no woode so sounde, but wormes will putrifie it; no mettall so course, but fire will purifie it: so there is neyther Man nor Woman so free but loue will bring them into thraldome and bon­dage.

As Lordship can brook no mateship: so neither can loue; according to that verse:

Dame Venus and Kingdoms can no riua­litie suffer.

As the wisest man said, Caniicles. 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 drown it: so all writers with one mouth haue confessed, that the godliest men, that e­uer were, the wisest that euer were, the valiantest men, that euer were, haue beene brought by loue to most outragious impi­etie, to most extreame folly, and most vile villanie. That there haue beene none so stoute, but loue hath made them stoupe, [Page 133]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 Maister 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 heauenlie influence, and no earthly accident.

Selfe-Loue.

THere is no creature that more feruent­lie loueth her yong ones, then an Asse and an Ape: so many vnlearned idiots doe more esteeme their owne vanities, & scur­rilous pamphlets, then any other mans graue and learned writings.

As they that walke in a wrong path, the further they go, the worse it is for them: so it is for them that go forwardes relying vp­on selfe-loue.

Not as Phisitions do cure choler by bit­ter things: so we must put away anger by anger. Plut.

If one eye little letters too much they [Page]offende the eyes: so they that wrathfullie and of selfe-will, and selfe-loue regarde small matters, are enkindled to greater matters more ragingly. Idem.

As Mares seeing their own shape in the water, are driuen into madnesse, as saith Columella: so some too much louing thē ­selues, 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 own busines.

As euery mans disease seemeth most bit­ter vnto himselfe: so euery mans discom­modity doth especially greeue himselfe.

As the dropsie groweth through too much aboundance of matter and moisture as Auicene writeth: so pride & contempt of God commeth through too much self-loue. F. Ioannes a S. Geminiano lib. 6. de ho­mine & membris eius, cap. 5.

Affections.

AS that tēpest is more dangerous, which suffereth not to arriue in the hauen, thē y^t which forbiddeth to saile: so those moti­ons of the mind are more great & greeuos [Page 144]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 transformed into wild beasts: so affections doe make a man suddainly to bee another then he is. ibidem.

As in a great storme a ship is not stayed, except the anchor bee surely fastened: so in the great hurly burly of businesse, sound reason must season the minde, that it bee not caryed awaie of affections. I­bidem.

As the sayles are to be proportioned ac­cording to the greatnes of the ship: so our desires are to be moderated according to our abilities. ibidem.

As the shoe is wrested after the wringing of the foot: 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 minde of euill affections. ibidem.

As horses wel ordered & manned, do of their own accord go the right way, albeit the Cochemā doth not vse the rains: so the affections beeing accustomed to reasons [Page]managing and moderating, doe not assay any filthie or dishonest thing, eyther in dreames, or in diseases, albeit reason be in an extasie. Ibidem.

As hee 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 doeth expell nothing that falleth into it: so a minde endued with a vicious bashfulnesse is open vnto nothing, but to filthie 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 bodie are more grieuous, which breake forth in­to wounds and swellings: so are those af­fections more burdenous, which through griefe make the life tedious; it is a disease of the minde 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 complaintes doe easilie [Page 145]vanish awaie: so toyish desires the mat­ter beeing taken away doe soone fade. I­bidem.

As the chaunging of the Moone, or a sharpe winde, or the ebbe of the sea, or a­ny such light change of thinges doth take life from a sicke and weake man: so euery smal offence doth disturbe weake mindes, corrupted by affections, when as they that are of a strong heart and a resolute minde, do not feele any such matter.

As no creature neither tame nor wilde doth yeeld to that reason which it wāteth: so neither any affection. Seneca.

As many wilde weedes 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 minde being euill of themselues, doe argue no ill wit, if it were tilled with hole some instruc­tions. Plut. in Moral.

As angrie dogges barke at euerie 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 known & familiar vnto thē which may correct them being moued. Ibid.

As the body is not capable of pleasures, [Page]except it bee 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 do stil grow worse and worse, if they be letten alone: so if but once thou ad­mit euill affections, although they bee but of small moment and validity, they will encrease and growe to greater heade. Se­neca.

As a man hath alwaies remedy at hand against the poyson of serpents, to wit, his spettle, which they beeing touched with­all, or a little hot water beeing cast vppon them they flie awaie, and if it enter into their mouthes they die: so wee alwayes carry a present remedie about with vs a­gainst al pestilent desires, if we knew how to vse it. Wee must looke for it in our mindes.

As there are serpēts, that meet with vs in the woodes, and some lie lurking at home in our houses: so some affections are man­naged by reason, and shew themselues rea­sonable, & some lie lurking in our workes, and shew themselues vnreasonable. Mar­cus heremita de lege spiritali.

As they are to bee freed from fetters, [Page 146]that haue a long iourney to goe: so they are to bee withhelde from immoderate affections, that directlie woulde go vnto God. Theodoretus de spirituali animae re­surrectione.

As the foure humors of the body (heate, coldnes, drines, and moisture) are the cau­ses of all welfare and ill fare in the body: so the foure principal affections of the mind, (loue, hatred, ioy and griefe) are the causes of al ioy and annoy in the mind. Richardus Victorinus de statu interioris hominis, c. 34.

As they that kill the heade of a Ser­pent, kill the whole bodie 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 sire so hot, but it is quen­ched with water: so there is no affection so strong, but it is weakened with reason.

He that hath been burned, knoweth the force of the fire, he that hath been stoung, remembreth the smart of the Scorpion: so he that hath endured the brunts of fancie, knoweth best how to eschewe the broyles of affection.

As thou art wary in thy trauell, that thou dash not thy foote against a stone or a pricke: so in thy life, bee wary that no [Page]affection rule thee, that may offend. Epic­tetus, in Enchiridio, cap. 53.

As saylers doe applie themselues to the chaunges of the windes: so doe wise men to the affections of the minde. A­ristonymus, apud Stobaeum sermone 1. De prudentia.

As Tarquine, when hee walked in his Garden, did with a wande strike off the heades of Poppie: so wee must especial­lie resist the stronger and more powrefull affections of our mindes. Angelus Politi­anus de ira.

As they that liue vnder a Tyrant, are in bondage and seruitude: so are they, that are ruled by headstrong affections. Philo, lib. quod omnis probus sit liber.

As they that are ruled by good lawes, liue in peace: so they y^t are ruled by sound reason, and not by vnruly affections, liue in rest and tranquility. ibidem.

As Noahs Arke did admitte all kinde of creatures, which Paradice did not: so mans bodie doth admitte all vnrulie and vntamed affections, but admitteth not vertues worthy of praise. Idem lib. de plantatione Noae.

As a sparrowe tied by the leg, assaying to flie, is pulde downe by the string to the [Page 147]grounde: so the minde beeing not freede of affections, endeuouring to flie to the knowledge of celestiall thinges, is helde down by affections, and cast to the earth. Maximus lib. primo de charitate.

If the eye bee troubled, it cannot ex­actlie see his obiect: so if the heart bee di­sturbed with affections it cannot well be­holde the truth. Basilius in Psal. 33. & epistola. 1.

As a foule polluted glasse cannot re­ceiue the impressions of pictures presented before it: so a soule dimmed and darkned with carnall affections and wordly cares is not capable of spirituall illuminations. Idem, Epist. 64.

As too much wine maketh drunke: so the affections of lust, sorrowe, and wrath, hauing expelled reason, do bring madnes. Idem in cap. 5. Esayae.

Brethren.

AS in a paire of scales, when one goes vp the other goes downe: so one brother ought to yeeld vnto another aduanced to higher dignity. Plut.

As in Arithmeticke figures of lesser va­lue [Page]being added to greater doth multiplie them, & in like maner are multiplied thē ­selues: so one brother dignifieng another, encreaseth the honour of hun that is dig­nified, and adorneth the dignifier with the splendour of his dignitie. ibidem.

As those fingers, that can neither write, nor play vppon an instrument, are moued with those that write and play: so one bro­ther shoulde bee like affected to another. ibidem.

If thy weapons breake, or bee ta­ken from thee, thou mayst repaire them a­gaine, or get thee other, but thou canst not get thee another body: so thou maist find other friendes, but not other brethren. Ibidem.

Of the same first matter, elementes a­rise most repugnant and opposite be­tweene themselues: so many times of the same parentes brethren are bred of most contrarie dispositions.

As Caine and Abell; Ismael and Isa­ac; Esau and Iacob; Amphion and Zetis; Eteocles and Polynices; Titus and Domi­tian.

As ciuill seditions are better transpo­sed to enemies, then bestowed on our own countrimen: so it is better, and more [Page 148]equall, respectiuely, to enuy and maligne others, then our own brethren, although it is not good to enuy or maligne any bo­dy. Plut.

Admonition.

AS wee cast bridles vpon horses, not in the race, but before they runne: so those that are inclined to wrath or lust, are to be restrained by reasons and admoniti­ons, before they come into daunger. Plut. in Moralibus.

As Nurses doe not chide nor punish their children that are fallen, but first run and lift them vp, and after chide them: so a friend when he is afflicted, is to bee hel­ped and lifted vp, and afterwardes to bee admonished and chidden, that by his owne faulte hee fell into that calamitie. ibidem.

They that haue the toothach forthwith run vnto the Phisition, and tel him of their griefe; they that haue agues sende for him; but hee that is franticke, neyther cal­leth him, nor admitteth him being called, by reason of the intollerable vehemēcy of his disease: so those y^t do hide their faultes, [Page]neither do suffer any one to admonish thē, of these there is no hope. Ibidem.

As a soare eye cannot abide light: so nei­ther doth an humorous minde admit of a seuere admonition, but if thou wilt cure it, thou must mingle praise with thine admo­nition. Ibidem.

As Telephus, because hee wanted a friend, was constrained to seeke for reme­dy of his enemy for the cure of his wound: so they that haue not good friendes to ad­monish them of their faults, do oftentimes heare them of their enemies. ibidem.

As medicines doe first bite and offend, and afterwardes doe bring health and de­light: so wholesome admonitions at the first are somewhat bitter, but afterwardes are most pleasant and acceptable to him that is admonished. ibidem.

As phlegme gathered by little and litle, doth then especially appeare & ouercom, when nature is ouercome: so certaine friends dare not admonish those that bee mighty, vnlesse fortune begin to turne her wheele, and then being humbled, they be­gin to deale with them. ibidem.

A sounde man beareth it, if thou vpbraid him with his intemperancy, lust and ry­ot; but a crasie and an vnsounde man will [Page 149]not: so a friend is to be admonished, when he ceaseth to be angrie, or to loue. ibidem.

As a blowe foreseene, is more easilie awarded: so a mischiefe fore-thought of, or warned of, doth lesse offend. Seneca.

As Phisitians forbid to minister receits, when the disease is growing, or raging, but when it somwhat abateth: so to those first motions and eager extremities of wrath and griefe, consolation and admo­nition is not to bee vsed, but when as in time they begin to be somewhat lighter.

As Phisitians forbid to giue Elleborum, albeit it bee effectuall, to olde men, or to children, or to those that haue weake bo­dies: so our admonition is so to be tēpered that he may suffer it, whom thou wouldest amend; neither onely the vice is to be loo­ked vnto, but the nature of him whome thou studiest to amend. Plin. lib. 25. cap. 5. in fine.

As wholesome hearbes loose their force of healing, by being customarily v­sed: so if thine admonition bee dayly and of custome, it doth not amend him that is accustomed to it.

As in the Countrey of Vmbria the earth is drier by raine, and moyster by heate, whereupon Cicero doth iestingly say, that [Page]that there dust comes of a showre, and of drinesse durt: so admonition dooth make some men the worse. Plin. lib. 31. cap. 4.

As some precious stones do wax bright being steeped in Vineger, and some be­come cleare beeing boyled in honie: so bitter reprehension maketh some men bet­ter, and other some milder admonition.

Beautie.

AS the hanging vp of a net directlie a­gainst the Sunne, doth partly obscure the brightnesse of his beames: so pensiue­nesse somewhat diminisheth the featured regardes of beautifull Paragons.

As good wine lacketh no tasters: so faire women lacke no sutors.

As with an easie price and an Iuie bush badde wine is vttered: so beautie and tractablenesse doe get many bad wo­men husbands.

As the Glo-worme is bright in the hedge, but blacke in the hand: so are ma­ny beautious women, fairely made, but fowly manered.

As by the current of a streame, wee come to the Fountaine: so when wee meete with anye beautifull bodie wee [Page 150]should follow the perfect regarde thereof so farre till wee are arriued at the especiall poynt and ground-worke, which is God himselfe, for from him all beautie hath o­riginall.

As fire burneth those that either touch it, or stande too neare it: so beautie in­flameth those that either stande neare it, or farre off. Xenophon apud Stobaeum serm, 64.

As the fairest Leopard hath his spots, the finest cloth his list, and the smoothest shoo his last: so the most blazing beaucie hath some blemish.

Where the wine is neate, there needeth no Iuy-bush; the right Corall needeth no coloring: so where beauty is perfect, there needeth no painting.

As the Adamant draweth the heauie iron, the harpe the fleete Dolphin: so beau­tie allureth the chast mind to loue, and the wisest wit to lust.

The purple die will neuer staine, the pure Ciuet wil neuer loose his sauor, y^e green law rell will neuer change his colour: so beauty can neuer be blotted with discourtesie.

As Milo that great wrastler beganne to weepe, when he sawe his armes brawnfal­len and weake, saying, strength, strength, is [Page]but vaine: so Helen in her [...]ew glasse, view­ing her olde face, with smiling counte­nance, cryed, Beautie, where is thy blaze?

As when the counterfeit of Ganimede was shewen at a Market, euery one would faine buie it, because Zeuxis had therein shewed his greatest cunning: so when a beautifull woman appeareth in a multi­tude, euery man is drawne to sue to her, for that God hath shewed such rare art in her.

As a fresh colour doth easily dimme a quicke sight; as a sweet Rose doth soonest pierce a fine sent; as pleasant sirrups doe chiefliest infect a delicate taste: so beauti­full women doe first of all allure them that haue the wantonnest eies, and the whitest mouthes. Lilly.

As the Eagle soares not so high in the ayre, but shee can espie a little fish in the sea; as the Sun in Cancer goes retrograde; as the coldest clime hath his Summer; and as Apollo was neuer so stoicall, but semel in anno hee could let fall a smile: so the most seuere Pilgrime or Palmer hath an eye as well as a heart, and a looke to lende to beauty, as a thought to bend to Theology. Greene.

As the Bauin is but a blaze: so beautie.

As the gorgeous Cedar is only for shew [Page 151]and nothing for profite; as the Apples of Tantalus are precious in the eye, and dust in the hand; and as the starre Artophylax is most bright, but fitteth not for any com­passe: so those that stand vpon their out­ward portraiture, are commonlie preiu­diciall.

As the fairest roses haue pricks; the purest lawnes their moles; and the brightest Dia­mondes their crackes: so those that are beautifull haue manie times imperfect conditions, for nature hauing care to po­lish the body so farre, ouerweenes her selfe in her excellencie, that she leaues their mindes vnperfect.

As the Adamant draweth the iron, the Ieat the straw, and the sight of the Panther the Ermly: so doth beautie draw the eyes of youth.

The Lapidarie thus chooseth a true Sa­phyre, when he seeth it to glister, he coue­reth it with Oyle, and then if it shine, hee alloweth it, if not, he breaketh it: so if thou fall in loue with one that is beautifull, cast some kinde of colour in her face, either as it were misliking her behauiour, or hea­ring of her lightnesse, and if then she looke as faire as before, wooe her, winne her, and weare her.

[Page] As it is rare to see the Sunne without light: so it is as rare to see a faire woman without a louer.

Those that are stung of the Scorpion, are healed of the Scorpion; the fire that burneth taketh away the heat of the burn; the Spider Phalangium that poysoneth, doth with her skin make a plaister for poi­son; the speare that wounded Telephus, must heale him: so hee that is wounded and stung with beautie, must be cured and healed with beautie.

Siluer although it be white, yet it draw­eth black lines: so Rodophe, Lais, & Phrine, although they had beautifull faces, yet they had foule deedes.

The skinne of the Ermelin is desired, and the carkasse despised; the horne of the Vnicorne most preciouslie receiued, and his flesh reiected; the hoofe of the Leopard is the thing the hunter seekes, or else he is contemned: so the beauty and ri­ches of a woman is highly regarded of most men, but her honestie and vertue lightlie esteemed.

As the Deare with the sight of a faire Apple standeth at gaze: so men through beautie are driuen into a maze.

As beauty made Venus to loue Anchises: [Page 152]so it made Luna to like Endimion.

As the Curtesan Lamia blinded king Demetrius with her beautie: so the re­nowned Curtesan Flora fettered Cassius, that worthie Romaine.

As the Viper beeing tied to a Beech tree, falleth into a slumber: so diuerse be­holding beautifull persons haue stoode as though with Medusaes head they had bin turned to a stone.

As Pigmaleon for beautie loued his I­mage of Iuory: so the beautifull picture of Ganimede, greatly astonished the ladies of Cypres.

The wise Lapidaries say, that the preci­ous stone with the most glistering hewe, hath alwayes the most secrete vertue, the pure gold is chosen by the perfect colour; the best fruite, by the brauest blossoms: so the best conditions are commonly dis­cerned by the sweetest countenance.

As the Dormouse cannot shutte his eye, as long as hee lyeth in the beame of the Sunne; and as the Deare cannot cease from braying, where the hearbe Moly groweth: so Beautie causeth one to stare, so long as it is in presence.

As the stone Topason is not more loued [Page]for the outwarde hue, then hated for the poyson, which secretlie is hidde within it; or as the herbe Nepenthes is not more lyked for the pleasant shape, then loathed for the poysoned sappe: so beautie cannot inflame the fancy so much in a moneth, as ridiculous follie can quench it in a mo­ment. Greene.

As the Dolphin hath nothing to co­uer his deformitie, but a fewe glistering scales; and as the clownish Poet Cheril­lus had nothing to bee praysed in his ver­ses, but the name of Alexander: so ma­nie haue nothing to shadowe their follie, but a faire face, nor nothing to be com­mended, but a little fading beautie.

As a Ring of Gold is in a swines snout: so is beautie in a foole.

As loue is thought to bee some hea­uenly influence, & no earthly accident: so according to Ouids opinion, Forma numen habet, Beautie hath some Deitie or God­head within it.

As a Flower soone fadeth: so dooth Beautie.

In bodyes of lesser stature and cor­pulencie commonlie there is greater va­lour and more wit, then in those that be huger and vaster.

THe Bee being a very little creature, is admirable in her labours, and wittie in her gouernment: so in little bodyes there is often the greatest wit, as in little Vlysses there was the wit of Mercurie, but in great Alax the strength of a Bull. Therefore Palingenius sayeth verie well in his booke called Libra.

The greater the creature is, the lesse fruit­full it is; but litle creatures are verie nume­rous in their breeding, as the Linnet be­ing a verie little Birde dooth bring foorth twelue yong ones: so they that haue lesse in weight, do recompence it by pluralitie in number.

Vnfruitfull trees are stronger and of greater bulke then those that bee fruit­full: so their bodyes are stronger that are vnfruitfull in learning, then theirs [Page]that exhaust themselues by painful labors, and consume themselues by nocturnall lucubrations.

Time, Age.

AS hee that intendes to passe a Riuer, stayes on the banke till the rough stormes be ouerblowne: so in the stearne tempests of time, we should await and not wilfullie cast our selues into danger, con­sidering that what may not bee done to day, happily to morrow in better sort will be compassed.

As sowre Wine and Apples doe waxe milde and sweete through age: so the in­solencie of age is mitigated by long vse of things.

As hee is not praised that hath sung much, pleaded much, or gouerned much, but he that hath done these thinges well and wisely: so is he to be praised that hath liued well, not hee that hath liued long. Plut.

As to them that saile, countryes and cities doe slip away: so by the swift course of winged time, first childhood slips away, then youth, then the best yeares of olde age. Seneca.

[Page 154] As the Apian wines and some other at the first are sweet, but by yeares do receiue sowrenesse: so some become through age more inhumane.

As the Aminaean wines are by age made the better: so some in youth are more dis­solute and rough, but through age and ex­perience be come more mild and tractable.

As the Cage must bee shut, before the birds be flowne: so tide and time must bee taken, while they may be had. Posthac oc­casio calua, Time is balde behind, therefore must be taken by the forelocks.

As the Cedar the elder it is, the straigh­ter it growes; and as Narcissus flowers, the higher they spring, the more glorious is their hew: so should men as they exceede in yeares, excell in vertues.

As the Troians repented too late, when their Towne was spoyled; and as it is too late to shut the stable doore when the steede is stolne: so when the time is past, it is too late to recall it, for it is deafe, and heares no man, neither knowes howe to returne.

It is too late to recall the stone al­readie cast; to beate the bush, the birds be­ing flowen; to breake the bargaine, the bandes being sealed; it is too late to de­fend [Page]the walles, when the Citie is ouer­come; to sound the retraite, when the bat­taile is fought; to apply the salue when the sore is incurable; it is too late to withhold the stroke already strooken; it is too late to drie the mault the kil being on fire; to wish for raine when the showre is past; it is too late to crie Caue, when thy Coyne is consumed, to beware when thy wealth is wracked, to bee charie when thou hast nothing whereof to take charge; the calme commeth out of time, when the shippe alreadie hath suffered shipwracke; it booteth not to stoppe the breach when the towne is ouerflowne; it is too late to dislodge loue out of ones breast when it hath infected euery part of the bodie; it is too late to cast Anchor, when the shippe is shaken to peeces agaynst the rockes; it booteth not to sende for a Phisitian when the sicke partie is alreadie departed: so when time is once past, it can neuer bee recalled againe.

Benefits.

AS we must sow againe after an ill crop; as wee must saile againe after ship­wracke; and as the bankerout dooth not [Page 155]feare nor driue the Vsurer from the ex­change: so albeit one benefite hath hap­ned to an vngrateful man, yet we must not leaue of to do well, but bestow an other, & see if it will thriue any better. Seneca.

There is a kinde of Lopster called Ga­rus, which beeing burnt and put into wounds doth cure them, if thou dost not in the meane while name Garus: so some benefites are no benefits, if thou make re­membrance and cōmemoration of them.

As our honourable knights of the noble order of the Garter, do weare their Garters & Georges in token of their honours & dig­nities: so we should alwayes bee adorned with beneficence and benefites, declaring that we are the sonnes of him, who is mer­cifull, who suffereth his sunne to arise both vpon the good and bad.

As the Sun doth not expect our prayers and adorations, that it should arise, but doth presently cast his light and brightnes abroad, and is reioyced at of all men: so neither do thou expect the vaine applause and popular praise of men, that thou shoul­dest bestow benefits, but frankly and free­ly bestow them, and thou shalt be beloued as the Sunne. Epictetus apud Stobaeum, serm. 44. de magistratu.

[Page] As I owe no money to him, that is wil­ling to lend me some, but hath not: so I am not bound to him, that would bestowe a benefit vpon mee, but doth not. Seneca, lib. 6. de Benef. cap. 11.

As the figge tree flourisheth not with blossomes, when it hath the sweetest fruit: so some doe bestow benefits without any promises. Plin. lib. 1. cap. 26.

As fire is by little and little extinguished, except it bee nourished with some com­bustible matter; so the mutuall loue of mortall men dooth by little and little de­cay, if it bee not fostered and cherished by mutuall benefits, and often duties of bene­uolence. Laurentius Iustinianus in sermone de Christi corpore, seu de Eucharista.

Beneuolence.

AS an Adamant of his owne nature is in­fringible, but being steeped in warme Goats bloud is broken with a hammer: so some wits can be tamed by no force, but are onely mollified and made tractable by faire dealing. Plin. lib. 37. cap. 4.

Some precious stones being soked in Vineger doe glitter, and manie waxe bright being boyled in hony: so sharpe re­prehension [Page 156]dooth make some better, and some are trained to better fruit by mild ad­monition.

As at table play the chaunce of the dice is to be disposed of by art and reason to the best purpose: so that which happeneth in life is to be turned to the best vse, & to be construed after the fauourablest maner. Plin. lib. 37. cap. 12. & lib. 10. cap. 12.

As a riuer diuided into many streames doth runne slowly and faintly: so beneuo­lence being spred and distracted among many, is enfeebled and diminished. Plut.

As those liuing creatures which bring forth but one yong one, do loue more ve­hemently: so the beneuolence and heartie good will, which is borne to one onely, is more ardent and entire. Plut.

Businesse.

AS he is sooner wearied, that knowes not howe long his voyage is: so hee effects a thing with lesser tediousnes, who foreknowes the maner and reason of his businesse.

As wee ought not to enter into Laby­rinthes without a threed, whereby we may safely return again: so we ought to take no [Page]businesse in hand, except we see some way to dispatch it.

As it is more painfull to cast thine emp­tie hande, then if it were peysed with some stone, or some matter of weight: so it is more troublesome to bestowe thy paynes in matters of no moment, then to bee industrious in serious busines.

As they are more wearyed that walke in vneuen wayes, then they that walke in equall pathes: so it is more laborious againe and againe to reiterate and repeate the same matters, then to bee conuersant in diuersitie of businesses, and varietie of affayres.

As manie doe yawne, when they see others gaspe, and doe make water, be­cause they see others doe so: so some are mooued to take businesse in hande vppon no sounde iudgement, but be­cause they woulde imitate and resemble others.

Exercise.

AS Iron or Brasse dooth waxe bright by vsing: so the vigour of the mind dooth gloriouslie appeare by exercising. Plut.

As iron doth rust, if thou dost not vse it: [Page 157]so doth the vigor of the mind, if thou doest not exercise it. Idem.

Welles, that haue water drawne out of them, do yeeld the cleerer water, but those become putrified, of which none is parta­ker: so exercise doth beget a wholsom ha­bit both in the soule and body. Clemens A­lexand. lib 1. Stromatum.

As exercise doth makesoldiours ready in feats of armes: so also it doth make schol lers perfit and prompt in deliuery of scho­lasticall points. Hierom. in vita Malchi. monachi.

As drop of water make stones hollow: so by exercise y^e barrennest wit is brought to some reasonable passe. Plut. de liberis educandis.

As Iron and brasse are worne by the touch of the hands: so by exercise the hard­nes of wit is worne away. ibidem.

As cart wheeles bended by force, can neuer againe bee brought to their former rectitude: so whatsoeuer wee exercise our selues in, from that we can hardly be reclai­med. Ibidem.

As there is no fielde so barren, but that tillage may do good of: so there is no wit so sterill, but by exercise it may bee bette­red. ibidem.

[Page] As trees neglected grow crooked and bar­ren: so do wits. ibidem.

As the strength of the body decaieth by lazines: so the vigour of the minde decai­eth without exercise. ibidem.

Horses well broken and mannaged, do obey their riders: so wits well exercised doe goe thorowe in their imploymentes. Ibidem.

Perturbations.

EVen as wild beastes according to their nature are hurtfull vnto men, and yet when they are tamed, do them good ser­uice: so when as the perturbations of our soule are gouerned and moderated, they helpe vs in many exercises of vertue. Lodo. Granat. lib. 1. Ducis peccatorum.

Euen as our fleshly eyes cannot behold the stars, nor the beauty of heauen, when it is cloudy and ouercast: so neither the eyes of our soules canne contemplate the eternall light, when as they are ob­scured with the clouds, and passions of this life. ibidem.

Euen as in cleare and pure water all ob­iectes are seene, euen vnto the least sande, which is in the bottome, which cannot be [Page 158]seene in water troubled and polluted: so our soule doth cleerely knowe, what shee hath in her selfe, when shee is quiet and calme, but if the stormes of passions do ob­scure and disturbe her, then shee neyther seeth her selfe, nor any other thing. Idem lib. de Deuotione.

As the heat suppressed is more violent; and the streame stopt makes the greater deluge: so passions concealed, procure the deeper sorrowes.

As a city ruled by tyranny commeth to destruction: so doth a man ouer whome perturbations haue sway. Philo lib. quod omnis probus sit liber.

As Noahs Arke admitted all kinde of creatures which Paradice did not: so man entertaineth all vnruly and vntamed pas­sions and perturbations, but admitteth not laudable vertues. Idem lib. de plantatione Noe.

As a sparrow tyed by the leg, is by the string helde backe from flying: so a man tyed vnto affections and perturbatious, is helde backe from the contemplation of celestiall matters. Maximus lib. prime de charitate.

As a polluted glasse canne reflect no perfect representation: so a soule occupied [Page]in secular disturbances, and dimmed with sensual carnality is not capable of the holy spirits illuminations. Basil. Epist. 64.

As wine causeth drunkennesse: so per­turbations bring madnesse. Idem in cap. 5. Esayae.

As indigestion bringeth diseases to the bodie: so perturbations raise infirmities in the minde. Chrysostomus sermone 1. De fato.

As they that are sicke of a feuer do loath all things: so disturbed minds are storme­blasted on euerie side. Idem Homil. 35. in 1. Cor.

Commodity.

AS Merchants vppon the sea, and hus­bandmen vpon the land spare no pains in hope of gaines: so christians for a crown that perisheth not should esteeme no trou­bles too harde, nor any afflictions too greeuous.

As soldiours sustaine woundes in hope of the spoile, & champiōs receiue blowes in hope of the prize, which rewardes are temporall: so Christians ought patientlie to entertaine all iniuries, and suffer all per­secutions in hope of that reward, which is [Page 159]eternall and euerlasting.

As the Moon bestoweth vpon the world that light she hath receiued of the Sun: so the giftes receiued of God, are to bee im­ploied to the commodity of others.

As hee that is once stung of a Scorpi­on, is neuer after stung with Waspes, Hornettes or Bees: so there is no dis­commoditie, that hath not some com­moditie ioyned vnto it. Plinius libro 28. cap. 3.

In Boaetia by the Riuer Orchomenon, where the god Trophonius standes, there are two fountaines, one of which brings memory, the other forgetfidnesse: so com­monlie when a great commoditie is pre­sent with vs, a great discommodity is not far from vs.

Achilles speare coulde as well hurt as heale: the scorpion as well stinges, as hee stintes the paine; the hearbe Nerius as wel poysons the sheepe, as it is a remedy to man against poison: so euery commodity hath his discommodity, & euery pleasure his paine, according to y^e prouerbial verse.

The earth bringeth forth Hemlocke to endanger the patient, as Endiue to delight [Page]the people, as well the nettle to sting, as the Rose to distill, as well the Spider to yeeld poison, as the Bee to giue honny: so euery sweete hath his sowre, euery gaine his paine, and all myrth is mingled with some moane.

Assiduity.

AS he that addeth a little to a little, & doth it often, doth at length make a great heape: so assiduity much auaileth to atchieue a good and wel disposed minde. Plutarch.

As a drop of water by assiduity doth make a stone hollow; and as Iron by often muching is wasted: so assiduity doth o­uercome the hardest things. Plut.

There is a riuer in Phrigia called Gallus, of which if you drink moderately, it cureth the maladies of the body, but if immode­rately, it maketh the minde franticke: so if moderately thou giuest thy selfe to the study of Phylosophie, it profiteth; but if wholy without intermission thou appliest that study, it taketh away the firmenes of the minde, and headlong carieth it about with a fury of vaine glory.

Assiduity taketh awaie admiration.

AS he that entreth into a famous city or royall pallace the first day walketh wondering, by reason of the noueltie of thinges, that there he seeth; but afterwards seeing those oftner, that wonderment is diminished: The same thing happeneth to them at the first, that enter into the new city of grace, by reason of the nouelty of things, which by litle and litle are vncoue­red and laid open in it. Lod. Granat. lib. 1. Ducis Peccat.

Adoption. Abdication.

AS he doteth & plaieth the part of a fran­tick man, that reuerenceth & worship­peth the image and picture of his brother, but smiteth and beateth the body: so is it a foolish thing to loue the name of those adopted, and to disinherit and hate the true brother. Plut.

Emulation.

As that is not true loue, y^e wanteth iea­lousie: so he doth not earnestly affect [Page]vertue, except hee burneth with the emu­lation of famous deedes doone by others. Plutarch.

As Alexander emulated Achillis, Iu­lius Caesar Alexander, Tully Hortensius, and Demosthenes Isocrates: so the Thessa­lonians did emulate the church of Macedo­nia and Achaia in prouiding reliefe for the poore saints.

Exhortation.

AS the wilde Figge tree neuer bringeth foorth any ripe figges, but yet beget­teth wormes, which flying to the true Figge tree, doe eate of the rinde of the figges, and so doe yeelde maturitie to them: so there be some that cannot doe a­ny famous thing of themselues, but yet by some meane or other they prouoke others to doe it.

Endeuour.

HE that hunteth the Hare with an Oxe, and shooteth with a plough, & goeth about to catch Harts with a fish net, if hee doth not obtaine his purpose, hee cannot accuse fortune, but his owne foolishnesse: [Page 161]so they that endeuour to compasse, what they cannot effect, ought not to blame for­tune, but their own folly. Plut.

Correction.

AS they that pull downe houses neare vnto temples, doe spare them, which are ioyned vnto the temples, least they should pull downe any part of the sanctu­arie: so some vices are warely to bee cor­rected, which haue a neare alliance with vertue.

Nurses oftentimes clensing the bodies of their children from spots and blemi­shes, doe sometimes pull off skinne and flesh together: so whilst we too scrupulous­ly endeuour to amend some faults, we do verie much hurte; as the disciplinarians doe.

As they that cannot abide the hande of the Chirurgian, are cured by diet: so they that cannot beare rough remedies, are to be corrected by milder cures.

As cold water and hote water doth cure them that bee burnt and haue kybes: so some errours are to be taken away after a diuerse maner, both by seuerity and le­nity, by taking away benignity, and ad­ding [Page]seuerity.

He that doth chide his friende for light trifles, and holdeth his peace in great mat­ters, doth the same that the ouerseer of wrestlers doth, who suffereth the wrestler to be a drunkard and a leacher, and ony is seuere about a boxe of oyntment, Plut. in Moralibus.

As hard brawned flesh doth not easilie receiue the prints of rods: so a mind accu­stomed to sinning is not mooued with a light correction. idem.

Hee that foorthwith flyes from him that admonisheth him, doeth as if hee that is launced shoulde flye from his Phy­sitian without binding vp of his wound, or receipt of cure. idem.

Nurses when the children wraule doe eftsoones giue them the breast: so a schol­ler beeing daunted with correction, is to be raysed vp with prayse, that he faint not. Idem.

As they are hardly cured that want sence of themselues in a disease, as those that bee in a lethargie, or in a frensie: so they are very hardly brought into a right path, that do not acknowledge their faults Idem.

As a blemish that hath long growne is [Page 162]hardly taken away: so inueterate vices are not easily corrected. idem.

Medicines presentlie bite and offend, but afterwardes bring health and pleasure: so wholesome admonitions at the first are somewhat bitter, but afterwardes, the correction is most gratefull. idem.

As the feeling of the disease, is the be­ginning of health: so the beginning of cor­recting the life, is acknowledgment of the fault. Idem.

Chaunce.

AS that Painter expressed by chance the foaming of a Horse, by putting in his mouth a spunge full of diuerse colours, which hee could not delineate by Arte: so chaunce bringeth to passe some thinges, which our prouidence and care could not effect. Plut.

As chance made the Corinthian vessels; and as by chaunce the Painter expressed the foming of a dog, when by Art he could not doe it: so many thinges happen by chance, which aduice and counsell cannot tell how to bring about.

Ceremonies.

AS the holesomenesse of the place is knowne by the colour of the inhabi­tants: so the sanctitie of a function is argu­ed by the life of them, that are conuersant in it; as they that are conuersant in cere­monies, beeing of a most wicked life, do shew that they are nothing auaileable vn­to piety.

As Magitians beeing guilty vnto them­selues, that that is false and counterfet, which they promise, doe by certaine pro­digious prescriptes, and portentous cere­monies bewitch and infatuate those that bee ignorant: so certaine priestes when they are farre off from true piety, doe in­folde and intangle the vnlearned in cere­monies, that the common sorte may bee lesse hurtfull and cumbersome vnto them.

Comfort

AS Phisitians in a great fluxe of flegme doe not presently administer inwarde confections, but first applie something outwardly, which in time may break that [Page 163]glutinous humour, and then they cure it: so in a fresh griefe wee must holde our peace, vntill the sorrowe somewhat mitigated may admit consolation. Plut.

As Phisitians forbid to administer me­dicines, when the disease is eagerly grow­ing, or seuerely raging, but when it some­what stinteth: so comfort is not to bee ap­plied to those first motions of anger and griefe, but when by time they begin to be somewhat asswaged. Seneca.

As a precious ointment doth not onlie delight the sinelling, but also is a remedy against ill smels: so the memory of good deeds doth comfort in distresse. Plut.

Labour.

AS there are moe that will wash; then will be annointed: so fewer aspire by labour to high and famous matters. Plut. in Moral.

When the Marriners see a tempest ap­proching, first they call vppon God, that they may arriue safelie in the Hauen, then they take in their sayles, and do what is to be done: so we must rely vpon the diuine prouidence, but so, that wee also vse our [Page]own labour and industry. ibidem.

Hesiod commaunds husbandmen to sa­crifice first to God, & then to follow their busines; and a soldiour cals first vpon God, and then hee armes himselfe: so before all thinges wee must cast our care vppon God, and then lay to our helping hande. Ibidem.

Marriners and saylers from the labor of sayling, doe filthilie transpose themselues vnto pleasures, and from pleasures they re­turne vnto sayling: so many made giddie with inconstancie doe passe from delights to labours, and from labours to delights. Ibidem.

As hot Iron is consumed with many sleckings: so the body is corrupted with of­ten change, that is, if it now intend immo­derate labours, and nowe be effeminated with immodest pleasures. ibidem.

As the Rose being the acceptablest of al flowers doth growe on a thorne: so most sweet fruit doth growe of hard and sharpe labours.

As some are wooing a long time a curst wife to their cost: so some by long labour procure vnto themselues great losse. Sen.

As the hearb Moly is hardly digged out of the grounde, but i [...] more effectuall for [Page 164]medicine then other herbs: so those things that are excellent are not compassed, but by great study and pains.

As nature hath hid precious stones very deepe in the earth, but vile and base things are euery where founde: so those thinges, that are the best, are known vnto very few, neither are atchieued, but by great labour.

Plants are nourished by moderate wa­tering, but choaked by too much moisture: so the mind is helped by moderate labors, but confounded by immoderate toyle. Plutarch.

Nightingales cōtend so much in singing, that their life doth sooner faile them, then their song: so many through immoderate study do shipwrack their health, & whilst in learning they woulde bee excelled of none, they perish in their endeuor. Plin. lib. 10. cap. 29.

Continual faecundity doth make barren a fruitfull fielde: so continuall labour doth dull the sharpenesse of wit. Seneca de tran­quillitate vitae.

The Kings of Egypt did foolishly con­sume the money of the land, and the labor of the people, about the building of the Py­ramides, which were only for oftētation: so many take great pains in vnfruitful matters

[Page] As the little drops of rayne pierce the hard marble; & the yron with often hand­ling is worne to nothing: so vntired labour doth ouercome all things.

Imitation.

AS many followers of Aristotle stamme­red in their speech like him, and many of Platoes familiars crouched in the shoul­ders like him: so they that couet to ex­presse all things, do vnwisely imitate many foolish things. Plut.

As a son desireth to be like his father: so they that imitate Authours, doe endeuour themselues to be like them. Seneca.

As many yawne, when they see others yawne; and make water, when they see o­thers doe so: so many are moued to take businesses in hand not by any certaine ad­uised iudgement, but they imitate what they see in others.

As the beast called a Buffe doth imitate in the colour of his haires, all trees, plantes and places, which he lieth vnder or vpon: so it shal be more safe for vs, to imitate the rites and customes of whatsoeuer country we trauel to, or inhabit.

Mourning.

COuetous peisants whē they haue hoor­ded vp many things, do not vse that is present, but deplore that is lost: so they that mourne and lament for the dead, doe not enioy the liuing. Plut.

As euery tree hath her fruit: so there is not any other fruit of mourning but teares. idem.

As a troublesome guest is sooner recei­ued into thy house, then thrust out of doores: so if thou giuest place vnto mour­ning, it is not so easily expelled. idem.

As light is comfortable to heauy hearts: so are merry thoughts to mourners. idem.

As a diseased Phisitian is not to be prai­sed: so neither a comfortlesse mourner.

The night followeth the day, and the day the night, sommer followeth winter, & winter sommer: so mourning followeth mirth, and mirth mourning.

Husbandmen do not weepe when they bury their corne in y^e ground, because they expect a plentifull haruest: so wee should not immoderatly mourne & lament, when we leaue our friends in the graue, because we looke for a ioyfull resurrection. Chriso. hom. 41. in 1. Cor.

[Page] As after great and vehement showers commeth a pure and cleare ayre: so after a masse of mourning, and flouds of teares commeth the serenitie and tranquillitie of minde. Chrysost. hom. 6. in Mat.

As by water and the spirit: so againe by teares and confession wee are purged, so that wee doe it not for ostentation. ibidem.

As rain doth moisten the earth: so teares do water the soule. Idem hom. 4. de poenit.

As he that is cōdemned by secular iudge­ment, cares not for any faire sights, or threatricall shewes: so hee that mourneth truly, careth not for pampring his bellie. Climacus de discretione, gradu. 26.

When Roses are planted, nothing is seen but thornes, afterwards springeth the faire and louely fruit: so they that sow in teares, shall reape in ioy. Isidorus Clarius oratione octaua tomi tertu.

In Gallia there is a very cold fountaine, which as Fulgosus testifieth, with the wa­ter doth send forth flames of fire: so a true Christian with religious teares ought to streame forth the flames of diuine charitie. Hector Pintus in cap. 40. Ezech.

Plinie writeth, that the teares of Vine-braunches doe cure the leprosie: so the [Page 166]teares of those Vine-branches which are grafted into the true Vine, doe cure the le­prosie of sinne.

Saint Augustine witnesseth, that the Eagle feeling his wings heauie, plungeth them in a fountaine, and so renueth his strength: so a Christian feeling the heauie burthen of his sinnes, batheth himselfe in a fountain of teares, and so washing off the olde man, which is the bodie of sinne, is made young againe, and lustie as an Eagle.

As Peters fayth was so great, that hee lept into a sea of waters to come to Christ: so his repentance was so great, that he lept into a sea of teares when hee went from Christ.

As the Oliue tree is most aboundant in fruit when it distilleth: so a Christian is most plentifull and powerfull in prayer, when he weepeth.

As Mustard-seede hath his name in Greeke, because it makes the eyes weepe: so hee that in prayer hath fayth, as a graine of Mustard-seed, hath such a fayth as makes his eyes weepe.

As Elizaeus did cast salt into the wa­ters of Iericho, to make them sweete: so must we salt and season our prayers with [Page]teares to make them sauourie and delight­some to God.

Maners.

HE that with contrarie windes is tossed hither and thither, neither compasseth what he intended, he doth not saile much, but is tossed much: so hee that hath long liued, and hath not liued well, hee hath not long liued, but hath beene long, Seneca.

As the litle Bee seasing vpon al flowers, bringeth that home which is profitable: so a vertuous man doth extract from euerie place, that which may make for the bette­ring of his life. Plut.

As the Ieat draweth a straw vnto it, as the Load-stone draweth iron, & the Chry­socolla golde: so euery man associateth that man vnto himselfe, who is of like con­ditions and maners.

As Caeneus was made a man of a wo­man: so some ill conditioned become bet­ter manered. Plut.

Salt waters, that haue raine fal into them, become sweeter then others: so they are woont to be better, whom the influence of the diuine grace doth change from a con­trarie liuing, as Paul was.

Nature.

AS of the same Clay the shape of this beast, and that beast is formed, which beeing dissolued, is fit for some other figure: so Nature of the same matter dooth produce one generation, which beeing extinct, shee propagateth of it o­thers and others. Plut.

As Nilus bringeth forth holsome fishes, and fruitfull plantes, so it engendreth the Crocodile and the Aspe: so Nature as shee is fruitfull in good things, so she bringeth forth something hurtfull. idem.

An Oxe is fit for the plough, a horse for the saddle, and a dog for hunting, as sayth Pindarus: so euery man ought to applie himselfe to that maner of liuing, which na­ture hath disposed him vnto. idem.

Moles haue their sight taken from them, but they haue their hearing well: so where Nature hath denied the valour of bodie, there she commonly bestoweth the vigor of minde. Plin. lib. 10. cap. 69.

As he that makes a ship or an house, can easily vnmake them againe: so that Na­ture can best dissolue a man, that framed him. Cicero de Senectute.

[Page] As no honest man taketh it in ill part that a due debt is demaunded of him, or a thing that was left with him: so when Nature requireth againe what is her owne, wee ought not to spurne agaynst her, but willinglie yeelde vnto necessitie. Philo, lib. de Abrahamo.

It is naturall for the Vine to spreade, the more you seeke by Arte to alter it, the more in the ende you shall augment it; it is proper for the Palme tree to mount, the heauyer you loade it, the higher it sprowteth; though yron bee made soft with fire, it returneth to his hardnesse; though the Falcon bee re­claimed to the fist, shee retyreth to her haggardnesse; the Whelpe of a Mastiffe will neuer bee taught to retriue the Par­tridge: so where the excellencie of Na­ture dooth beare sway, it is a very hard thing, or altogither impossible to alter it.

The sillie Mouse will by no maner of meanes bee camed; the subtle Foxe may well bee beaten, but neuer broken from stealing his pray; if you pownde spices, they smell the sweeter; season the wood neuer so well, the Wine will taste of the Caske; plant and translate the Crabtree, where, and whensoeuer it please you, and [Page 168]it will neuer beare sweete Apple: so where the force of Nature keepeth possession, it is hard to displace it. Lily.

As the stone Abeston being once made hot, will neuer bee made colde, and as fire cannot bee forced downward: so Nature will haue course after kinde.

As the Aethiope cannot chaunge his skinne, nor the Leopard alter his hewe; and as it is not possible to gather Grapes of Thornes, or Figges of Thistles: so it is to no purpose to force any thing to striue against Nature.

As in tilling of the grounde and hus­bandrie, there is first chosen a firtile soile, then a cunning sower, then good seede: euen so we must compare Nature to the fat earth, the expert husbandman to the Schoolemaister, the faculties and sci­ences to the pure seedes.

As the fertill soyle if it be neuer tilled doth waxe barren: so that which is most noble by nature, is made most vile by neg­ligence.

As the Torch turned downwarde is extinguished with the selfe same waxe, which was the cause of his light: so Na­ture turned to vnkindnesse is quenched by those meanes it should be kindled, leauing [Page]no branch of loue, where is found no roote of humanitie.

Newes.

AS Cookes wish for a plentiful breed of cattell, and fishers of fishes: so busie brained innouaters doe hunt after newes, and innouation in states. Plut.

As we set vp meate from cats and dogs: so we must take heed, what we speake be­fore newes-mongers, and insinuating in­telligencers. idem.

As our bodies are more indangered in the Spring, and in Autumne, by reason of change: so all noueltie doth offende and hurt the common wealth.

As change of meate, drinke and aire doth offend, albeit it be into like, or into better: so it is better still to retaine our old Princes and Magistrates, then to gape for newe, because all innouation is full of daunger and disturbance.

As Apion called Homer from the dead, for none other cause, but to knowe from what parentage he was descended: so ma­nie take great paines, and bestowe much cost, onely to heare newes, and knowe no­uelties. Plin. lib. 30. cap. 2.

Recreation.

AS we see byrdes for procreation and profit sake make themselues nestes, & afterwards being freed from their labours freely to fly abroad, & take their pleasure: so our mindes being wearied with labour and busines do couet and delight to expa­tiate abroad being free from carke and care. Cicero lib. 2. de Oratore.

As an engrauer, that hath had his eies long fastened vppon his worke, and wea­ried, doth againe refresh them, by with­drawing them from their former inten­siuenesse: so wee ought sometimes to re­create our mindes, and with certaine de­lights to refresh them; but let thy delights be such, as may be wholesome and profi­table vnto thee. Seneca lib. 2. epist. 59.

As lande although sowen but euery o­ther yeare, doth recompence that inter­mission by fruitfulnesse: so wit refreshed with a litle recreation, doth returne to stu­die with that alacritie and vigour of spirit, that it doth more in a shorter time, thē be­fore being dulled it would haue done in a longer. Plinius lib. 18. cap. 16.

As there are intercourses of sleepe and [Page]waking, of night and day, of faire weather and fowle, of warre and peace: so labours are to be eased by disportes and recreati­ons. Plutarchus in Moralibus.

As we vnloose the strings of a harpe or a bowe, that we may the better stretch and bende them againe: so the minde is to be recreated with leasure, that it may be made more fitte for labours. Ibid.

A wagoner doeth not alwaies holde streight his raines, but doeth sometimes loose them: so children are sometimes to be refreshed, fauoured and cherished. ibi­dem.

A bow that alwaies standes bended be­comes the weaker: so a wit that is alwaies toyled becomes duller.

As there is watching: so there is sleepe; As there is warre: so is there peace; As there is winter: so is there summer; As there be māy working daies: so is there al­so many holy daies.

We vnbend the bowe, that we may the better bende it; we vnloose the harpe, that wee may the sooner tune it; the bodie is kept in health, as well with fasting as ea­ting: so the minde is healed with ease, as well as with labour.

Hippomanes ceased to run, when he had [Page 170]gotten the goale; Hercules to labour when he had obtained the victorie; Mer­curie to pipe when he had cast Argus in a slumber: so euery action hath his ende, and then we leaue to sweat, when we haue found the sweete.

The Ant though she toyle in summer, yet in winter she leaueth to trauaile; the Bee though she delight to sucke the fayre flower, yet is she at last cloyed with the honie; the Spider that weaueth the finest thread, ceaseth at the last, when she hath finished her web: so after earnest studie we are to recreate our wearied mindes.

Reprehension.

AS he is to blame that blameth Nilus for bringing forth the crocodile and the aspe, neuer remembring what fruitfulnes it bringeth vnto Aegypt: so is he to be reprehended that reprehendeth nature for bringing forth some fruitfull things, neuer calling to mind the innume­rable good things she produceth. Plut.

Fables tell vs, that the hagges called Lamiae were cleare sighted abroade, but when they came home they put their eies in a boxe, and sawe nothinge: so some [Page]are very cleare sighted to reprehend o­thers, and are stone blind to espy any thing in themselues. Idem.

As they that haue no quiet at home, haue all their pleasure to be abroad: so a mind that vnto it selfe is guilty of villanie, abhorring it selfe doth feede with the ma­licious reprehension of others. Idem.

It is an easie matter to pull downe that another hath builded; but it is a very hard matter either to reedifie the same againe, or to build a better: so it is an easie matter to finde fault with another mans oration, but to speak after the same manner or bet­ter, it is not so easie. Idem.

When in Summer it thundereth more, then it lightneth, it portendeth great store of winde, as Plinie saith: so when one ve­hemently declareth against other mens vices, himselfe showing no integrity of li­uing, it is a manifest signe of a minde more puffed vp with the wind of ambition, then endued with true godlinesse.

Sorrow.

AS the ouen dampt vp hath the greatest heate; fire supprest is most forcible; the streames stopt, either breake through [Page 171]or ouerflowe: so sorrowes concealed as they are most passionate, so they are most peremptorie.

As a wise pilot in a calme doth expect a tempest: so in tranquilitie the minde is to be prepared for griefe and sorow. Plu­tarchus.

As Phisitians in a vehement fluxe of phlegme doe not forthwith vse inwarde medicines, but first outwardly apply out­ward things, that may ripen the humour, and then they cure it: so in a newe greefe wee must be silent, till it growing more milde it may admit comfort. Idem.

We make those things sauourie by mix­ing sweete thinges with them, which by nature are bitter: so sadde and sorrowfull thinges by reason are to be allayed. Idem.

As flies doe rather choose to sitte vpon rough places, then vpon glasse or smooth places: so some doe forget pleasant things, and remember onely heauie and maestiue matters. Idem.

As the rose, the fairest of all flowers, doth spring of thornes: so of sorowfull and sharpe laboures most pleasant fruite is ga­thered.

As wine mixt with vineger hath not the same sweetnesse: so sadnesse and heauines [Page]annexed to the holy spirit, hath not the same pure and cleane praier. Hermas seu Pastor.

As a boate is drowned by a tempest: so the minde is deiected by sorow. Chrisost. Hom. 10, de poenitentia.

As they that sayle ouer the vast ocean sea, cannot be without sicknesse: so they that liue in this worlde, cannot be with­out sorow, Idem, Hom. 67 ad pop. Antioch.

As a moath doeth eate a garment: so sorrow doth feede on the heart of man. I­dem, epist. 8. ad Olympiam.

As the tenderest wood is most anoyed of wormes: so the feeblest mindes are most molested with sorow. Basil. hom. de gratiarum actione.

As clouds doe take from vs the bright­nesse of the sunne: so sorrow doeth take from vs the affability of speech. Chrisost. hom. 6. ad pop. Antioch.

As certaine leauen apples haue a sow­rish sweetnesse, and some olde wines haue a sweetish sowernesse: so both our sorow must be ioyfull, and our ioy must be sor­rowfull.

As there be two colours, red and blew in one rainebow: so there must be two af­fections, ioy and sorow in one heart.

Praise:

AS they that giue niggardly, seeme to haue but a little: so he that sparingly or vnwillingly praiseth another, seemeth to hunger & thirst after his owne praise. Plut.

If thy fielde could be made fertill with praising, it were no lesse to be praised, then plowed or manured: so if thy friende can be made better with praising, it is expe­dient sometimes to praise him: but if he cannot, to what ende is vnprofitable soo­thing? Idem

We ought not to tickle them, that are inclined to laughter: so we ought not to praise them, that are greedy of glory, I­dem.

As euery crowne doth not become eue­ry conquerour: so all praise doth not fitte euery man. Idem.

A Peacocke doeth not spread his taile except hee be praised: so many doe not shewe what is within them, till they bee commended. Plin. libr. decimo cap. 20.

As another mans tickle and touch doth more vehemently procure laughter, then our owne: so is it a better decorum to be [Page]praised by others, then by those that are o [...] our owne affinitie and familiaritie.

Praisers of them selues.

THey that woulde not be troublesome nor grieuous to sore and bleared eies, doe shadow the brightnesse of the sunne from them: so some among their owne commendations doe mingle a little dis­praise, that they may auoide enuie. Plu­tarchus.

They that are hunger-starued for lacke of foode eate their owne flesh: so some, thirsting after praise and glory, when they want others to praise them, commend themselues. Idem.

As we are commanded either altoge­ther to keepe out of a pestilent place, or if we be in it, to behaue our selues very cir­cumspectly: so we must not at all praise our selues, or if we doe, it must be done very warily and cautelously. Idem.

The Cocke being conqueror, presently testifieth his victorie by crowing: so some do boast of their owne exploites, and be­come the ridiculous heralds of their owne [Page 173]praises. Plinius lib. 8. cap. 33.

The Tongue:

AS it is hard to hinder and hold in an vn broken & vnbridled colt foming and chafing in the middest of his race: so it is much more difficult to restraine an vnruly and a malicious tongue.

As the Northwinde driueth awaie the raine: so doth an angry countenance the slaundering tongue. For as Saint Hierome saith: An arrow shot from a bow sticketh not in the harde rocke, but with violence reboundeth backe againe, & hurteth him, that shot it.

As he doth ill that fireth an house; and he also, that when he may quench it, doth not; and much more he, that comming to the flame, warmeth himselfe by it: so hee doth ill that speaketh ill of another; and he also, that doth not stay a slāderous tongue, when he may; but much more hee, that ta­keth an occasion by a detracters words, to spit forth more poison of defamation.

Euen as saylers are wont to haue all dangerous places noted and decyphered in their Maps, by which their ships might be endaungered and hazarded; that they [Page]may auoide them: so the seruant of God ought to haue all kind of corrupt speeches noted and set downe, that he may not be endangered by them.

As riuers haue bankes, that they may not ouerflow: so reason is to be the stay of the tongue, that it may not run counter.

As vnlucky howling night-rauens doe enuie the rest of man, by disquieting him with their nightly ill-sounding moane: so a virulent and venemous tongue doeth alwaies disperse something abroade, that may disturbe the concord of men. Plin. lib. 11. cap. 25.

As a bridle doth direct a horse: so reason should rule the tongue.

As if a Romane shoulde be iudge, hee coulde not perceiue thy reasons except thou didst speake latine: so Christ doeth neither heare nor attende thee, excepte thou speakest in his tongue. Chrisost. hom. 76. in Matth.

As one sparke doth make a great fire: so an ill tongue doeth procure great emnity. Idem hom. 9. operis imperfecti.

An il tongue is cōpared to a sharp rasor; to bow and arrowes; and to serpents. To a sharpe rasor, which shaueth the haires, he not feeling that is shaued. To bow and ar­rowes, [Page 174]which are sent from far, and wound the absent. To serpents, which bite priuily, and leaue poyson in the woun d

As a parrat is knowne by speaking like a man: so wee are knowen to be Aposto­licall, if wee speake like the Apostles, and Angelicall, if wee speake like Angels. Chrysostum hom. 26. ad populum Anti­ochenum.

Contrarietie.

AS lime is heated by water: so cōtrarie­ties doe moue some.

As heate is allayed by cold: so choler is allayed by phlegme.

The precious stone Anthracites a kind of carbuncle, being cast into the fire, looks as if it were deade, but being drowned in the water, it shineth like sparkes of fire: so contraries doe moue some; if thou pric­kest them forwardes, they are the more backwarde; if thou disswadest them, they are more enkindled; they become eni­mies to thē that deserue well, and friends to them, that merit ill.

As wine doth make some dul, and some quick-spirited, some dumme, and others talkatiue according to the disposition of [Page]their bodies: so the same foolishnesse, and ignorance of the truth, doth stir vp some to couetousnesse, and others vnto pleasures.

As the sun doth harden clay, and soften waxe: so the same speach spoken of the same man, doth worke remorse in one, and obstinacy in another.

As a blacke ground doth best beseeme a white counterfet, and Ʋenus according to the iudgement of Mars, was then most amiable when she sate close by Vulcane: so contraries being opposed one against ano­ther, do manifest thēselues more euidently.

As the Laurell is greenest in the foulest winter: so the lime is hotest in the coldest water.

As the glow-worme shineth brightest when the night is darkest: so the Swanne singeth sweetest when his death is neerest.

As out of one and the selfe same roote, commeth as well the wilde Oliue, as the sweete; and as the Palme Persian Fig tree beareth as wel Apples as Figs: so a mother thrusteth sometimes into the world at one time, the blossoms of grauity and lightnes.

As the breath of the Lion ingendereth as well the serpent as the Ant; and as the selfe same dewe forceth the earth to yeeld both the Darnell and wheate; and as the [Page 175]Easterly winde maketh the blossomes to blast, and the buds to grow: so one wombe many times nourisheth contrary wits, and one milke diuerse maners, as Amphion and Zetis; Titus and Domitian, Boleslaus and Vuenceslaus, &c.

As the Vine and the Cabbish, the Oake and the Oliue tree: so the serpent and the Ash-tree, the Iron and Theamides, can by no meanes agree together.

Cunctation.

THe whelpes of Lions are borne ill fa­shioned, they moue themselues when they are two moneths olde, but scarcelie go at sixe moneths: so those thinges that are to become excellent do growe by lea­sure, and are perfited by little and little.

Choyse.

THe water of the sea is vnprofitable to drinke, but it nourisheth fishes, and is seruiceable for saylers: so we must excerpe & extract whatsoeuer commody is in any thing. Plut.

As it is a goodly thing to haue sayled and trauelled by many cities, but it is expe­dient [Page] [...] [Page 175] [...] [Page]to inhabit & dwel in one of the best: so many thinges are to be known, but the best thinges are to be followed and kept. Idem.

Glorie.

WHen the Sun-beames are perpendi­cular ouer a mans head, they either altogether take awaie his shadowe, or make it verie little: so exceeding great glory doth quite extinguish enuie. Plu­tarchus.

As a smoake, great at the first, doth soone vanish: so doth glory falsely gotten. Idem.

As that fire doth make no smoake, that presently breaketh into a flame: so neither is that glory subiect to enuy, that presently shineth forth, but enuy attends them, that rise by degrees. idem.

As a shadow waiteth vpon vs, whether we wil or no: so glory followeth vertue, al­beit she fly from it. Seneca.

As they that are distempered by sick­nesse, do abhor the pleasantest meates: so fi [...]thie fellowes neuer tasting of true glory, coeneuer seeke after it. Cicero Philip. pr.

As it is leuity, to hunt after vaine [Page 176]glorie: so it is foolishnesse to put from vs true and deserued glorie. Idem in Pi­sonem.

The shadowe sometimes goeth be­fore, and sometimes commeth behinde: so sometimes glory commeth before, that we may see it, and somtimes it commeth after vs, but that is greater, which commeth af­ter, & then, when enuy is husht; for whilst Democritus raged, Socrates could scarce­lie be heard of: Rome honoured not Cato, till she had lost him: Rutilius his innocen­cy had not beene diuulged, if hee had not beene iniuried. Seneca epist. 80.

The auncient Sapientes called glorie a Crocodile. For as a Crocodile doeth followe a man flying him, and flieth from him that followes him: so glory doth flie from them that desire it, and doth fol­low them, that flie it. Albertus Nouicam­pianus.

As hee that is cloathed with silke and purple, wil not haue a durty cloake put on him: so holy men cloathed with excellent vertues, should not couer themselues with humane glory. Dorotheus De humilitate, doctrina. 2.

Vaine Glory.

AS moathes do eate out a garment: so vaine glorie hath eaten out manie mens possessions. Chrisostom. homil. 42. in Genesin.

As drunkennesse obscureth reason: so vaine glory corrupteth discretion. Idem. hom. 2 in Ioan.

As we despise earthly riches, when wee hope for heauenly possessions: so we con­temne the vaine glory of this life, when we perswade our selues of celestial glory. idem hom. 28. in Ioan.

As a profane woman doth set her selfe to sale to euery body: so doe they that are giuen ouer vnto vain glory. Idem hom. 17. in epist. ad Rom.

As nightes succeed daies, and winters summers: so griefe and heauines followes vain glory & pleasure, either in this world, or in the worlde to come. Maximus lib. 2. de charitate.

As the Pismyre eateth the endes of the corne, shee hath gathered, that it may not sproute nor grow: so vaine glory nippeth all our good parts in the head, Climacus de inanis vitae fuga.

[Page 177] As Iuie embracing a tree withereth the roote: so vainglorie corrupteth the roote of true vertue, if it spring vp by it. Nilus oration. 7. aduersus vitia, & S. Isaias abbas oratione 16.

As the winde carieth away the print of thy footesteppe paced in sand or dust: so vainglorie vtterly taketh away the ver­tue and rewarde of an almes deed. ibidem.

As the flower flourisheth to day, and to morrowe is withered: so dooth humane glorie. Isidorus Clarius oratione 105. tomo secundo.

As a shadowe hath no footing: so nei­ther hath vainglorie. Henricus de Hassia in Soliloquio animae.

The tract of a ship is not discerned in the sea: so neither the glory of man hath any biding in the world. ibidem.

As the wind pufs vp the waues: so vaine glory pufs vp vaine men.

As an Asse is not to be preferred before a horse, albeit he bee decked with golden trappings: so no man is to be vainglorious and proude for externall acontrements, and outward habiliments, seeing that the Elephant excelleth him in hugenesse, the Lion in courage, the Nightingale in sing­ing, the Peacocke in beautie, Bees in [Page]cunning, the Spider in weauing, the Hare in swiftnesse, the Eagle in sight, the Asse in hearing, and the Dogge in smelling. Isidorus oratione de humilitate tomo primo.

As the little Worme Teredo, that ea­teth woodde, in the night shyneth, and maketh a crackeling, but in the day time is knowne to bee a Worme, and putrifac­tion: so also Vaine-glorie shyneth and gli­stereth with great pompe in the night of this worlde to weake and dimme eyes, which cannot iudge but by outwarde ap­pearances; but when that cleare & bright day of iudgement shall come, wherein God shall reueale the darkest and obscu­rest things of our soules, and shall manifest the secret counsels of our harts, then those that seemed happy and glorious, shall bee knowne to be filthie and vile, and without any hope of saluation. Lodouicus Grana­tensis in lib. de septem Meditationibus, Me­ditatione quinta.

Braggers:

THey that are hungrie, are more prouo­ked with appetite, if they see others eate: so braggers are more inflamed with glory, whē they heare others extolled. Plu.

[Page 178] As many riuals snarle about one loue: so they iar that affect glorie and praise by one thing. idem.

As a Chamaeleon is fedd with none o­ther nourishment, then with the ayre, and therefore shee is alwayes gaping: so po­pular applause dooth nourish some, nei­ther doe they gape after any other thing but vaine praise and glorie. As in times past Herostratus and Manlius Capitolinus did: and in our age Peter Shakerlye of Paules, and Monarcho that liued about the Court.

As the Moone is sometimes big, some­tymes small, and sometimes is not seene at all, neuer continuing in one estate: so Braggers that place their prayse in Pa­rasites mouthes, are sometymes extol­led, as great personages, and sometimes depressed, as base pesants, and sometimes they are no bodie, and sometimes some bodie, as it pleaseth their slipperie tongues to make them. Bernardus sermone de Na­tiuitate Ioan. Baptistae.

Gratitude.

AS we do not grudge to giue the pawns backe, when the goods are restored: so [Page]let vs not grudge to restore and repay thankes to God, for the benefites that hee bestowes vpon vs. Plutarchus in Mo­ralibus.

As wee repay Vsurers their money with gaine: so let vs repay both God and man. Seneca.

As Beanes and Lupines do not make the grounde leane where they growe, but doe fatte it: so a gratefull man doth make his estate the better of whome hee hath receyued a benefite, and rendereth as good as he receyued. Plin. lib. 18. cap. 14 & cap. 12. eodem lib.

A learned man is learned albeit hee holde his peace; a valiaunt man is vali­ant, albeit hee holde his handes; a good Pylot is skilfull, albeit he bee on drie land, because they are men of perfect skill, and nothing is wanting vnto them, but opportunitie to shewe it: so is hee also a gratefull man, that is onelye willing to requite and regraciate, albeit hee hath none other witnes of it, but his owne kind and thankefull minde. Seneca de benefic. lib. 4. cap. 21.

As our Auncestours haue left theyr learned wrytinges vnto vs their posteritie: so wee should not onely bee gratefull to [Page 179]one age. idem. cap. 30.

As glorie dooth rather followe them, that flie it: so the fruit of a benefite is more gratefully repayed vnto them, that doe not expect it. Idem lib. 5. de benefic.

As it is meete that wee pardon them, that vnwittingly haue offended: so they are not to bee repayed thankes that haue benefited vs of necessitie. Cicero libro. 1. de inuentione.

As fertill fields doe render more, then they receyued: so should a gratefull man in repaying of thankes. Hesiodus, & Cicero lib. 1. Offic.

Ingratitude

AS Swine eating Acornes vnder an oke, neuer looke vp that they may see from whence they come: so vngratefull men receyuing benefites from God, neuer cast vp their eyes to heauen to giue him thanks. Lodouicus Granatensis lib. 1. Ducis peccatorum.

As hee is exceeding vngracious, that hauing receyued large and ample giftes of a king, which then forthwith mustered vp an armie, and setteth vpon the King: so is [Page]that man most vngratefull, that with those same benefites which God hath bestowed vpon him, moueth warre, and setteth him­selfe agaynst him. ibidem.

As it is a wickednesse intollerable, if a marryed woman should giue all her ou­ches, tablets, rings, chaines, earerings, and bracelets, which her husbande gaue her, that shee might bee beautified with them, and so please him, to an adulterer, that she may allure him to her loue: so it is ingra­titude vnsufferable, if man spende and con­sume his fortitude, strength, health, and riches, which God hath giuen him to glorifie and honour him withall, vpon euil workes, and most filthie and dishonest ac­tions. ibidem.

As Iuy cleauing to the boughes of trees, is raysed aloft through the helpe of ano­ther: so base pesants mounting aloft tho­rough the countenance of mightie men, become a meanes to strangle them of whō they were promoted. Plut. in Moralibus.

The stone Siphnius being heated in oyle waxeth hard, otherwise it is very soft: so some are made worse by benefites.

As hee is an [...]ill father that giues his daughter to a diuorced man; as hee is an ill housholder that commits his goods to a [Page 180]spendthrift; as he doates that leaues his son to a couetous Gardian: so is he an ill bene­factour, that bestowes his benefites vpon thankelesse persons. Seneca lib. quarto de ben. cap. 27.

As that seruant is exceeding vngracious, that hauing receiued kindnesse of his mai­ster for his ill deedes, if hee repay ingrati­tude: so is that man exceeding faultie, that for all his misdeedes doone against God, receiueth benefits, & yet remaineth thank­lesse. Basilius in 2. ad Timoth. hom. 5.

As a husband louing his wife tender­lie (to make his affection knowne vnto her, bestowing vpon her manie great pre­sents of golde and costlie iewels) is verie heauie if shee dissemble the giftes which hee hath bestowed vpon her, and say shee hath purchased them by her owne mo­ney: so God can in no wise bee pleased with vs, if wee will conceale, or else at­tribute to our selues, the graces which he hath bestowed vpō vs, which he would haue to be testimonies, tokens and demon­strations of the inuiolable loue and fideli­tie that he beareth vnto vs.

As Alexander Phrygius, who of Poets is commonly called Paris, was ingratefull to Menelaus, and to the King of Sydon, [Page]who had giuen him friendlie entertain­ment, as Dictys Cretensis writeth in his first Booke de Bello Troiano, in stealing a­way the ones wife, and treacherously kil­ling the other: so M. and D. Brutus, C. Cassius, Cn. Domitius, C. Trebonius, Q. Tul­lius Cimber, the two Seruilii, Casca Hala, and manye others, were verie vnthank­full to Iulius Casar, who slue him with three and twentie woundes in the Senate house, albeit hee had latelye pardoned them for their sighting agaynst him on Pompeyes side, as sayeth Appian in his seconde Booke of the Romane ciuill warres.

As the Romanes suffered P. Scipio Aphricanus the first, who defended them from so many perils, most miserablie to die in Lynternum: so the second Scipio Aemi­lianus Aphricanus for all that he subdued Carthage, and Numantia, which refused to become tributaries to the Romans, found in Rome a murtherer, but not a reuenger.

As the Athenians were ingratefull to Theseus and Solon: so were the Lacedemo­nians vnto Lycurgus.

As Synon was vnthankfull to the Troians: so was Zopyrus vnto the Babylonians.

As the Romanes were ingratefull to M. [Page 181]Furius Camillus: so was Ptolomeus Dioni­fius king of Egypt vnto Pompey.

As the Athenians were very vnthank­full to their famous Captaine Miltiades, in casting him into prison, and suffering him there to die, who had freed them frō the Persians in the expedition of Darius: so was Valentinianus Caesar verie ingrate­full to that valiaunt Captaine Aecius, whome he commaunded to be slaine, and Iustinianus vnto that renowned Captaine Bellisarius in commaunding his eyes to bee pluckt out, in banishing him, and forcing him to beg his breade, who had deliuered the Romane Empire from the sauage cruelty of barbarous nations, who ouercame the Persians in the Easte, the Vandales in Aphrica, and the Gothes in Italie.

As M. T. Cicero was slaine of Pompi­lius, whome hee had saued from the gal­lowes: so Leo the Emperour was depriued both of life and honor of Michael Thrau­lus, vpon whome he had bestowed many dignities.

Plynye sayth that the colte of an Asse, when hee hath filled his belly, turneth his heeles against the damme, and kic­keth her: so many ingratefull men hauing [Page]receiued blessings from God, and benefits from man, do spurne against the one and contemne the other.

He that nourisheth a serpent, nourisheth his own bane: so hee that bestoweth a be­nefit vpon an vnthankful person, may per­haps arme an enemy against himself. Plut. in Moralibus.

He that anointeth a deade carcasse with precious oyntment looseth it: so hee that bestoweth a benefit vppon one ingrateful, casteth it away. ibidem.

As dogges haue beene so mindfull of their maisters benefits, that they haue dy­ed by their slaine bodyes, and some of them haue detected the murderers, and brought them to execution: so men should much more bee mindfull of good turnes, and requite them with thankefulnesse and all possible recompence. Basilus homil. 9. Exameron.

Chiding.

AS the wounde of Telephus was healed with the same speare that made it: so the wound of chiding is to bee healed of him, that made it. Plut. in Moral.

As a good Phisition had rather heale a [Page 182]disease by sleepe and diet, then by Scam­mony or Castoreum: so a friend, a father and a schoolemaister do more endeuor to cor­rect by praise, then by chiding, if so it may be. ibidem.

As a salue not being applied to the right place, doth grieue without fruit: so doth chiding beeing not vsed, as it ought. I­bidem.

As sharpe medicines, but necessary, doe ease the sicke, but offende and infect the sounde: so sharpe reprehension doth cure vice, but offende honest men. ibidem.

As a Phisition when hee hath made incision and cauterization, doth not pre­sentlie leaue his patient, but applieth vn­to him lenitiue and gentle salues: so they that haue sharpelie rebuked, ought by milde and gentle speeches, to mitigate the bitternesse of the former reprehension. Ibidem.

As an Image maker doeth first with strokes cut his stone, and afterwardes po­lish and smooth it: so a friende doth miti­gate his chiding with gentle and pleasing speech. ibidem.

Phisitions in bitter medicines do min­gle some sweet thinges, that they may al­lure their patient to take them: so parentes [Page]ought to asswage the sharpenes of repre­hension with milder words. ibidem.

Some precious stones beeing steeped in vineger doe waxe bright, and some being boiled in hony: so bitter reprehension doth better some, but milder admonition doth better fit others.

If thou takest sparingly of the hearbe Elleborum, it doth more offende, because it doeth sticke to the bowels, and infect the bodie, but if thou takest greater quan­titie of it, it doth passe thorowe thee more speedilie, and so doth lesse harme thee: so thy friende is not to bee chidden, ex­cept with that vehemency, that may free his minde from vice; for a lighter expostu­lation doth greeue friendship to no pur­pose. Plinius lib 25. cap. 5. in fin.

Wholsome hearbes do loose their vir­tue by often vsing them: so often admoni­tion doth not amende him, who is accu­stomed to daily chiding.

As cold doth make and take away kibes and chilblaines: so the speach of a chiding friende doth cure that griefe it procured. Erasmus.

As they that are forced to vse incision, had rather cut with brasse, then with iron, because by this means the wound is more [Page 183]curable: so he that is constrained to chide anie man, ought so to moderate his speech, that it may haue mingled with it some secret cure.

As the Phisitian by mingling bitter poysons with sweet licor, bringeth health to the bodie: so the Father with sharpe rebukes, seasoned with louing lookes, causeth a redresse and amendment in the childe.

The fairest Iennet is ruled as well with the wand, as with the spur: so the wildest child, is as soone corrected with a worde, as with a weapon.

Affliction.

AS in one and the selfe same fire both the golde is made bright and shining, and the wood is burnt and consumed: so by the fire of affliction the righteous is made more beautifull, as gold; but the vn­righteous as drie & vnfruitfull wood is tur­ned into coales and ashes. Lodou. Granat. lib. 1. Ducis Peccatorum.

Vnder the same flaile, the huskes are di­minished and broken, but the graine pur­ged and purified: neither therefore is the [Page]mother or lees confounded with the oyle, because they are pressed and troden vnder the same presse or planke: so one, and the selfe same weight pressing the good and the bad, doth trie, purifie and purge the good; but doth damnifie, consume & wast the bad. ibidem.

As the sea cannot be without waues and billowes: so this life cannot be without tri­bulation and temptation.

As children, when they are feared or daunted, forth with run to the bosome and lap of their father: so should wee haue re­course to GOD our Father in the time of tribulation. Stella De contemptu mundi.

As no man calleth a chirurgion to the house of a sounde man, but to the house of him that is wounded: so God commonly sendeth not his spirit, who is called the cō ­forter, to their houses, that enioy vaine ioy and comfort, but to the houses of them, that bee desolate and afflicted for his loue. Ibidem.

As the poorer sort haue more right and title, then rich men, to craue aide and re­leefe at places of hospitality succor and: so he that is more afflicted & troubled, hath iuster cause to desire aide and helpe at the bounty of the diuine mercy. Lod. Granat. [Page 184]lib. de Deuotione.

As a good housholder giueth to his sick seruant more dainty meates, then hee doth to the rest, not because he is worthier then the rest, but because hee is weaker, and in greater need: so the gracious God of hea­uen dealeth with those, that bee afflicted and in need. ibidem.

Euen as a purging medicine, although bitter, is no lesse profitable, thē other meat although it bee pleasant: so affliction, al­though sowre, is sometimes no lesse ne­cessary, then fauour, although it be sweet. ibidem.

As it doth no lesse profit the sick to eate with loathing and abhorring, then it doth the sound to feede with appetite and sto­mack: so it doth no lesse profit vs somtime to be fed with the bread of affliction, then it doth to bee cheared vp with the dainties of prosperity. ibidem.

As a wise pilot in a calme doth expect a storme: so in prosperity the mind is to bee prepared for aduersity.

They that in a storme flie for succor vn­dera tree, when it is past going away doe pull down the boughs: so in affliction we vse the helpe of some, whom in prosperity we afflict by enuy.

[Page] As in the midst of winter the byrdes al­cyones doe enioy great calmnes, whereby others are also benefited: so when fortune doth most rage, then the godly do especi­ally enioy tranquilitie of mind, which they also make others partakers of.

Prosperity.

AS that stage-player is not the happier, that by representation seemeth a king or an Emperor: so that man is not the hap­pier, by the giftes of fortune, that being e­steemed as hee is in himselfe, is no bodie. Seneca.

As too much rankenesse breaketh the stalkes of corne: so too much prosperitie vndoeth mens minds. Seneca.

As health in the higest perfection, as saith Hippocrates, is dangerous: so in great prosperitie disasterous haps are to bee fea­red. Plutarch.

As he that is diseased with the drop­sie, the more he drinkes, the more he in­creaseth his disease: so a man the more he surfets in his prosperitie, the more dan­gerous is his estate. Chrisost, concione 3. de Lazaro.

As the hand is one, whether it be exten­ded [Page 185]abroade, or contracted together: so a man should be alwaies one, whether he be in prosperity or aduersity. August. serm. de prudentia ad Eremitas.

As Hawkes are lost by soaring too high: so they that by prosperitie are caried aloft, doe most what loose themselues. Hector Pintus in cap. 17. Ezechiel.

When the sunne enlightneth one hemi­sphere, another hemisphere is full of dark­nesse: so when prosperitie fawneth vppon one, aduerfitie frowneth vpon another. I­dem in cap. 26.

The voice so long as it is vttering, be­cause manie thinges concurre to the ar­ticulating of it, as the teeth, the tongue, the throate, the pallate, and the lippes, seemeth to bee a thing existing and solide, but beeing looked into, it is nothing else but an emptie sounde: so the great men of this worlde, liuing in prosperitie, so long as they breath, because many things concurre, which seeme to dignifie them, as riches, power, and honour, they are deemed great and mightie potentates, but being intombed in a sepulcher, then they are forth with known to bee nothing, but dust and ashes. Ibidem.

As the Moone doth suffer no eclipse, [Page]but when it is in the ful: so then common­ly the image of God is eclipsed in man, when hee is full of riches and prosperitie. Idemin cap. 40.

As the Moone, when it is in the full, is furthest from the Sun: so many that flowe in riches, and are full of prosperity are fur­thest from God. Ibidem.

Braunches too heauy loaden, are bro­ken; and too much fecundity commeth not vnto maturity: so too much prosperity destroieth the possessor. Seneca epist. 39.

As they that saile with a prosperous wind haue instruments, which they vse against a storme: so they that are wise in prosperity, should prepare themselues against aduer­sity. Stobaeus. serm. 1. de Prudentia.

As they that haue the falling sicknesse, are taken with a cold & with a swimming of the braine: so if a little fortune lift vp an vnlearned man, he presently sheweth him­selfe, what he is. Plut. in Moralibus.

As a good fire is a good ornament to a house in cold weather, as Homer saide: so prosperity is much more pleasant, if it be beautified by the vertues of the minde. ibidem.

As they that haue fierce horses, doe de­liuer thē vnto horse breakers, to make thē [Page 186]more tame: so men being puffed vp with prosperitie, are to be taught howe varia­ble fortune is, and how weake the estate of humaine frailty, that they may bee made more moderate, and sober minded. Sci­pionis Maioris dicterium est apud Plutar­chum.

As Iuy kiss trees with embracing: so prosperous fortune doth destroy and stran­gle, whilst it flattereth and fawneth. Plini­us lib. 16. cap. 35.

As trees forth with die, when they are fruitfull beyond their went: so fortune be­ing prosperous and fauoring beyonde cu­stome, doth often intimate that ruine is at hand, Erasmus in Similibus.

As it often happeneth, that in very faire weather a storme doth arise: so in prospe­rity many times a suddaine disturbance of things doth grow. ibidem.

As beanes breede windinesse in the belly, and raise fumes in the head: so tem­porall prosperity bringeth the windinesse of puffing pride, and breedeth the fume of vaine glory. F. Ioannes a S. Geminiano lib. 3. de vegetabilib. & plant. cap. 64.

Tribulation.

AS rayne falling vppon the earth, doth fructifie the corne: so tribulation en­tring into the soule, doth stirre vp a desire vnto God. Chrisostom. hom. 14. ex varijs in Matthaeum locis.

As golde is not hurte in the furnace: so tribulation and aduersitie doeth not hurte a constant soule, but bringeth forth patience, and cutteth awaie slothfulnesse. Ibidem.

As a flaile beateth the chaffe from the corne: so tribulation driueth sensuall and carnal delight from the soule. ibidem.

As the goldsmith doth not take his gold out of the fire, till he see it purified from the drosse: so God doth not take vs out of the cloude of tribulation, till hee see vs mundified and cleansed from the drosse of our corruption. Idem Homil. 4. ad pop. Antioch.

As it is sometimes day and sometimes night, sometimes summer, and some­time winter: so sometimes wee haue tri­bulation, sometimes consolation, some­times heauines, somtimes happines. Idem hom. 63.

[Page 187] As fire maketh the gold to shine, & the chaffe to smoake: so tribulation and ad­uerfitie purifieth the good, but polluteth and damnifieth the wicked. August. lib. 1. de ciuitate Dei. cap. 8.

As the grape is not wine, nor the oliue oyle before they be pressed: so men do not put off their carnall desires, to bee made pure wine for the Lordes drinking, nor sweet oile for an incense vnto his nostrils, before they bee broken in the presse of tri­bulation. Idem in Psal. 83.

As spice when it is pouned, doth shewe what smell it hath: so holy men in tribula­tions do shewe what vertue they haue. Greg. lib. 1. moral. cap. 4.

Fire kept down by blowing, encreaseth: so doe good men increase in vertue and re­ligion beeing held downe by tribulation. Idem epist. 27.

The Phisition letteth that sicke man haue what hee will, of whose recouerie hee despayreth; but hee restraineth him, of whome hee hath hope, from manie thinges: so God troubleth and afflicteth them whom he loueth. Idiota cap. 11. con­templationum.

Those medicines are commonly best, that are the bitterest: so tribulation albeit it [Page]be bitter to the flesh, yet it is profitable & wholsome to the soule. ibidem. cap. 14.

Griefe compelleth vs to seeke remedy: so tribulation causeth vs to seeke comfort at the hands of God. Ibidem. cap. 16.

It is written y^e in the building of the tem­ple all the stones were hewed with axes and hammers: so the liuely stones that are to build the celestiall Ierusalem must bee polished with diuerse strokes and beatings ibidem cap. 19.

As golde cast into water doth neither loose his color, nor his price, but being cast into fire is made more splendent and pure: so a righteous man doth not loose his ver­tue in the water of prosperity, but in the fire of calamity is made more glorious & shining, when as the wicked are like vnto clay, that is dissolued in water, and hard­ned in fire. Hector Pintus in cap. 37. Eze­chiel.

As a showre falling into the sea seemeth to adde nothing to it: so disasterous for­tune doth nothing hurt a wise man. Seneca de consolatione. cap. 16.

As Peter walked vpon the waters by faith: so the holy Saintes walke through the flouds of tribulations by faith. F. Ioan­nes a S. Geminiano lib. 1. de caelo & elemen­tis [Page 188]cap. 49.

As blacke leade is often founde in the vaines of the earth with gold and siluer: so greeuous tribulations are often borne of the saints with great ioy. idem lib. 2. de Me­tallis & lapidibus cap. 38.

Debt.

AS we giue money to haue a hande or a foote cut off, if they bee putrified and corrupted: so house and housholde are to be made away, that wee may discharge our selues from debt, and so become free men. Plutarchus.

As a horse once broken to carry one ri­der, carieth one after another: so they that once fall into debt, still fall in further and further. idem.

Cholericke men that doe not purge themselues in time, doe fall into grea­ter inconueniences: so they that suffer their debtes to encrease, afterwards abide the greater calamitie. idem.

The fish Polypus, whatsoeuer hee cat­cheth in his clawes, hee holdeth it fast: so many when they haue gotten other mens [Page]money into their handes, doe very hardly part from it. Plin. lib. 9. cap. 29.

Defence.

THe serpent Amphisbena hath a heade at both endes, and doth vse both ends as a tayle: so some do defend themselues nowe this waie, nowe that waie; when they thinke it commodious they flie to the liberty of the church, & when it makes for them, they shrowde themselues by the countenances of Princes.

Custome.

AS he that driueth a naile into a post, fa­steneth it at the first stroake y^t he giueth with his mallet, but more firmely at the second, but so fast at the thirde, that it can hardly bee pulled out againe, and the oft­ner that hee knocketh it, the faster it stic­keth, & is pulled out againe with the grea­ter difficulty: so custome in sinning doth so deepelie driue vice into our soules, as it were with a great mallet, and there it stic­keth so fast, that scarcely any thing may be founde, by which it may bee haled and [Page 189]pulled out. Lodo. Granat. li. 1. Ducis peccat.

As he that in the morning is not able to passe ouer the foo [...]d, when as yet the water is lowe, shall bee much lesse able to passe ouer it at night, when the bankes are full, and the riuer swelleth like the flouds and tydes of the sea: so hee that in the be­ginning is not able to sway the rule of his peruerse affections, shall much lesse bee able to tame them, when they are accustomed in any violent proceeding. ibidem.

As he that is not able to pull vp a plant newly rooted, is lesse able to doe it, when it hath taken deepe rooting: so hee that is not able to pull vp the root of vices late­ly planted, shall be much lesse able when they haue taken profound rooting, and through custome sticke faster in the soule. Idem. lib. 2. Ducis peccatorum.

As he that is indangered with a long and a pernicious disease, seldome so commeth to his former health, that not some relicks of the disease remaine in his bodie: so the custome and diuturnitie of sinne, is seldom healed and cured without some relicks re­maining ibidem.

Euen as it is verie hard to with drawe a great riuer from his naturall course, which [Page]by many yeares it hath beene accustomed to, to another currēt: so also it is very hard that a man should change his life, which many yeares he hath led, and shuld assume another. Lodo. Gran. li. de denot.

As the habit to think alwayes euil things, doth so bind a man, that he can not thinke of good things: so on the other side the vse and custom of good things doth so change a man, that he thinketh not on euil things. ibdem.

As Rachell when she went out of her Countrey, tooke away with her the Idols of her fathers house: so they that haue ac­customed themselues to any thing, albeit they leaue it. yet some reliques will remain with them Stella de contemptu mundi.

As a man speaketh that idiome and dia­lect of speach, which he hath alwaies vsed: so it is in the customarie frequentation of any other thing. Ibidem.

As fire the more fewell it taketh holde of, burneth more extremely: so the nature of sinne the longer it continueth, the fur­ther it spreadeth, and becommeth more vntamed. Chrysost. contra Gentiles & hom. 22. ad pop. Antiochae.

As he that is conuersant among sweete odors, doth a good while after smel of thē: [Page 190]so a minde that hath beene accustomed to honestie, dooth long after retaine some sparkes of it. Plut.

They that haue long beene bound in fetters, when they are loosed, doe yet halt, neither can they on a suddame go perfect­ly: so they that haue beene long accusto­med vnto vices, when they forsake them, doe retaine certaine reliques of them. idem.

As a blemish that hath been long grow­ing, and taken deepe rooting, is hardly ta­ken away: so inueterate vices are hardlie corrected. idem.

As a Booke diuerse times blotted in one place is not easily made cleane: so the minde that often relapseth into the same vices.

As hardened and brawned flesh careth not for the printes of roddes: so the mind accustomed to sinne is not mooued with a sleight correction.

As Mithridates by customing himself to take poyson, became incapable to be poy­soned: so the euils which thou accusto­mest thy selfe vnto do not offend.

As the entance into a weele or bownet is easie, but the getting foorth againe verie difficult: so the way vnto vice is easie, [Page]but the returne from the customarie fre­quentation of it is verie hard.

As they that are accustomed to dwell in corrupt and pestilent places, do long in­dure in them: so they that are accustomed to greeuances and discommodities, do litle care for them. Plin. lib. 18. cap. 6.

As the sight of some men doth inchant: so there bee some, the whole custome of whose life doth infect good maners.

As thicke skinne and brawned flesh in time becomes almost senselesse: so the cu­stome of sinne takes away the feeling of sinne. Plin. lib. 25. cap. 2.

As an inueterate leprosie is not easilie cured: so that sinne is not easily left, which custome imposeth as a necessitie.

Conuersing and liuing togither.

AS they that walke in the Sunne, al­though they came to no such end, be­come sun-burnt; and as they that sit in an Apothecaries shoppe, doe smell of the fra­grancie of that place: so they that con­uerse with a wise man, although not to the end to become wise, yet are made bet­ter by him. Seneca.

[Page 191] As certaine small creatures, when they bite, are not felt, but the byting is dis­cerned by a little pimple or redde spotte, but in the tumour no wounde appeareth: so thou shalt finde that although con­uersing with good men dooth not pre­sentlie profite, yet that it hath profited. Seneca.

As a disease by infection doth creepe vnto thy neighbour, when as health doth not the same vnto him that is sicke: so by keeping company with wicked men good men are easily corrupted, when as the contrarie doth not follow.

As the fish Torpedo dooth not hurt, vnlesse touched, but doth after a straunge maner transpose her poyson frō the hooke to the line, and so to the Angle-rodde, and then to the hande: so wicked and pesti­lent fellowes doe not hurt, if thou keepe thy selfe from their conuersation, but if thou conuersest with them, then very con­tagiouslie they infuse their infection. Plin. lib. 23. cap. 1.

As in husbandrie it is not inough that thou shewe thy selfe a good husbandman, but it is also auaileable with what neigh­bour thou liuest: so in life, it is not i­nough that thou shewe thy selfe a good [Page]man, but it also skilleth with whom thou hast conuersation.

As the venemous hearbe Aconitum doth kill by contaction: so the conuersation of some doth slay by infectiō, Plin. li. 29. ca. 2.

As the Pyrit stone dooth not discouer his firie nature, except thou doost rubbe it, and then it doth burne thy fingers: so thou shalt not perceyue the maliciousnesse of some, except thou hast some commerce with them.

As not onely the Lodestone doth drawe iron vnto it, but also one iron doth draw an other being rubbed with the Lodestone: so by conuersing togither, eyther the pro­fite of vertue, or the poyson of vice dooth passe from one to another.

As they that take an Antidote before poyson, are not hurt of the poyson: so they that haue their mindes strengthned and confirmed with wholsome opinions, and good instructions, are not infected by the speech of impious persons, if they chance to fall among them.

Wines do not only relish of the grounds they growe in, but also of the trees and plants they grow by: so wee doe not one­ly expresse their natures from whom wee descende, but also their manners with [Page 192]whom we liue.

As they that are bitten of a mad dogge, doe not onely become madde, but also do infect others with contagion: so they that are possessed with any pestilent opinion, doe also infect others with their speeches and conferences.

As a Hart doth draw venom out of holes by his breath, and dooth purge them: so some by their godly conuersation do draw others from sinne, and conuert them vnto God. Basilius in Psalterium.

As the plague doth infect: so doth euill companie. Idem de spiritu sancto.

As vineger doth corrupt wine: so wicked men doe infect the good, therefore let vs goe out of Babylon. Chrysostom. hom. 28. in Matth.

As one whore dooth make many forni­cators: so the wickednesse of a fewe dooth pollute a great part of the people. Saluia­nus de vero iudicio & prouidentia Dei, lib. 7.

Feare.

AS we do not driue feare from timerous horses by keeping thē in the stable, but by leading them by the force of bitte and [Page]spurre into those places, which they feare so also a fearefull and timerous minde is to be forced, that at length it may put off this vaine feare. Fr. Lodo. Gran. lib. de deuotione.

As the body is not capable of pleasures, except it be in good temper: so the minde doth not partake of true pleasure, except it be voyde of feare. Plut.

As a flame raysed by the wind, is greater and more vehement, but lesse durable and constant: so a vehement desire ioyned with feare, hath vncertaine pleasure, idem.

The Crocodile is terrible to those that flie, but flies those that follow: so if thou yeeldest or fearest some, they waxe haugh­tie and cruell, but if thou boldlye con­temnest them, and valorouslie withstan­dest them, their choler is presently ouer, and they put dagger in sheath. Plin. lib. 8. cap. 25.

As a Chamaeleon because hee is a fearefull beast, doth often change colour: so they that are timerous, & want strength, doe applie themselues vnto pollicies, and inuent daungerous stratagems. Plin. lib. 8. cap. 33. & lib. 28. cap. 8.

Olde age.

AS they are glad, that haue fled from furious and cruell maisters: so olde men ought to rejoice, that by the benefit of age they are freed from the infection of lust. Plut.

As water mingled with wine doth make it more moderate, and as the sober nymphes doe restraine the drunken God: so olde men being mingled with youth in a common wealth, by their reuerence doe make their rashnesse and ambition more temperate. Idem.

As an old singer doeth not leaue his art, nor cast away his [...]arpe, but maketh that musicke, which hath the least trouble and difficultie in it, and leaueth the shriller parts of singing vnto youth, who are more fit for them: so in olde age we must not al­together leaue of the businesses of the common wealth, but chuse those affaires that are the quietest, which agree most vn­to this age. Idem.

As the diuersity of the sphericall moti­ons, doth temper the motions of al things: so the cunctation of olde age, doeth mo­derate the festination of youth.

[Page] As no man perceiueth when Storkes do come, but that they are come, nor any one knoweth when they depart, but that they are departed, because they do both in the night very priuily: so no man perceiueth youth departing, but that it is departed, neither doth any man vnderstand olde age cōming, but that it is come. Plin. l. 10. c. 25.

A young vine doth yeelde greater plen­tie of wine, but an olde vine doeth yeelde better wine: so young men speake moe words, but olde men speake things more profitable.

As of a running riuer thou hast so much as thou takest vp: so of yeares alwaies ha­sting away, thou receiuest no other thing, but that thou bestowest vppon perdurant matters.

As fruite is not founde vpon that tree, vpon which first there was no blossomes: so we cannot in age attaine to lawfull ho­nour, if we in youth doe not labour in the exercise of some discipline. Cyprianus de 12. abusionibus.

A body that is molested with agues and sicknesse, although it be strong, yet it is af­flicted, and weakened, but when the disea­ses are ouerpast, it recouereth strength a­gaine: so the minde in youth doeth a­bound [Page 194]with feuers, & the loue of glory and pleasures doth exceedingly possesse it, but when olde age commeth, it profligateth and chaseth away all these passions, some by satietie, and some by philosophie. Chri­sost. Hom. 7. ad Heb.

As the hauen is quiet: so olde age is peaceable and desires rest. Idem, hom. cum presbyter esset designatus.

As the canker sooner entreth into the white rose: so corruption, especially the corruption of couetousnesse, doeth easily creepe into the white head.

As he that is tossed this way and that by diuerse tempests, neither commeth to that place he would, hath not sayled much, but hath bin tossed much: so he that hath long liued, neither hath profited in good man­ners, hath not liued long, but hath longe beene. Seneca de breuitate vitae.

As a prodigal man soone wasteth a great deale of wealth; so a voluptuous intempe­rate man soone shortens his life, and neuer commeth vnto old age. ibidem.

As a ship full of leakes cannot long hold out: so an olde man full of infirmities & di­seases cannot long liue. Idem. lib. 2. epist. 30.

As our mothers wombe doth hold vs 9. moneths, and prepareth not vs for it selfe, [Page]but for that place, we are to go forth into, being nowe fit to draw breath, and looke abroad: so through all this space from in­fancy to olde age we are preparing for an­other childbirth of nature. Idem, lib. 2. epist. 103.

As not all wine doeth sowre through age: so not all olde age is crabbed. Cicero, in Catone Maiore, vel de senectute.

As we praise a young man, in whome there is some grauitie: so we commend an olde man, in whome there is some relicks of an honest youth. Ibidem.

As wantonnesse and lust is more proper vnto youth, then vnto olde men, and yet not vnto all young men, that is, vnto those that are honest: so dotage and deliration is not proper vnto all olde men, but vnto those that are weakheaded and lighte brain'd. Ibidem.

As wise old men are delighted in youth of good towardnesse; and their age is more tollerable vnto them, that are em­braced and reuerenced of youth: so yong men delight in the precepts of olde men, by which they are brought vnto the studie of vertue. Ibidem.

As he is not praised, that hath sung much or pleaded much, or gouerned much, but [Page 195]he that hath done it well: so he hath not liued long, that hath lasted out many yeares, but he that hath liued well. Plutar­chus in Moral.

As wine soone sowreth: so our life soon endeth. Antiphanes, apud Stobaeū ser. 113.

As to the stomacke quatted with dain­ties, all delicates seeme queasy; and as he that surfetteth with wine, vseth afterward to allay it with water: so those olde men, that haue ouercharged their gorges with fancie, accompt al honest recreation meer folly, and hauing taken a surfet of delight, seem now to sauour it with despight.

As olde men are very suspicious to mis­trust euerie thing: so are they very credu­lous to beleeue any thing; the blinde man doth eate many a flie.

As the hearbe Moly hath a flower as white as snow, & a roote as black as inck: so many times age hath a white head, she­wing pitty, but a blacke hearte, swelling with mischiefe.

Olde mens counsell.

IT is reported that the bird Ibis, the older she is, the more odoriferously & sweetly she smelleth: so y^e glory of old men is more calme, and their counsels more safe. Plut.

Counsell.

AS he that is sicke of his liuer, doth foo­lishly if onely he shew his soare nailes vnto the phisition: so doth he foolishly that beeing troubled and disturbed with great euils and mischeefes, doeth aske counsell of his friend about trifles. Plut.

There be some that cannot see thinges neare vnto them, but they can discerne things further off: so many are better adui­sed in other mens matters, then in those things that pertaine vnto themselues.

As the hagges called Lamiae are blinde at home, but see all things abroad: so some are too cleare eied in other mens busines, but are hoodwincked in their owne.

If among birdes one female treade ano­ther, it begetteth an egge, but nothing is bredde of it: so that counsell, which thou conceiuest in thy minde, if it be not seaso­ned with reason, it is friuolous and vnpro­fitable. Aristot. li. 6. cap. 2. de nat. animal. et Plin. lib. 10. cap. 58.

As Apion calling Homer from his graue, asked him none other thinge, then from what parentes he was sprung: so some, a counsell of graue men being conuented, do cōsult of nothing but of toies & trifles.

Euill counsell is the worst vnto him that giueth it.

AS Perillus, who gaue the brasen bull vnto Phalaris, perished by his owne inuention: so many times euill counsell doeth fall vpon the heade of the authour. Plini. lib. 34. cap. 8.

As oftentimes the fish Polypus is taken and held, whilst he deuoureth shell fishes: so nowe and then whilst we endeuour to hurt others, we bring our selues into dan­ger. Plin. lib. 9. cap. 29.

As Cybele, Arsaces chamberlaine and bawde, was poysoned with the same poy­son, that she thought to haue dispatched Cariclia with: so Achemenes, Cybeles son, being at the point to haue traiterously slain Oroondales lieutenant of Aegypt, before he had giuen him a deadly wounde, was stroken thorow himselfe with an arrow of an Aethiopian. Heliodorus in the 8. and 9. booke of his Aethiopian History.

As Diomedes king of Thrace cast others as prouender to be eaten of horses: so he by Hercules was cast to the same horses, and deuoured of them.

As Busiris king of Aegypt vsed to burne [Page]others in sacrifice before his Gods: so he by Hercules was burnte in sacrifice vppon the same altar.

As by that thing a man doeth plant, a man is often times supplanted; as Noah in planting a vineyarde, was supplanted by the wine, Gen. 9. so by that a man doeth invent, he is often circumuented, as Ha­man was hanged on the same gallowes, that he had prepared for Mordec. Ester, 7.

As the Israelites blasphemed God with their fiery tongues: so God punished them with fiery serpents.

As Nadab and Abihu the sons of Aaron offred strange fire before the Lord: so they were deuoured with fire. Leuit. 10.

As the Princes of Iuda were cruel: so cru­ell beasts tore them in peeces. Ieremie. 5.

As Pharaoh would needes drowne the children of Israel in his waters: Exod. 1. so God paied him againe with the selfe same coyne, drowning him afterward in the red sea. Exodus, 14.

As the woman had eaten of the forbid­den fruite: so her punishment was appoin­ted by fruite; That the fruite of her wombe should be brought forth in paine and hea­uinesse. Gen. 3.

As man sinned eating: so God limited [Page 197]his penalty by eating, saying; Thou shalt eate thy breade in the sweate of thy browes.

As Adoni-bezek cut off the thumbs of the hands and of the feet of seuentie kings: so Iudah cut off the thumbes of his hands, and of his feete, Iudges. 1

As Cresseida was inconstant to Troylus: so king Diomede proued inconstant to her.

As Iohn Martin of Briqueras a mile from Angrongue, vaunted euery where, that he woulde slitte the ministers nose of Angrongue: so hee was assaulted by a wolfe, which bit off his nose, so that he di­ed thereof mad. Iohn Fox in his booke of Acts and Monuments, 2. tom. pag. 1088.

Rash Counsell.

AS the North winde is boysterous at the beginning, but milde at the ending; and contrariwise the south winde is milde at the beginning, but vehement at the en­ding: so they that rashly and headstrong­ly enterprise any matter, doe freese in the pursuite to their hurt and danger, but they that aduisedly take thinges in hande, are more and more encouraged in the pro­gresse of their labour.

Fortune.

AS in the games of Olympia the chalen­ger contended with what aduersary so euer came: so in the course of our life, wee must wrestle against whatsoeuer fortune, Plutarchus in Moral.

A Blinde man running against one, cal­leth him blinde, that did not shunne him: so we cal that fortune blind, into which we fall through our owne blindnesse. Ibidem.

As the windes are succesfull to some, and aduerse to others: so fortune doeth fa­uour one, and frowne vpon an other, Ibid.

As a pigmy, although set on a hill, is but a dwarfe, but a Colossus placed in a valley, is great: so a wise man is great in whatso­euer fortune, but a foole is base in the grea­test prosperitie. Seneca.

As haile pattering vpon an house, ma­keth a great noyse, but doeth no hurt: so the insulting of fortune cannot doe any thing against a wise man: Idem.

As shell fishes increase, when the moone encreaseth, and decrease, when it decrea­seth: so a foole depending of fortune, is sometimes great, sometimes base, some­times hie, sometimes lowe, sometimes as [Page 198]proud, as a peacocke, sometimes as suppli­ant, as a begger, as Rhamnusia pleaseth to chaunge her selfe.

As an adamant neither yeeldeth to the fire, nor to the hammer: so the minde of a wise man is inuincible, not to be conque­red by any of fortunes violences.

As a good workman maketh a picture of any matter: so a wise man carieth him­selfe well in both fortunes, either prospe­rous, or aduerse.

Nilus bringeth a dearth vnto the Egipti­ans, if it either exceed in flowing, or reach not to the ordinary limit, that is, if it either flow lesse then twelue cubits, or more thē eighteen: so either too much prosperity, or too much aduersity doeth hurt and 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.

[Page] 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 [Page 199]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 [Page]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 y^e body, [Page 200]yet superfluity of meate doth very much hurt. And although y^e 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, [Page]doth forget God, and doth separate him­selfe from him.

Euen as the children of Reuben and Gad desired Moses y^t 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 y^e 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.

[Page 201] 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 are riches here to day, and gone to morrow; to day it is this mans ground, to morrow his, and next day anothers. Ba­sil. in. Psal. 61.

Welles that are drawne, haue sweeter water, but beeing vntouched become pu­trified: so the rest of riches is vnprofitable, but their motion and publike vsing is pro­fitable and fruitful. Idem. hom. in ditescentes. [Page]& Clemens Alex. lib. 1. Stromat.

As that earth which is a little remoued from the roote, is the nourishment of the plant; but that which lieth the neerest vnto it, doth depresse and burthen it: so if ri­ches fall close vpon the soule of a man, they driue it downe to hell, but if they bee somewhat remooued, and distributed to the vse of the poore, then the possession of them is in the right kinde. Idem in cap. 5. Esayae.

As Lions, Leopards, and Beares become wilde and fierce, because they are brought vp in darkenesse: so riches being kept close and hoorded vp, are more fearefull then wilde beastes, and roare more terribly then a Lion; but beeing brought into the light, and bestowed on the poore, of lions they become lambes, and of dangerous rockes, calme hauens. Chrysost. hom. 14. de auaritia.

As a ship too heauie loaden, doth drown, but being moderately gaged, sayleth pro­sperously: so when thou burthenest thy selfe with more riches then is requisite, they easily drown thee, but when thou lay­est vp what is meet for thy necessitie, when a storme happeneth, thou maist easily flote ouer the waues. ibidem.

As we seeing a rich man and a poore [Page 202]man painted vpon a wall, do neither enuie the one, nor despise the other, because they are not true things, but fained shadowes: so if we well knew the nature of riches and pouertie, of glorie and reproach, and of all other things, whether ioyfull or sor­rowfull, it would free vs from the pertur­bations they bring, because they are but false shadowes, and feined counterfeits of things to come. Idem concione 4. de Lazaro.

As children not knowing how to vse swords & kniues, do endanger themselues: so many men not knowing how to vse mo­ny, endamage their soules, by buying with it such a burden of vices, which depresse them to hell. Idem hom. 66. in Genesin.

As shooes too big hinders a traueller; and too many cloathes a runner: so doth too much money him that trauels to heauen. Idem hom. 7. de poenitentia.

As no wise man will build his mansion house vpon the sand: so no wise man will build his happines vpon riches, which are brittle, fading, and soone vanish. ibidem.

As if an earthly king should say, no rich man shall bee promoted in my king­dome, would not all cast away their dis­honoured riches? so when the heauen­lie King dooth say, that it is harde [Page]for rich men to enter into his kingdome, will not they much more cast away these impediments? Idem hom. 9. in Mat.

As hee is a foolish husband man, that takes his good graine, and castes it into a lake, leauing his fruitfull ground vnsowne: so is hee a greater foole, that hydes his treasure in the earth, and leaues the fruitfull grounde of the poore vnsowne. ibidem.

As thornes do pricke being touched: so doe riches being griped, Idem hom, 23. in Ioan.

As Scorpions and Vipers do lurk among bushes & thorns: so do inordinat thoughts couch themselues in the deceitfulnes of ri­ches. Therefore Christ calles the cares of this present life, and the frauds of riches, thornes. ibidem.

As meat kept vndigested in one part of the body, doth neither profit it, nor nourish the rest, but being digestably communica­ted to all doth nourish all: so riches if thou keepest them alone, thou shalt receiue no fruit by them, but if thou possessest them with others, then thou reapest the greatest commoditie by thē. idem, hom. 10. in 1. Cor.

As a tree planted in fertill & good groūd, doth euerie yeare bring foorth seasonable [Page 203]fruit: so money planted among the poore, and put into their hands, dooth not onely euery yeare, but also euery day bring forth spirituall fruites, that is, confidence in God, departing from sinne, a good con­science, spirituall ioy, comfortable hope, and other good things, which God hath prepared for them that loue him. ibidem.

As they that honour thee for thy friends sake, saying that thou art worthy of no ho­nour of thy selfe, but onely for him, doe mightily dishonour thee: so riches are the causes of reproch vnto vs, whilest they are more honoured, then the possessors of them. Idem hom. 7. ad Colossenses.

As he that sayth, thou thy selfe art wor­thy of no honour, but I honour thee for thy seruants sake, dooth reproch thee: so do they that honor rich men, for their riches. ibidem.

As a good father seeing his sonne doate vpon an harlot, doth banish her his sight: so our heauenly father seeing that his childrē would doate vpon riches, & leaue his loue, doth either not giue them, or else doth take them away. Idem hom. 33. ad Hebraeos.

As a whoorish countenance being fil­thie of it selfe, is painted to deceiue others, that they by reason of the vaile, may not [Page]see the filthinesse: so riches carrie a faire flourish of pleasure, that we may not dis­cerne the paine and plague, that they bring with them. Idem hom. quòd nemo laedi­tur nisi a seipso.

As the Moath is bred of cloath, rust of iron, and theeues of need: so couetousnes is bred of riches, desire of gaine, and gaping for more, of much hauing. Petrus Chrysolo­gus, sermone. 7.

A flie comming to a barrell of honie, if she touch it with her mouth, and take that is necessarie, departeth safely, but if shee cast her selfe into it, shee drowneth, and there perisheth: so a man, if hee take what riches hee hath neede of, that hee may honestlie sustaine himselfe, hee may bee taken from them and flie to heauen, but if hee wholie drowne himselfe in them, there hee stickes, and bringes himselfe to destruction. Pintus in Ezeciel. cap. 16.

As a banket hath no grace without guestes: so riches haue no pleasure with­out vertue. Antistenes apud Stobaeum, ser. 1. de prudentia.

As they that haue drunke of the same Wine, some are drunke, some madde, and some more milde: so they that are enriched [Page 204]alike, are not affected alike. Aristonymus apud Maximum, serm 12.

As golde is tried by the touchstone: so riches do shew what is in a man. Chilo apud Laertium.

As thou wouldest not bee drowned say­ling in a faire shippe loden with golde: so thou oughtest not to desire sitting in a large & sumptuous house, to be ouerwhel­med with the cares of worldly riches. Cleo­bulus apud Stobaeum, ser. 3. de Temperantia.

As thou seeing a viper, an aspe, or a scor­pion, inclosed in iuory, or in a goldē shrine, dost not loue them, or esteeme them for the excellencie of the matter, as happie creatures, but rather dost abhorre and de­test them for their venemous and deadly nature: so thou seeing much mischiefe and wickednes in riches, and in the pride of for­tune, be not amazed at the splendor of the matter, but contemne the prauitie of the maners. Epictetus apud Stobaeum. serm. 3.

As golde put into a trembling hand, doth also tremble: so riches heaped vp to­gither of a mind full of cares and feare, are shaken togither with it, and are affected after the same maner. Hypseus apud Stobae­um serm. 90. de Temperantia.

The taste of the Wine is altered with the [Page]caske: so riches doe varie according to the condition of the possessor. Socrates apud Stobaeum serm. 92.

As a horse if he want a bridle is vnrulie; and will not bee managed of the rider: so also are riches, if they bee not gouerned by reason. Idem apud Stobaeum. ser. 3. de Tem­perantia.

As they that are sicke of Feuers, are diuersly affected by diuerse things, that is, by hot things, they waxe cold, and by cold things they waxe hote: so also riches bring trouble to fooles, and pouertie bringes ioy to a wise man. Plutarchus in Mora­libus.

He that bestoweth riches and glorie vp­on a wicked man, giueth wine to him that hath an ague, honie to one distempered with choler, and daintie meats to one trou­bled with Morbus coeliacus, which doe en­crease the disease of his minde, that is, his foolishnes. ibidem.

As garments do seeme to adde heate vnto a man, when as of themselues they are cold, but they do not adde it, but do de­fend him, that is, in his bodye: so riches seeme to giue a pleasant life, when as that proceedeth from the minde, and not from externall things. ibidem.

[Page 205] As fire is not to bee blamed because it deuours cities, corne fields, and vineyards, seeing y^t it is giuen for many good vses, as to dresse meate, to expell darkenesse, and to comfort life: so riches vnto a wise man are helpes vnto vertue, but to a foole are the destruction of his life. Elisius Calentius in epist ad Hierarcum.

A bird held onely by a feather, escapeth away with a little losse: so riches ought not to hinder vs from the study of wisdom. Seneca.

A golden bridle doth not make a horse the better: so neither do the ornaments of fortune make a man the better. Seneca.

As a Pilot is neuer a whit y^e better guide because he hath a great ship: so is he neuer a whit the better man, that hath the grea­ter fortune. Seneca.

As instruments are of no vse vnto them that are ignorant of musicke: so are riches vnto them, that knowe not howe to vse them.

As the Philosopher sending the tongue of a sacrificed beast, sent the beast and the worst thing: so riches are verie good, if thou vsest them well, but very euill, if thou vsest them badly.

As a nettle, if thou handlest it gingerlie, [Page]doth sting thee, but if thou gripest it hard, doth not payne thee: so money, if thou handlest it tenderly and louingly, it wil in­fect thee, but if thou dealest with it con­temptuously and negligently, it will not hurt thee.

As among the Egyptians, there was no man esteemed happy, that had not a beast full of spottes: so amongst vs in Englande there is none accounted wise, that hath not his purse full of gold.

As thornes do prick: so do riches pricke with labour in getting them, with feare in keeping them, and with griefe in losing them. F. Ioannes a S. Geminiano lib. 3. de ve­getabilibus & plantis, cap. 18.

As thornes do choake the seede, that it cannot spring vp: so riches do choake with care the seede of the diuine worde, that it cannot fructifie in the hart. ibidem.

As hayres are not onely an ornament, but also an helpe vnto the body: so riches are an ornament in dignity, and an helpe in necessity. Idem lib. 6. de homine & mem­bris eius, cap. 24.

Rich men.

AS many abroad seeme happy and mer­rie, and yet a crabbed wife at home marres all their myrth: so rich men out­wardlie seeme happie, when as inwardly with cares they are tormented night and day. Plut.

As the fish Scombrus is in the water of a sulphur colour, but without the water like vnto other fishes: so rich men in their kingdomes seeme like vnto Gods, and to bee farre more excellent then others, yet in death they nothing differ from o­thers.

Hartes when they are constrayned to cast away their hornes, do hide them, es­pecially the right horne, that it may not be medicinable vnto others: so many rich men, albeit they cannot vse their riches themselues, yet they will not suffer any o­ther to haue part in them. Plin. lib. 8. cap. 21 & Aristotel. de Nat. lib. 9. cap. 5.

Albeit the Asse be most immusical, yet y^e best pipes are made of his bones, as Aesope saith in Plutarch: so many rich men al­though vnlearned, yet do support students wits by their wealth.

[Page] As rich tapestry oftentimes couereth much filthinesse: so the riches of great per­sonages doth hide many calamities. Plut. in Moralibus.

As Bucephalus Great Alexanders horse without his furniture did easily admit any rider, but beeing adorned with his royall trappings would carry no man but Alex­ander himselfe: so men in lowe estate doe tolerate any thing, but beeing made rich, they snuffe and fume, and will carry no coales. Plin. lib. 8. cap. 24.

As olde bags of no worth, are esteemed according to the value of the money they haue in them: so rich men albeit but fooles and dolts, are prized after the rate, of the goods they possesse. Bion apud Stobaeum sermone. 89.

As many threeds bound together, cānot enter into the eye of a needle, but being sundered, may enter: so a rich man beeing clogged and tyed with his wealth cannot enter into the kingdome of heauen, but parting it among the poore he may get in. Pintus in Ezechiel. cap. 16.

As the Elme doth support the vine: so rich men ought to sustaine the poore. Cae­sarius Arelatensis hom. 17.

As a dog waiteth vpon a childe to get [Page 207]his victuals frō him: so the diuel attendeth vpon rich men to catch their soules. Chry­sost. hom. 7. in Epist. ad. Rom.

As wee entring into a prison, greeue to see men clogged with chaines and fetters: so entring into the view of this world, wee haue much more cause of griefe, to see rich men so fettered with the chaynes of their wealth. Chrysostomus Homil. 14. in Matth.

As euery Artisan best knowes his owne trade: so a rich man should be skilful in his own arte, that is, how to diuide his riches aright among the poore. idem Homel. 50. in Matthe.

As we do not say that he is well, that al­waies thirsteth, albeit he [...]nde by many riuers of drinke: so we say that those rich men doe not enioy prosperity, who are al­waies griping for more. Chrysost. concione 2. de Lazaro.

As a camell cannot get thorow the eye of a needle, by reason of the bunch on his backe: so rich men cannot enter into hea­uen by reason of their deformed couetous­nesse, and enormous desires. Ambrosius sermone 4.

As it is harde for a Periwinkle in the sea to swim, or for the snaile vpon the lande to [...] [Page]while they beare their houses vppon their backs; euen so it is hard for a rich man that trusteth in his riches, with all his big bun­ches of wealth vpō his back, to go through the needles eye, and to enter into the king­dome of heauen.

As trees are watched & hedged about whilst fruit is vpon thē, but when it is gone they are neglected & vnregarded: so whilst rich men abound with wealth, they are vi­sited and reuerenced, but when they be­come poore, they are despised and con­temned. F. Ioannes a S. Geminiano lib. 3. de vegetabilibus & plantis, cap. 18.

Pouerty:

THey that whip thy garments doe not touch thy body: so they that vpbraide thee either with thy birth, or thy pouerty, do not properly touch thy selfe, but do re­proch that that is without thee. Plut.

As the striking of a full vessel, & an emp­ty vessell doth make an harmony in mu­sick called Diapason: so a needy poore man and a bountiful rich do wel agree together

They that are in deepe dennes, are not stroken of the thunderbolt: so the lowest fortune is the safest.

[Page 208] As riches breed neglect of saluatiō: so pouerty, whilst it coueteth to be satisfied, de­clineth frō righteousnes. Amb. in epi. ad Rō.

As the Phisitians skil is knowne by cu­ring the diseased: so nowe and then by po­uerty the prouidence of Gods mercy is pe­rceiued. Laurentius Iustinianus lib de con­temptu mundi cap. 11.

As a course garment doth not make the body lesse healthfull: so pouerty doth no­thing hinder the free boldnesse of speach. Socrates apud Stobaeum serm. 11.

As they that are borne in Persia doe not desire to dwel in Graecia, & there to enioie prosperity: so poore men, who knowe the nature of riches, although they liue in great neede, yet they do not endeuour to waxe rich by ill means. Epictetus apud Sto­baeum. serm. 11.

It is safer to saile neare the shoare, then in the vast Ocean: so a poore mans life is not so subiect to daungers, as his is, that is rich. Aristonymus apud Stobaeum serm. 95.

By a disease of the body some do receiue this commodity, that they are freed from those businesses, with which they were plunged; by which meanes they recouer greater strength and validity: so to some, banishment, pouertie and shipwracke [Page]haue been occasions to study Philosophy. Plut. in Moral.

The Fir tree is easily set on fire, because it hath an oylie moisture: so hee that is poore in spirit is easily inflamed with the diuine loue, because he hath an oyly humi­dity, that is, a deuout affection of minde. F. Ioannes a S. Geminiano lib. 3. de vegetabili­bus & plantis cap. 51.

As the wild Asse is the Lions pray in the wildernes: so are poore men the meate of the rich. Ecclesiasticus cap. 13. verse. 20.

Those things are difficult which are excellent.

AS the pricking Asparagus bringeth forth most pleasant fruite: so of harde beginninges proceedeth great pleasure, Plutarchus.

The more paines thou takest to engraue any thing in steele or marble, the longer it continueth: so that we learne with greater diligence, is more hardly forgotten.

As the Rose beeing a flower acceptable beyond all others, growes of a thorne: so of the greatest and sorest labours comes the sweetest fruits.

[Page 209] As the Palme tree is verie hard to be cli­med, because of the plainnesse and slippe­rinesse of the barke, yet hath most sweete fruit: so learning and vertue haue a diffi­cult entrance, but very pleasant fruit. Plin. lib. 13. cap. 4.

The Lions whelps are borne without shape, they scarcely go in sixe months, and do not moue before they be two moneths olde: so those thinges that are to become excellent and egregious, are perfited by little and little. Plin. lib. 8. cap. 16.

As the Phoenis is bred but euery fiue hundreth yeare: so the [...]ncrease of famous men is verie rare. Plinius libro 10. cap. 2.

Asses breede all their life long, but mankinde hath a certaine time appointed: so the multiplication of base thinges is common and easie, but excellent thinges happen seldome. Plinius libro 8. cap. 43. & Seneca.

As the hearbe Moly is hardly digged out of the earth, but beyond other hearbs is soueraigne and effectuall vnto medicine: so those things that are famous and excel­lent are not compassed but by great labor. Plin. lib. 25. cap. 4.

As excellent hearbs and flowers do not growe, but by great tillage and culture, [Page]when as Onyons, Leekes, and such like stuffe doe prosper without any great toile: so excellent and admirable thinges are not brought to passe without great pains, when as baser matters are more obuious.

Dignitie.

THose that are called Agrippae, because they are preposterously borne, that is, with their feet forwards, are supposed to enter into life verie vnluckely and omi­nouslie, and to the great hurte of man­kinde, as Marcus Agrippa, Nero, and Richarde the thirde: so they that intrude themselues into Empyre or ecclesiasticall promotion by violence, iniustice and si­monie become verie pestilent both to themselues, and to those they are sette ouer.

Among the Thessalians it was a capitall crime to kil a Storke, for none other cause, but because shee killed serpentes; and in England Kites are spared by an act of par­liament, because they purge cities of gar­bage and entrals of beasts: so honour and dignity is to be bestowed vpon some, not that they are worthy of it, but because [Page 210]their diligence is necessary for vs.

Falling stars are suddainly extinguished: so those that fortune hath suddainly aduā ­ced, are in a trice cast down. Plut.

Meteors soone breede, soone vanish: so in honors and dignities, those that are soon vp, are soone down.

As that which falleth from an high loft, maketh a great noise, and is heard of all: so he that falleth from an high estate, his ru­ine is euery where heard of. Chrisost. hom. 40. operis imperf.

As hee that presumeth to vsurpe honour not giuen him of God, is worthy of blame: so he that putteth it from him being giuen vnto him is guilty of disobedience. Idem. hom. 1. in 1. Timoth.

As they that climbe vp a rotten ladder, are in danger of falling: so all honor, power and glory, which is contrary to humilitie, doth endanger the possessor. Climacus de discretione gradu 26.

As wise men do not estimate the valour of horses by their trappings: so neither do they value great personages by their ho­nors and dignities, but by their vertues. I­sidorus de humilitate tomo primo.

Honour.

AS he that stands on a high tower, if his foot but slip is in danger of a shrewde fall: so he that sits in honours seat.

As the Iuy winds about an olde dry tree to make it saplesse: so doth honour circle thee to leaue thee accountlesse.

As there is nothing that flies away more speedily then a shadow: so there is not a­ny thing more vnconstant then honor.

As the Viper being burnt to ashes, is good to heale the biting of a Viper: so if thou beest bitten with worldly honours and vanities, desiring likewise to be hea­led thereof, remember that thou must re­turne to ashes, the very corruptible 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.

[Page 211] 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 y^e 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 [Page]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 [Page 212]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 Pin [...] 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 [Page]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 [Page 213]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 [Page 214]much is builded vnder the earth, as is a­boue, that they may stand vnmoueable: so a firme and sound foundation is to bee laid for the continuance of a perpetuall name.

As spices then do smell more fragrant­ly, when they are either moued, broken or powned: so vertues fame is then large­ly dispersed, when it is exercised in serious imployments and weightie affaires.

As Phisitians forbid to wash the teeth with the iuyce of the hearbe Alcakengy, although it bee good to fasten them, be­cause the danger is greater, then the com­moditie, for at length it will bring mad­nesse: so those things are not to bee dealt in, that hurt the name, and encrease the wealth, nor that learning to bee medled with, which polisheth the tongue, and in­fecteth the maners.

As fire in a darke night is a farre off dis­cerned, but in the Sun-shine is scarcelie seene: so many a paultry rymer, and baw­die ballad-maker, seemes among base con­ceits of great esteeme, but in the view of more glorious and splendent spirits, they appeare none other then dunghill birdes, and alefied Groutnowls. Tyrius Platonicus sermone. 24.

An ill Name.

AS some by the deformities of their bo­die haue got vnto them a surname, as of crooked legges, to bee called Vari, of flabberkin lippes, Chilones, of great noses, Nasones, of redde noses, Salamanders: so manic by their mischieuous misdeedes doe purchase infamous and ill names, as Nero for his beastlinesse to bee tearmed the Beast of Rome; Tamberlane for his ty­rannie, The wrath of God, and Attila for his crueltie, The scourge of God, &c.

As it grieueth a father to see his sonne deadly sicke, or irrecuperably ouermat­ched in fight with his enemie: so it grie­ueth any good nature to heare himselfe ill spoken of, or to heare his wife & daugh­ters tearmed dishonest. Iouianus Pontanus de fortitudine, lib. 2. cap. 5.

As manie Christians abstaine from much mischiefe, least after this life, hell shoulde bee their inheritance: so Tibe­rius Caesar kept himselfe from many out­rages and misdemeanors, least after death an ill name should followe him. Erasmus in Epistolà ante Suetonium Tranquil­lum.

[Page 215] Albeit thou powrest water vppon the hearbe Adyanton, or drownest it in the water, yet it continues drie; so infamy, slan­der, or an ill name will not cleaue to a good man, albeit one endeuour to de­fame him.

A Courtly life.

AS the Moone the neerer the Sunne it is, the lesse light it hath: so more fruit and dignitie is in them, that are farre off from great Princes.

There is a certaine hearbe in India of an especiall sauour, full of little serpents, whose stinges are present death: so the courts of certaine Princes hath that which delighteth, but vnlesse thou be warie, they harbour deadly poyson.

Antes doe gnaw that end of the corne which beginneth to sprout, least it become vnprofitable vnto them: so great men that they may alwayes keepe their seruants in seruice and slauerie, do hold them vnder, least looking vp after liberty, they should forsake the Court through the tediousnes of seruitude.

As it is a very rare thing to see the birds called Halciones; but when they appeare, [Page]they either bring or portend faire weather: so Bishops and Cleargie-men, should sel­dome come to the Courts of Princes, but either to preach maners, or appease tu­mults.

There is a kinde of pulse called Cracca, which Culuers take such delight in, that hauing once tasted of it, they cannot after­wards bee driuen from that place: so they that haue once tasted of the hony and ho­nour of the Court, can neuer bee driuen from the Court. Plin. lib. 16. cap. 16.

A Mule ingendered of an Horse and an Asse, is neither Horse nor Asse: so some whilest they would be both Courtiers and Prelats, are neither.

Strange it is, that the sound eye viewing the sore, should not be dimmed; that hee that handleth pitch should not be defiled: so is it strange that they that continue in the Court, should not be infected.

Nylus breedeth the precious stone, and the poysoned serpent; and as in all ryuers there is some fish, and some frogs; and as in all gardens there bee some flowers, some weedes; and as in all trees, there bee some blossoms, some blasts: so the Court may as well nourish vertuous Matrones, as the lewd Minion.

Courtiers.

AS the starre Artophylax is brightest, yet setteth soonest: so Courtiers glories being most gorgeous, are dasht with sud­den ouerthrowes.

As the Camelion turneth himselfe into the likenesse of euerie obiect: so Courtiers as Aristippus that fawnde vpon Dionysius, ayme their conceits at their Kings humor, if hee smile, they are in their iolitie, if frowne, their plumes fall like Peacockes feathers.

The Indian Torteises in a calme do de­light to floote aloft in the noone-Sun with all their back bare aboue water, vntill their shelles (hauing forgot themselues) bee so parched with the heate of the Sunne, that they cannot get vnder water, and so they swimming aboue water, become a prey vnto fishers: so some allured with hope of great matters, do thrust themselnes into the Courts of Princes, and are so lulled a sleepe with the pleasures of the Court, that they cannot forsake it when they woulde, and betake themselues to their woonted rest. Plin. lib. 9. cap. 10.

As the hearbe Heliotropium is carried [Page]about with the Sunne, and whither soeuer it moueth, thither the hearbe turneth his head: so Courtiers which way soeuer their king doth becke, thither they bend. Plin. 18. cap. 24. & 27. eodem lib.

The Crocodile sometimes liueth vpon the land, and sometimes in the water; shee layeth her egges vpon the land, & seeketh her prey in the water: so some are both Courtiers and ecclesiasticall persons, but in both places very pestilent fellowes. Conra­dus Lycosthenes Rubeaquensis.

As the Adamant cannot draw iron, if the Diamond lie by it: so vice cannot allure the Courtier, if vertue be retained.

Kings.

AS the Leopard by reason of his sweete sauour dooth allure wilde beasts vnto him, and so doth destroy thē: so the courts of princes I knowe not what inticing al­lurements they haue, that drawe men into destruction. Plinius libro. 8. cap. 27.

As the hearbe Heliotropium doth alwaies looke towards the sunne, and when it is hid doth gather in the flower: so many to the Kings becke bend their endeuors, and [Page 217]to what thing soeuer they see him incli­ned, to that they addresse themselues. Plin. lib. 18. cap. 27.

As the crocking of frogs beyonde their wont doeth prognosticate an imminent tempest: so when the speech of euill men is of most force with Princes, and good men are silenced, then the confusion of their estate is at hand.

As the dogges of Malta are especially delighted in among the rich and delicate women of that Ile: so effeminate princes doe greatly sette by flatterers, who both speak and do all things according to their humours. Plin. lib. 3. cap. vltim [...].

That which oyle is vnto flies, emmots, and to other insect and entailed creatures: that is flattery vnto foolish princes. Those being annointed with oyle doe die, these by flattery and assentation of clawbackes are drawne to destruction, and they draw their common wealth into the same prae­dicament. Plin. lib. 11. cap. 19.

As a vine except thou prune it, doeth largely extend it selfe abroad, embracing and enfolding all thinges in her armes: so an ambitious Prince is alwaies encroching vpon his neighbours, except he be nowe and then curbed.

[Page] As it is daungerous to call vp deuils, be­cause if there be an errour in any thing, it is committed with greate ieopardie; for they say that Tullus Hostilius was stroken with a thunderbolt, because he endeuou­ring by Numaes bookes to call downe Iu­piter, had done some things vnskilfully: so it is dangerous to conuerse with Princes, or with estates of ouerthwart conditions, because they being offended at any small matter, do vtterly ouerthrow a man. Plin. lib. 2. cap. 55. et. lib. 28. cap. 2.

As the counters of arithmeticians are sometimes in account worth many thou­sandes, and sometimes worth nothing: so the friendes of kinges sometimes can doe any thing, and sometimes displeasure be­ing taken they can doe iust nothing. Plut.

As a temperate aire doth make the earth fruitfull, and an vngentle climate doeth cause sterility; so the fauour and benignity of a prince, doeth stirre vp and reuiue ho­nest studies, but auarice and currishnesse, doth extinguish and kill the Artes. Idem.

As the lodestone doeth draw vnto it all iron, but the Aethiopian lodestone doeth draw another lodestōe vnto it: so the king carieth the people, whither he listeth: but a great king draweth also other kings vn­to him.

[Page 218] As other beastes leuell their lookes at the countenance of the Lyon, and birdes make wing as the Eagle flies: so Regis ad arbitrium totus componitur orbis. If Saul kil himselfe, his armour bearer, will doe the like.

Such beefe, such broth; such lips, such let­tice: so such Lordes, such lay-men. In Tra­ians time all men studied iustice, in that he was iust. In Octauius daies each one woulde be a Poet, because he delighted in Poesie.

As a bridle maistereth an horse; and a sterne the shippe: so a King be he good or had, will after him leade all his people. If he serue God, the people will serue him also, if the King blaspheme, his subiectes will doe the like. Cornelius feared God, so did all his houshould. Diues cruell, and so are all his houshould.

A Kingdome.

MAny in outward shew seem glorious, all which glory a curs wise at home turneth into sorrow: so a kingdome see­meth to bring all content with it, yet it is well knowen that crowns haue cares, and that a courtly life is a miserable splendour. Plut.

[Page] As Venus court cannot brooke a riuall: so a kingdome cannot abide a compeere; according to the english Hexameter; dame Venus and kingdomes can no riuality suffer.

As it is daungerous to transplant olde trees: so innouation in a kingdome, that hath long continued after one manner, is full of perill. Plut.

The hand is not the weaker, because it is diuided into fingers, but fuller of agility to labour: so in a kingdome the businesses are better done, which are imparted to many. Idem.

They that willingly goe into a riuer, are nothing at all hurt, but they that fall in by chaunce, are greatly astonished: so they that aduisedly come to the gouernmente of a kingdome, doe moderatly sway their empyre, but they that rashly intrude them selues into it, afterwards repent thēselues Idem.

Boysterous winds doe most of all shake the highest towres; the higher the place is, the sooner and sorer is the fall; the tree is euer weakest towardes the top; in grea­test charge, are greatest cares; in largest seas, are sorest tempestes; enuie shooteth at high markes: so a kingdome is more ea­sily got then kept.

[Page 219] As Brittaine woulde not containe Por­rex and Ferrex; and as the same kingdome coulde not holde Belinus and Brennus: so Thebes could not containe Eteocles & Po­lynices; nor Rome hold Romulus & Remus.

As Iugurth coulde not tolerate his bre­thren Hiempsal and Adherbal to haue part of his kingdome: so Amulius would not suffer his brother Numitor to haue a­ny participation of gouernment with him.

Princes.

AS they that neither eate nor wash, but by the prescription of the phisitian, do not enioy health: so they that referre all thinges to the iudgemente of the Prince, they make him more lordly, then the city is willing he shoulde be, so that nothing can be done rightly except the prince will it so.

As the king of the world doth regarde great affaires, leauing small matters to for­tune, as Euripedes saith: so a prince should not be exercised but in greate and serious businesse

First it is necessary that the rule or square be right and straight it selfe, and then it may direct other thinges that are applyed [Page]vnto it: so first it is necessary that a prince want faults himselfe, and then that he pre­scribe lawes vnto others. Plut.

If you put the hearb Eruggium into the mouth of a goate, when she stayeth, then all the rest doe stay, vntill the shepheard pull out the hearb: so the maners and con­ditions of a prince are disseminated amōg, the people after a wonderfull manner. I­dem.

The Cybind maketh such deadly warre with the eagle, that they fighting toge­ther, are oftentimes taken vp for a prey: so princes making mortall warre betweene themselues, are nowe and then subuerted of some third one.

As it is prodigious that many suns should appeare: so also is it, that there should bee many Monarches, Princes or Emperours. Plin. lib. 2. cap. 31.

As the sun is not one to a poore man, & another to a rich man, but common alike to all: so a prince ought not to respect the person, but the matter.

As God when he seeth all things, yet is like to one that seeth nothing: so a prince ought to be ignorant in nothing, and yet to dissemble many things.

As magitians doe promise prodigious [Page 220]things, that they may allure the credulous people vnto them: so princes doe present great hopes vnto their subiectes, that they may make them more obedient vnto thē.

As a vine although it be the noblest of al trees, yet needeth the supportatiō of reeds, props, and of other vnfruitful trees: so prin­ces, potentates, and great scholers neede the helpe of inferiour persons.

The lyon is feared of all other beastes, and yet feareth the crowing and combe of a cocke: so great princes are compelled sometimes to feare the slanders and repro­ches of inferiour people.

A proppe if it be not strongly set in the ground, falleth downe, and ouerthroweth whatsoeuer leaneth on it: so a prince ex­cept he stedfastly sticke vnto his maker, soone bringeth both himselfe, and they that consent vnto him, to vtter ruine. Cy­prianus lib. duodecem abusionum.

As it is the part of the sun to illuminate the world with his beames so it is the part of a prince to succour & cōmiserate them that be in distresse. Agapetus Diaconus de officio principis.

As dogges doe watch flockes of sheep, not that they feare themselues, but the flocke: so a Prince or a king ought not to [Page]liue for himselfe, but for his people. Plutar­chus in Moralibus.

As he is not onely worthy of one pu­nishment alone, that infecteth with poy­son a publike fountaine, of which all doc drinke: so is he most hurtfull that infecteth the Princes minde with wicked opinions, whence so much harme redoundeth vnto men. Idem de institutione principis.

A Prince is nothing els, but a phisitian of the common wealth. But it is not e­nough for a phisitian that he haue skilfull ministers about him, vnlesse he himselfe be very skilfull and vigilant: so it is not e­nough for a Prince, if he haue honest ma­gistrats, vnlesse he be very honest himselfe, by whome they may be both chosen and amended. Ibidem.

There is nothing higher then God: so it is meet that a prince should be exceeding far remoued from the base cares of pesāts, and from fordide & filthy affections. Ibid.

As the sun after the setting doth not pre­sētly hide y^e light: so a Prince endued with wisdome, yea after he departeth out of life, doth leaue behind him peace and iustice, and good gouernmēt, which doth endure till tyranny ouerthrow it. Hector Pintus in cap. 27. Ezechtel.

[Page 221] He that would see whether a fish be cor­rupted, doth looke vpon the head, for this doth first putrifie: so the prince being cor­rupted, they rest are easily perucrted. Wilt thou know the state of the cōmon wealth, behold the prince. Idem in cap.pri. Esaye.

In the vpper region of the aire there are no cloudes, stormes and thunder are en­gendered more lowe: so a prince ought to be of a setled and quiet minde, perturbati­ons are more tollerable in men more ob­scure, but in princes, they are altogether intollerable. Idem. in cap. 48.

As a phisitian doeth not vse one medi­cine for all diseases, no not in one disease, if so it doeth vary, but obseruing the intensi­ons, remissions, repletions, vacuations, and mutation of causes, doth vary many things for health, nowe experimēting this, no we y^e: so a prince ought to haue variety in his guernmēt, he must be one in peace, & a­nother in war, he must be are himselfe one way to a few, and another way to a multi­tude. &c. Philo lib. de Ioseph.

A phisitian, nor a pylot are chosen by chaunce, but for their skill: so neither is a prince or a ruler to be chosen by hap ha­zard, but for his wise dome, and therefore wise Moses doeth not remember in any [Page]place that rulers were chosen by lotte, but he had rather that they should be brought in by voyces. Idem lib. de creatione princis pis.

As a ship cannot be without a pylot, nor an armie without a captaine: so a city can­not be without a prince or ruler, least the mighty shoulde deuour the meaner sorte, and the strong the weake. Chrysost. hom. 6. adpop. Antioch.

As the colour of Iacobs rods were, such was the colour of the cattell, which were bred of the sheep conceauing in the sight of the rods: so as the actions of the prince are, such are wont to be the cogitations of the subiectes. Iacob is the prince, his works are the rod, his subiectes the sheepe, cogi­tations the conceauings. Hector Pintus in cap. 17. Ezechicl.

As a man depriued of his eies, a bideth in darknesse: so a common wealth bereaued of iust and wise Princes, continueth in blacke pitchie horrour. Idem in cap. 38.

As a captaine is the eie of his army: so a prince is the eie of the common wealth. For this cause Demas an excellent oratour, when he sawe great Alexander deade, he compared the armie of the Macedoni­ans [Page 222]to a Cyclope. Ibidem.

A gouernour of a ship doth seeke for the best mariners, and an Architect for the skilfullest builders: so a prince ought to purchase vnto himselfe those, that are the fittest for gouernment. Plut. in Moralibus.

As vnskilfull caruers doe thinke that the beautifullest picture, which is the greatest: so many princes by their pride and dis­daine doe thinke themselues great poten­tates. ibidem.

As the blinded Cyclop stretched out his hand euery way, but with no certain aime: so a great prince, that wanteth wise dome, taketh euery thing in hand with great hur­ly burley, but with no iudgement. Ibidem.

Neither the greatnesse of the ship, nor the price of the warres, nor the number of passengers, doeth make a good pylot euer the prouder, but the more diligent: so a good prince, the more that he gouerneth, he ought to be the more diligent, not the more insolent.

The education of a Prince.

AS he is more grieuously to be puni­shed that castes deadly poyson into a [Page]fountaine, whence all drinke, then he that onely casts it into a cup: so doe they more offende, that corrupt the disposition of a Prince, then they that corrupte a priuate man. Plut.

As cities were wont to honour sacrifices, because they craued of God a common good for all: so a good maister of a Prince is to be honoured, who maketh the Prince such an one, that he may becōe profitable to all. Idem.

As an Artisan doth more willingly make that harp, by which he knoweth Amphi­on is to builde the walles of Thebes, then that, by which Thales is to appease the commotion of Sparta: so a philosopher doth more willingly take paynes to frame the witte of a prince, that may profitte the whole worlde, then of a priuate man, that pockets vp knowledge for him selfe. I­dem.

A good Prince.

AS God hath placed in heauen the sun, to be a most noble and excellent pat­tern of his beautie: so hath he placed in the common wealth a wise, iust and liberall Prince, to bee a representer of his vertues, Plut.

[Page 223] As a Phisitian, when he hath drawn out much corrupt bloud, doth minister vnto his patient wholesome meate: so a Prince when hee hath taken away lewde and vn­godly persons, doth make much of them that be good. idem.

As a Musitian doth not presently cast away nor breake his iarring strings, but by extension and remission doth bring them vnto harmony: so a Prince ought to amēd offenders, and not presently to take them out of the world, idem.

As wee owe more vnto that Neptune, that hath brought vs home most precious marchandize: so wee owe more to that Prince, who bestoweth his paines for the publike good, and not for his owne plea­sures. Seneca.

If the planets of the world do but a little stay or erre, it is don to y^e great hurt of al: so if a Prince go astray, or be slothfull, it is to the great danger of his state and common wealth. Seneca.

Onely the King of Bees hath no sting, or at the least vseth it not, besides hee is greater in body, and more beautifull in shewe, but of lesser winges then the other Bees: so it is meet that a Prince bee most gentle and curteous, and neuer to bee farre [Page]from his dominions. Plinius lib. 21. cap. 17.

The King of Bees doth not labour him­selfe, but walking and flying about o­thers, doth as it were exhort them to la­bour: so a Prince not by labour, but by ad­uice and commaundement ought to profit his. ibidem.

The sun is most pleasant vnto them, that can behold it: so is the Prince to them, that loue iustice.

As a Lyon doth sooner tyrannize ouer a man then a woman, but toucheth not chil­dren, except famine constraine him, and spareth the suppliant and prostrate: so a Prince and those that be mighty ought to pardon inferiours, & to make triall of their strength vpon them, whom it is praise wor­thy to ouer come. Plin. lib. 8. cap. 16.

As a new seene Comet doth portend to mortall men either great good, or greate harme: so a new Prince doth bring safety to his subiects, if he be good, but ruine and destruction if hee bee euill. Plinius libro 2. cap. 26.

As the sun with his heat cherisheth the earth: so a good Prince with his bountie cherisheth schollers and learning.

An euill Prince.

AS the lightning is first seene, before the sound of the thunder be heard; and as the bloud is seene before the wound: so an e [...]ll prince sometimes condemneth, be­fore the party be arrained. Plut.

As one fault cannot amende another: so a foolish and a wicked prince cannot a­mend his people. Idem.

As the dog-starre is pestilent to euerie body: so the power of an euill prince doth hurt all.

Harts when they set vp their eares, are of a very good hearing, but when they let them downe, then they are deafe: so euill Princes heare a far off any thing that plea­seth them, but if it be otherwise, they vn­derstande not, albeit thou shoutest in their eares.

When frogs croke aboue their wont, they-presage a tēpest approching: so when the speech of euil men preuailes most with Princes, then confusion is at hand.

As an eclipse of the sun doth bring great hurt to mankind: so an errour of the king, although it bee small, doth worke great disturbance in the publike state. Plinius [Page]lib. 2. cap. 10.

A Vine except it be pruned, doth large­ly spread it selfe abroad, embracing and in­folding all things with her branches: so an ambitious Prince is alwaies encroching vppon his neighbours except hee bee re­strained.

Empire.

AS he ought not to meddle with a lute, that is vnskilful in Musick: so he ought not to take empire & rule vpō him, that is not endued with wisdome and prudence.

As of fire and earth, the world is com­pounded, as of two necessary elementes, according to Plato, the earth yeelding so­lidity, and the fire heat and forme: so great empires are not compassed nor cōquered, vnlesse prowesse be mingled with successe and fortune, and one be an helpe vnto the other. Plut.

They that hunt beasts, do put on the case of a Heart, they that fowle, vse feathered cloathes; and euery one takes heede that he doe not appeare vnto wild Buls in pur­ple or red garments, or vnto an Elephant in white apparell, because by these colours they are prouoked to wrath and rage: so [Page 225]he that would tame a fierce and barbarous Nation, hee must for the time applie him­selfe vnto them both in maners and appa­rell idem.

As thou canst not tell, whether a vessell be sound or no, vnlesse thou powrest water into it: so neither canst thou knowe a man, except thou committest empyre and rule vnto him. idem.

Power.

AS hee that rideth a young Colt with a naughtie Bridle, is quicklie set besides the saddle: so hee that in deuoureth to sub­due the common people, being not suffici­ently furnished with power, is quickly cast from his dominion. Plut.

As the Sun when it is at the highest near vnto the Septentrionall pole, seemeth then least to moue: so the greater the power is, the more the rashnesse of the minde is to be restrained. Idem.

As ill dreames doe somewhat for the time distract the minde, but doe nothing else: so euill men, but without power, doe little hurt. Idem.

As the feathers in a birdes wing being cut, doe in time growe againe: so dooth [Page]power, except it bee continually curbed and repressed.

If either Castor or Pollux appeare alone, it presageth hurt, but if they shewe them­selues ioyntly togither, it foretelleth good lucke: so it is not meete that power should be separated from wisdome, for if it bee, it is verie pestilent.

As Saturne, who holdeth the highest place among the 7. Planets, is verie slowly moued about in his sphere: so it is requi­site that they that bee in great place, and haue great power bee not rash and time­rous. Plin. lib. 2. cap. 6.

As some lightning doth melt brasse and iron, but doth not dissolue soft waxe: so the diuine power, and kingly might doth rage against withstanders, but doth spare them that yeeld and giue place.

As raging thunderbolts do vainely teare in peeces barren mountains to no purpose: so foolish strength doth spend it selfe vpon those things which it need not.

As neither Egypt by reason of the heat, nor Scythia by reason of the cold, do feele any lightnings, or thunderclaps: so either great power, or extreme pouertie dooth make safe from reproches.

A Common-wealth.

AS the temper of the world doth con­sist of contrary elements after a won­derfull harmonie: so a Common-wealth doth stand by the diuerse endeuors of men.

As a ship is ioyned togither by manie strokes, by manie nayles and pinnes, and then dooth stand a certaine time till the ioynts bee well setled togither, and after­wards dooth cut the seas: so a Common-wealth is established by much labour, but taking increase and growth in time, it yeel­deth a quiet and peaceable life vnto the inhabitants. Plut.

A gouernour of a ship doth something with his owne handes, and somewhat by others: so in a Common-wealth, one ought not to haue all offices ingrossed in his hands, but one ought to haue one, and another, another, for things are done bet­ter which are done by the aduices & iudge­ments of many. Idem.

There was a time appoynted vnto the Vestalles, first, wherein they should learne; secondly, wherein they should exercise that they had learned; and thirdly, wherin they should teach others; The same thing [Page] Dianaes Priestes at Ephesus did: so they are to do, that are to take the gouernment of a common wealth vpon them. idem.

As Wine doth first serue and obey the drinker, but by little and little mixing it selfe with the bloud in the veynes, dooth rule ouer the drinker, and makes him a drunkerd: so he that comes to the go­uernement of a Common-wealth, at the first applieth himselfe to the humours of the people, but afterwardes hee draweth them to his purpose, and makes them his subiects and vassals. idem.

As they that haue nothing to do at home walke idly abroad: so many moath-eaten Polititians, because they haue no priuate busines of their own, they prie into & prate of Common-wealth matters. idem.

As Spring and Autumne doe endanger our bodies, by reason of chaunge: so all in­nouations do offend and hurt a Common-wealth.

When as brute creatures do leaue their ordinarie course of nature, it portendes a tempest; that is, when Cormorants, and Gulles, do forsake the seas and riuers, when Antes hide themselues, or cast out their egges, and when wormes craule out of the earth: so when the wicked are audacious, [Page 227]the religious mute, the people wise, the Princes dotardes, and the Priests togither by the eares for earthly matters, then it pre­sageth the ruine of a common-wealth.

As the life of all the members procee­deth from the heart: so from the Common-wealth proceedeth the common good of every one, and of the saftie of it dependeth the safetie of all. Geminianus, li. 6. de homine; & eius membris. cap. 57.

A Captaine.

AS the purge Elleborum raiseth all with­in, and first goeth out it selfe: so a va­liant Captaine exhorting his Soldiours to be valorous, first issueth vppon the ene­mie himselfe, as Herophilus sayeth in Plinie.

As a Prince is the eye of a Common-wealth: so a Captaine is the eye of the ar­mie. Hector Pintus in cap. 38. Ezechiel.

As a Pylot is chosen for his skill in na­uigation: so a Captaine ought to be made choyce of for his expertnesse in feates of armes.

VVarre.

AS in admirable cunning, and curious workmanship, but vnprofitable, there is greater praise giuen vnto the workman, by whose art it is made, then vnto the king by whose cost it is effected: so the greatest glory of war cōsisteth in the hired soldior, by whose industrie the battell is stroken, but the least part doth return vnto y^e kings, who also hire the soldiors with other mens money.

As Herostratus, an obscure & base man, could easily burne the temple of Ephesian Diana, which was 220. yeares a building of all Asia, at the costs of so many kings, & beautified with the labors and cunning of so many excellent workmen: so it is a most easie matter to ouerthrow and subuert fa­mous & admired cities, but very hard and difficult to reedifie & raise them vp again.

As the wings of birds being clipt, in time do grow out againe: so warlike forces doe continually gather head, except thou often curbe them and keepe them vnder.

Dragons sucking the bloud of Elephants, do kill them, and they in like maner being drunken with their bloud, are squeesed in [Page 228]peeces by the fall of the Elephant, and so die: so oftentimes in warre, both parts doe destroy, and are destroyed, and both sides do endamage, and are endamaged. Plin lib. 8. cap. 12.

A Plough-man except he bee crooked, and bending to his labour, hee doth neuer make cleane worke, nor furrow his lande handsomly, as the people of the old world were wont to say: so a soldiour, except he can sweare, swagger, robbe, rauish maides, and defloure matrones, and play the vil­laine in graine, is scarcely counted a man at armes in these corrupt times.

Aristotle writeth in his ninth booke de Historia animalium, that the Cybind & the Eagle do so vehemently contend & striue, that oftentimes clasping togither in the aire, they fall down vnto the earth, and are taken vp aliue of shepheards: so now and then it cōmeth to passe, that whilest prin­ces peruersly exercise mortall and deadlie warres betweene themselues, and other in­uader comes and subuerts them both.

Victorie:

A Lion is easily taken, if a cloake or a garment be cast before his eyes, other­wise [Page]he is inexpugnable: so it is easie to get the victorie ouer the strongest, if his dispo­sition be knowne.

As a Lion dooth more rage agaynst a man, then against a woman, but toucheth not children, except hunger constraine him, and spareth the suppliant and pro­strate: so the mightie ought to pardon the weake, and to trie their strength agaynst them, whom it is glorious to ouercome.

Lawes.

AS that rule ought to bee straight, by which other things are squared: so it is necessarie that a Law-maker be without vices himselfe, that he may prescribe right Lawes vnto others. Plut.

As crowes breake thorow spiders webs, but flies are entangled: so lawes doe vexe the comminaltie, but are broken without punishment of mightie and great persons. Anacharsis.

As the best remedies and medicines pro­ceed frō the worst diseases: so good lawes are made of euill maners.

As in a Lute, harmonie is not made by the touch of one string, but all the strings are to be stroken numerously & harmoni­ously: [Page 229]so in the vertue of our minds the ob­seruation of one lawe is not inough for vs vnto saluation, but all are to bee kept with great diligence. Chrysost. hom. 36. de virtu­tibus & vitijs.

As where there are many Phisitians, there are many diseases: so where there are many lawes, there are many vices: Arcesi­laus apud Laertium lib. 4. cap. 6.

As a strōg wal doth defēce a citie: so doth good laws defend common wealths. Dion orat. 74. De lege.

Saylers that take notice of land-marks, doe the safeliest come to a hauen: so they that liue according to law, do the safeliest passe ouer the course of their liues, and at the last finde a quiet and peaceable har­bour. ibidem.

As he is not a man, who wantes reason: so that will not long bee a City, which is not gouerned with lawes. Idem orat. 36. Borysthenica.

Where thou seest aboundance of Apo­thecaries, and affluence of drugges, there thou maist deeme that there are many dis­eases: so where thou seest innumerable lawes, there it is certain, that there the men are exceeding wicked and irreligious. A­ristoteles apud Stobaeum.

[Page] As the body doth come to naught with out the soule: so a Citie is subuerted, that is gouerned by no lawes. Demosthenes a­pud Maxim. serm. 58.

As a perfect Grammarian hath no need of preceptes for his Arte: so a perfect iust man hath no need of any lawe. Philo. lib. 1. Allegoriarum legis.

As the soule is the life of the bodie: so the lawe is the life of a Citie. Stobaeus ser­mone 41.

As diseases were before remedies for them: so euill misdemeanors were before the constitution of good lawes. Philippus Beroaldus, in oratione habita in enarratione Verrinarum.

Lawyers.

AS one Goasehauke is inough for one shire: so one lawyer is inough for a ci­ty; and therfore the city of Basil, maintains but one only lawyer, as Peter Ramus sayth in his Basilca.

As the Switzers and Logicke fight for euery body: so do Lawyers.

As Sumners liue of the sins of the peo­ple: so do lawyers.

As Arcesilaus saide, that where there [Page 230]were many Phisitians, there were many diseases: so Plato saide, that that Com­mon-wealth was miserable, where the multitude of Lawyers did abound. There­fore verie well sayth our English Satyrist:

Sheepe that goe for shelter to a bush, leaue their fleece behinde them, and re­turne naked: so men that goe for redresse of wrong to Lawyers, leaue their wealth behind them, and returne monilesse.

As lecherous and luxurious persons doe spend themselues vpō whores: so enuious and malicious people doe consume them­selues vpon lawyers.

As a balance stoopeth to that side, whēce it receiueth most weight: so lawyers fauor him most, that giueth most.

As a Horseleach is an exceeding wa­ster of the humours of that bodie it sea­seth vppon: so Lawyers are exceeding consumers of that mans wealth they deale with; whereupon a Lawyer is called in Iuuenall, Hirudo forensis, ab Hirudine, a Horseleach or bloudsucker. Nomen ha­bet a re. Conueniunt rebus nomina saepè suis.

[Page] As our wickednesse maketh a lawyer necessary: so necessity maketh him hono­rable; and therefore hee is not in the dee­pest truth to stand in ranke either with the Diuine, Historian or Philosopher. Sir Phi­lip Sidney in his Apology for Poetry.

Many Tauernes and Taphouses do nou­rish intemperancy and incontinency: so many Lawyers, and Pettifoggers doe not only kindle, but also maintain quarrels, dis­cord and variance.

A fewe great potentates in a state doe well, but a multitude of them are not so conuenient: so a few Lawyers are tolera­ble, but the abundant rabble of them are as intolerable, as the multitude of Friers were.

Flies feede vpon vlcers: so Lawyers vp­on discord.

Vultures prey vpon dead carion: so law­yers vpō dissensious & discordious persons

A Iudge.

AS he that shooteth an arrowe directeth it vnto the mark, neither doth he ayme it gone, short, or wide: so a iust Iudge will do, neither will accept the person in iudg­ment. Basilus in principium prouerbiorum.

[Page 231] As a iust paire of scales, is neither cor­rected by a true ballance, nor iudged by a false: so a iust iudge is neither examined of the righteous, nor rightly reprehended of the wicked. Epictet. apud Maximum serm. 5. & apud Stobaeum serm. 5. de iustitia.

As a line drawn diameterwise in a geo­metricall figure doth equally diuide one side from another: so a Iudge must be par­tial to neither side.

As they that woulde see more sharpely and certainly, do shut one of their eyes: so a Iudge shall more directly vnderstande the truteh, if hee hath no respect of per­sons.

As the sunne is not one to a poore man, and other to a rich man, but alike commō to all: so a Iudge must not respect the per­son but the matter.

Iudgement.

AS expounders of the scriptures, do open the mysteries of them, as much as they can: so of hard and abstruse matters wee must iudge warelie and circumspectlie. Plutarch.

Straight thinges being put in the water, seeme to be crooked and broken: so when [Page]wee iudge amisse of matters, the fault is in vs, not in the matter. Seneca.

As Tymanthes, who pourtrayed Iphi­genia, expressed all the affections and pas­sions of others, but couered with a vaile Agamemnons countenaunce: so some thinges are better left to euerie ones iudge­ment and consideration, then expressed with words.

Magistrates.

AS Physitians prouide for the health of the bodie: so Magistrates prouide for the heath of the Citie. Philo libro de Ioseph.

As fire of his own nature, retaines heat, and heates thinges mooued vnto it: so a Magistrate ought not onely to bee full of iustice himselfe, but also to administer it vnto others. Idem lib. de Iudice.

As thunderboltes fall to the daunger of fewe, but to the feare of all: so magistrates ought more to terrifie then to hurt. Seneca lib. 3. de ira Dei.

Alexander caused Bucephalus beeing olde to bee caryed of other Horses to the battaile, that beeing fresh and vntired, he might the better serue his purpose in the [Page 232]war: so we are to vse the diligence and in­dustrie of olde and auncient magistrates; wee are to ridde them of as much labour, as wee canne, that they may bee reserued for necessarie vses. Plutarchus in Mora­libus.

A stage-player doeth so adde gesture vnto his part, that hee doth not passe be­yonde his lynes: so hee that taketh Ma­gistracie vppon him, must not passe the prescript of the lawe, or of his Kinge. I­bidem.

As longing women doe greedilie de­uoure hurtfull meates, and a little after do cast them vp againe: so the common peo­ple, either through foolishnes or for want of better, doe elect any magistrates, and af­terwards do reiect them. ibidem.

They that saile in the same ship, & they that war in the same tents, ought to helpe one another: so ought they that beare of­fice in a common wealth. ibidem.

They that haue safelie sayled by the Syrtes, and shipwracke themselues by the Hauen, performe no great matter: so they that laudablie carrie themselues in one or two offices, and afterwardes fayle in the chiefest, deserue smal commendati­ons. ibidem.

[Page] As the seas are such, as the windes are, that tosse and turmoile them: so the mul­titude in such, as the magistrates are that rule them.

As a Phisitian ought to seeke for the profit of his patient, and not for his owne: so ought a magistrate, to seeke for the publike good, & not for his priuate gaine. Patritius Senensis lib. 2. tit. 1. de institutione regis.

A Painter doth not onely adorne with his pencill the eyes and the face, but beau­tifieth with variety of colours the whole picture: so a good magistrate doth not on­ly order one kinde of people in his com­mon wealth, but bringeth happines to the whole state. ibidem.

He that learneth musicke, doth spoile his first instrumentes: so an ignorant and vnskilfull Magistrate doth great hurte to those hee rules ouer. Erasmus in Simili­bus.

As that medicine is better, that cureth the corrupted partes of the bodie, then that which rottes them off: so that Magi­strate is better that correcteth euill Citi­zens, then hee that takes their liues from them. ibidem

Change of ayre and dyet, doth offende: [...] [Page 233]doth chaunge of Princes and Magistrates, because all innouation bringeth distur­bance. ibidem.

Corrupt bodies pertaine to the Phisiti­ans cure: so corrupt conditions belong to the Magistrates office. Demosthenes, de legibus ac earum laudibus, Orat.2. contra Aristogit.

Vengeance.

AS some riuers do suddainly hide them­selues vnder the earth, which neuerthe­les are caried thither, whither they tend: so the vengeance of God although it be hid, yet at the length it bringeth the offenders into great calamities. Plut.

As Phisitians doe meete with some diseases before they appeare: so God doth punish some things, that they may not bee done. Idem.

As Phisitians do scorch the great toe in the cure of the hyp-gout, and when it paineth in one place, they remooue the medicine to another place: so God some­times casteth vengeance vppon the chil­dren, that hee may cure and recall the pa­rents. Idem.

As God is angry at him, that imitateth [Page]his thunder and lightning, & casteth him into hell, as he did Salmoneus: so hee hea­peth vengeaunce vppon the heades of the proude and arrogant, that aemulate his greatnesse, but do not imitate his goodnes. Idem.

As a father seeing his childe willing to cut a thing, doth take the knife and cut it himselfe: so reason taking vengnace out of the handes of wrath, doth profitably cha­stice. idem.

Hee that taught vs to shoote, did not forbid vs to dart, but forbad vs to ayme a­misse: so punishment and vengeance is not forbidden, but it is to be don opportunely and in place. idem.

Certaine remedies are more greeuous, then the disease it selfe, that it is easier to die, then so to bee cured; as to sucke out the bloud from the fresh bleeding wounds of dying sword-players: so it is sometimes safer to suffer an iniurie, then to reuenge it with a greater discommoditie; it is bet­ter to haue peace, although it bee not very iust and equall, then to bring vpon vs war with a thousand calamities.

Punishment.

AS they that are pined away with a long consumption, do not escape death, but do die lingringly: so they that are not forth with punished, doe not scape scorfree, but are tortured with a long punishmēt, which is bred through a fearefull expectation of it. Plutarch.

Slothful sailers doe lie lazily snorting in the hauen in faire weather, and afterwards when the winds be aloft are cōstrained to saile with danger: so he that punisheth not when he is quiet in mind, somtimes is for­ced to punish when he is angry. idem.

He that taught vs to shoot, did not forbid vs to dart, but did forbid vs to erre, & wan­der from the marke: so punishment is not forbidden, but is conueniently to bee done in time and place.

As the gal of the Hiena and the spawne of a Sea-calfe, and other partes of hurtfull beastes are very effectuall in medicine a­gainst great diseases: so God vseth nowe and then the wickedest tyrants for the pu­nishment of vices. Plut.

As of a Viper, a Crocodile, and other poi­sonful beasts, Phisitions do make remedies [Page]against poyson: so punishment doth either driue or recal many from vices.

For the biting of an Aspe there is no re­medy, but that the bitten part bee cut off: so some vices are onely healed by the pu­nishment of death.

As a tree lopped of her branches, doth spring againe, but beeing plucked vp by the rootes, doth no more grow: so vice, if it bee altogether taken away by punish­ment, doth no more encrease. Plinius lib. 22. cap. 13.

Storkes, when they flie into the fielde called Pythonis Come, a place of Asia, do teare in peeces that Storke that commeth last, and that being thus punished, the rest are at quiet: so the vices and enormities of a multitude are to be corrected and cured by a publike and solemne punishment of some few or one.

As that Phisick is more to be approued, which doth heale the corrupted partes of the body, then that which doth cut them off: so that magistrate is better, which by some moderate punishment doth correct his citizens, then he, that cuts them off.

Banishment.

THere be many meates which are sowre in the mouth, and sharpe in the Mawe, but if thou mingle them with sweete sau­ces, they yeelde both a pleasant taste and wholesome nourishment; diuerse colours offend the eies, yet hauing greene among them, whet the sight: so banishment gui­ded with the rules of Phylosophie, becom­meth more tolerable.

He that is colde doth not couer him­selfe with care but with cloathes; hee that is washed in rayne dryeth himselfe by the fire, not by his fancie: so hee that is ba­nished, ought not with teares to bewaile his hap, but with wisedome to heale his hurte.

As Socrates would neither call himselfe an Athenian neither a Graecian, but a Citi­zen of the world: so Plato would neuer ac­compt him banished, that had the sun, fire, ayre, water and earth, that hee had before, where hee felte the winters blast, and the summers blaze, where the same sun and the same Moone shined.

As all the Athenians dwelt not in Col­liton, nor euery Corinthian in Graecia, nor [Page]all the Lacedemonians in Pitania: so e­uerie man cannot soiourne in his [...]a [...]ue soyle.

As he that hauing a faire Orcharde, see­ing one tree blasted, recoumpteth the dis­commodity of that, and passeth ouer in si­lence, the fruitfulnesse of the other: so hee that is banished doth alwaies lament the losse of his house, & the shame of his exile, not reioicing at the liberty, quietnes and pleasure hee enioyeth by that sweete pu­nishment.

The Kinges of Persia were deemed happie in that they passed their winter in Babylon; in Media their Summer; and their spring in Susis: so certainely the ex­ile in this may be as happie as any King in Persia, for he may at his leasure beeing at his owne pleasure, leade his winter in A­thens, his summer in Naples, & his spring in Argos,

The Pine Tree groweth as soone in Pharao as in Ida, the Nightingale singeth as sweetly in the desartes as in the woods of Creete: so a wise man liueth as well be­ing exiled into a far country, as in his own home.

The Moone shineth as well at Co­rinth as at Athens, and the Honnie that [Page 236]the Bee gathereth at Mautua is as sweete, as that shee gathereth in Hybla: so a con­tented Cosmopolite, though banished frō his owne countrey, may liue as well in an other.

As M. Furius Camillus was banished of the ingratefull Romanes: so Bellisari­us that valiaunt Captaine was both bani­shed, and his eyes pulled out of Iustini­anus.

As Alcibiades beeing banished by the Athenians, became chiefe Captaine of the army of the Lacedemonians: so Coriolanus was more beloued of the Volscians amōg whome hee liued in exile, then of the Ro­manes with whom he was a citizen.

As Cadmus the King of Thebes was driuen out of the selfe same Citie, which hee had builded, and dyed olde in exile a­mong the Illirians: so Theseus whose fa­mous actes are so blazed abrode through all the worlde, was driuen out of Athens by the selfe same Citizens, which he him­selfe had placed, and died an old banished man in Tyrus.

As Solon, who gouerned his citizens with most golden lawes, was notwithstanding exiled by them into Cyprus: so Lycurgus, for all his prudent policie in gouerning [Page]the city Sparta, was constrained by the La cedemonians to lead his life in exile.

As Sarcas king of the Molossians, van­quished by Philip King of Macedonia, ended his miserable dayes in exile: so Si­phax the great King of Numidia seeing his Citie taken, and his wife Sophonisba in the armes of his mortall foe Masynissa, and that his miserie should bee a trumpet to sounde out Scipioes triumph, ended his life both exiled and imprisoned.

Trauailing.

AS the wandring starres are not happier then the fixed stars, because they wan­der: so a trauailer is not happier, then hee that staieth at home, in that he doth trauel. Plutarch. in Moralibus.

If Antes bee excluded their holes, and Bees their hiues, they stray far abroade: so some if they once go out of their country, thinke themselues banished. ibidem.

As snailes alwaies carry their houses a­bout with them: so some abhor to trauell into strange countries. ibidem.

As the hearbe Aspalacus liueth no where but in Boetia, where it is bredde, but pre­sentlie [Page 237]dieth if it be elsewhere transplanted: so many cannot by any meanes liue in a forraine Country, because they are instruc­ted in no art. Erasmus in similibus.

As the beast Tarandus imitateth in the colour of his haire, the colour of all trees, plants, and places hee lieth vnder, or in: so he shall be more safe, that in trauell imita­teth the customes and conditions of that countrie he trauelleth to. ibidem.

As in Africa the south winde is cleere and faire, and the north winde cloudie, a­gaynst the nature of all other Countryes; so some with the region doe change their maners and conditions. ibidem.

The herbe Empetron, called in Latine Calcifraga, in English Sampier, the nearer the sea it is, the lesse salt it is, but the fur­ther off it is, y^e salter it is: so some in France resemble Germanes, but being in Germa­nie resemble Frenchmen, and the further they are from a Countrey, the more they resemble it.

A horse in a Mault-mill, is as farre in the morning as at night, when hee hath done his dayes worke: so many trauellers are as wise, when they goe forth, as when they come home.

Many schoolemaisters are as rich, when [Page]they leaue teaching, as when they begin: so are many trauellers, whether you re­spect crowns in their purses, or knowledge in their minds.

As the yong scholler in Athens went to heare Demosthenes eloquence at Corinth, and was intangled with Lais beautie: so most of our trauailers which pretend to get, a smacke of straunge language to sharpen their wits, are infected with vanitie in fol­lowing their willes.

The bird Acanthis being bred in the Thistles, will lie in the Thistles; the Gras­hopper being sprung of the grasse, will ra­ther die then depart from the grasse: so many are so far from trauelling, that they cannot abide to leaue the sight of the smoke of their owne chimneyes.

As the snaile that crept out of her shell, was turned eftsoones into a toad, & therby was forced to make a stoole to sit on, dis­daining her owne house: so the traueller that stragleth from his owne countrey, is in short time transformed into so mōstrous a shape, that he is fain to alter his mansion with his maners, and to liue where he can, not where he would.

No Mosse will sticke to the stone of Sisi­phus, no grasse hang on the heeles of Mer­curie: [Page 238]so no butter will cleaue on the bread of a traueller.

As the Eagle at euery flight looseth a fea­ther, which maketh her bald in her age: so the traueller in euery country looseth some fleece, which maketh him a begger in his youth, by buying that with a pound which he cannot sel again for a penie. Repentance.

As wines made of good grapes are more holsome being drawne from their Lees: so those which for a good cause depart their country, are as men of a singular & diuine qualitie to be embraced of all sorts.

The world.

AS a house made to dwell in dooth per­ceiue nothing of it selfe, but is subiect to the lord that made it, & that inhabiteth it: so the world perceiuing nothing of it self is subiect to God that made it, who made it for his owne vse. Lactantius. lib. 2. cap. 6.

As a Booke deciphers the minde of the authour: so the worlde, as a written Booke dooth witnesse and contestate the glorie of God, and his roiall maiestie. Basil. hom. 1 1. exameron.

As milke is presently curded: so the world presently was. Iustinus, quaest. 3. earum [Page]quas gentes ponebant Christianis.

When we see an excellent peece of work­manship, wee praise both the worke and workeman: so when we cast our eyes vpon the glorious fabricke of the worlde, wee should not onely bestowe commendati­ons vpon it, but also magnifie God, that made it. Theodoretus, serm. 3. de proui­dentia.

When wee heare an instrument of Musicke melodiouslie tuned, consisting of diuerse soundes, of Meanes, Tenours, Trebles, Countertenours, and Bases, we knowe that there is one that dooth thus harmoniouslie order it: so when wee see the concordious disposition of the world, where things inferiour doe not rise against superiour, nor low things against loftie, we are to knowe, that it is onely God that doth thus moderate them. Hector Pintus in cap. 1. Ezechiel.

When we see in a citie sundrie sorts of people, noble, and vulgar, rich and poore, young and olde, to liue in loue and peace without iniurying one another, we presently iudge that the ruler is iust, mightie and wise: so when wee view the huge masse of the world, and the great concord of so ma­ny different things, we cannot but wonder [Page 239]at the iustice, omnipotencie, & wisdome of the creator and gouernor of them. ibidem.

Although a tree bring forth many bran­ches, yet there is but one roote of all those branches: so in the world, albeit one man doth propagate and produce another, yet there is but one father who hath created al. Chrysost. hom. 43. operis imperfecti.

As God is not to be accused of impoten­cie, that he made but one world, and not manie: so he cannot bee accused of imper­fection, that he did not make the worlde, as soone as hee was himselfe, but when hee woulde. Iustinus, in Resutatione responsionis Gentilis ad 3. quaest. Christia­norum.

An husbandman doth sow in one ground wheate, in another barly, in another, other seedes: so God hath planted immortality in heauen, alteration and change vpon the earth, and in the whole world life, and mo­tion. Trismegistus, in Pymandro.

The loue and vanitie of the worlde.

AS the fish Lepo, or Mole, doth sticke vn­to sea rockes: so many men cleaue vn­to the worlde, and contemne immortality. [Page] Clemens Alexandrinus in exhortatione ad gentes.

As the same cies cannot at one time be­holde heauen and earth: so the loue of the world, and the loue of God cannot dwell togither in one heart. Cyprianus. de 12. Ascensionibus.

As children doe more admire and loue a Babie of cloutes, then a beautifull wo­man: so worldlinges doe more esteeme the pelfe and trash of this worlde, then the pleasures and treasures 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 beate the aire: so the loue of the worlde 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 worlde pollute, detaine and in­thrall. Dugo Philonius de scientia bene mo­riends.

As the beautie of a whore dooth allure: so the garishnesse of the world dooth en­tice. Isaac presbyter de mundi contemptu, cap. 2,

As the sea doth one while cast shell fi­shes, crampe fishes, and weedes vpon the [Page 240]shoare without water, and by and by doth suppe them in againe, and carrie them into the deepe: so the worlde doth some­times banish vs, and sometimes receiue vs, and when we thinke our selues safe on the shoare, then we perceiue our selues decey­ued, and tossed with varietie of calamities. Hector Pintus in cap. 3. Ezechiel.

The contempt of the worlde.

SWallowes, as sayeth 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 worlde. Hector Pintus in cap. 10. Ezechiel.

As they that liue in a shippe, are nei­ther fedde, nor cloathed of it, but haue their maintenaunce from else where: so the soules of Christians liuing in this worlde take their celestiall foode, and spirituall cloathing, not from this Worlde, but from heauen. Macarius, hom. 44.

A childe when he is hungrie, setteth naught by his costly iewelles, and sump­tuous [Page]apparell, but onely setteth his minde vpon his mothers dugge, whereby he may bee refreshed and nourished: so a Chri­stian ought to contemne all the entice­ments of this worlde, and wholie repose himselfe vpon God. Idem hom. 45.

Children in their nonage delight in trifles, but when they growe men, they contemne such vanities: so worldlinges, beeing ignoraunt as children, doe loue the vanities of this worlde, 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 we must cast from vs all the pelfe and pleasures of this world to saue a better life. Ibidem.

A woman that is with childe with a male, is lesse troubled both in the bea­ring and birth: so the Euangelicall Mar­garite is compassed with lesser dolour, then worldlie substaunce, therefore let vs embrace the first, as woorthie of our paines, and contemne the other with al 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 reason, 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 partridge doe not flie alike: so all, that are partakers of reason, are not of like force in the sharp­nes of disputation, and wittinesse of reaso­ning. Ibidem.

As a monitor sitting by a boy doeth al­waies admonish him, that he offende not: so reason being alwaies present with the mind, doth not suffer it at any time to erre and offend, ibidem.

It is not enough to haue a sound bodie, but it is also requisite, that it be 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 [Page]the people, vnlesse reason be present also the moderatour of the speech. ibidem.

If there were no sun, we should haue e­ternall night: so if we had no reason, wee shoulde nothinge at all differ from brute beastes. ibidem.

In a great storme a ship is not stayed, vnlesse a weighty anchor be surely fixed in the bottome of the water: so in the great hurley burley of businesses, greate reason ought to bridle the mind, least it be caried away of affections. Ibidem.

The seedes of a Cypres tree are so small, that they can scarsly be discerned with the eies, and yet a greate and tall tree doeth spring from so small a seede: so reason is a very little thing and occult, but yet is very great, if it shewe it selfe, and vnfoulde his force. Plin. li. 17. cap. 10.

As great weights, that no mans strength can peyse, are easily hoysed aloft by en­gines 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 cruel, 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 poud [Page 242]& puffed vp through prosperity, are to be brought to reasons schoole, that they may looke into the imbecillitie of humaine af­faires, and see the varietie and mutabilitie of fortune and blinde chaunce. Cicero lib. 1. Offie.

As nature doeth not bring forth her goodnesse except it be ripe and mature: so the good of man is not in man, except per­fect reason bee with it. Seneca lib. 2. e­pist. 125.

As the whole body doth yeelde obedi­ence vnto the soule, for by the soules com­maunde wee lie downe and rise vp: so the whole multitude is ruled by reason, and bended by the awe of this commaunder. Idem, 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 he is not the best man, that is the mightiest, or wealthiest, but he that is ordered and ruled by right reason, and sound iudgement. Idem. epist. 77.

As a naughtie boy doeth hate his [Page]schoolmaster, or any one that wisheth him well, and corrects him for his faultes: so he that is in loue with his affections doth hate right reason, which should gouerne him. Philo lib. de sacrific. Abelis.

As it is absurde, that a good maister shoulde be vnder subiection to a wicked seruant: so is it absurde, that the reasonable and immortal soule should be in seruitude to the brutish and corruptible body. Tha­lassus ad Paulinum 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 thinges: so vnto man hath God giuen reason, by which he sub­dueth all other creatures. Tyrius Platoni­cus, serm. 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 sounde and solide reason. Antonius, ser. 76. parte 2.

As a ship, that wantes a good pylot is driuen in stormy weather against rockes: so a man that wantes reason in the mutiny [Page 243]and tumult of his affections is swallowed 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, doeth sit him downe by it, and there doth stay: so some scholers alwaies cleaue vnto their maisters; neither doe light their owne wits, that at home they may enioy their owne fire. Plut.

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 therefore learne, that they may presently teach others, becomming neuer the better them selues. Idem.

As slouthfull and greedy curres doe at home teare and bite the skinnes of wilde beasts, but in hunting doe not once touch them: so some praeposterously studious do deale only 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 there bee some, that [Page]with some maisters are indocible, but doe profit with other teachers: because as be­tweene bodies, so betweene wits, there is a sympathie, and an Antipathie.

As planters of trees by all meanes seeke their increase; so schollers shoulde by all meanes seeke their profit in learning. Phil­lo Indaeus lib. de Agricultura.

The diuine law pronoūceth those beasts vncleane, that doe not chew their cudde: so learning pronounceth those schollers vnsufficient and non-proficients, who doe not meditate, & ruminate on those things they heare. Philo lib. de agricultura.

Hunting dogges follow the wilde beast this way and that way: so good schollers hunte after a thinge not vnderstoode this way and that way, vntill they attaine the vndentanding of it. Cyrillus Alex in Ioan. lib. 1. cap. 2.

As husbandmen hedge in their trees: so shoulde good schoole maisters with good maners hedge in the wit, and disposition of the scholler, whereby the blossomes of learning, may the sooner increase to a bud.

As naughtie women, hauing trod awry, conceale the names of the right fathers of their children: so many schollers stealing their learning from diuers authors do con­ceale [Page 244]cōceal their names; which is palpable theft and no plaine dealing. Ingenui pudoris est (vt ait Plinius) fateriper quos profecerimus; et haec quasi merces authori iure optimo pen­sitanda est, ne fures esse videamur. Grati ania miesse duco, (inquit Franciscus Patricius) e­orum nomina profiteri, quos imitamur, et a quibus accepimus.

Studie.

AS that which thou engrauest in steele and marble with great labour, endu­reth longest: so that we learne with great studie, we neuer forget.

As they that loue lightly, doe reioice at the presence of a friende, but being absent doe easily forgette him; but they that loue entirely and dearely, doe not suffer that to be absente from them, which they loue: so some are easily pulled by businesses frō the studie of philosophie; but they that truely loue her, neglect all thinges before they will be drawen from her, neither can any thinge without her be pleasaunt vnto them. Plut.

As beastes feede one one where, and another, another where: so one man stu­dieth [Page]diuinitie, and other law, another phi­sicke, another philosophy, and an other followeth armes.

As Hermophrodytes called also An­drogyni doe so resemble both sexes, that they are neither men nor women: so some, whilst they study to be both diuines, and thetoriciās, 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, she lay­eth her egges on the land, and getteth her prey in the water: so whilst some studie to be both prelates & courtiers, they become pestilent members both in Church and court.

Wine moderately drunke doeth streng­then the sinewes, and corroborat the sight, but taken immoderatly doeth hurt them both: so by moderate study the life is a­dorned, but immoderatly applyed, it is much harmed.

A vine except it be nowe and then pru­ned, perisheth and becommeth barren through her owne fruitefulnesse: so a preg­nant and fruitfull wit taking immoderate [Page 245]paines in study, is consumed by his owne labour.

Protogenes, being otherwise an excellent painter, is taxed, because he knew no time to take his hande from the table: so some studentes and writers are much to blame, because they neither knowe time to leaue of their study, nor know not when a thing is sufficiently amended.

Nightingals doe so contend in singing, that they die in the contentiō, their breath rather failing them then their song: so some by too much study extinguish their health, & whilst they would be ouercome of none in study, they perish in their ende­uours, Plin. lib. 10. cap. 29.

Contemplation.

AS their eies are dimmed that come out of the clear sun into a dark place: so also are the eies 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 a S. Gemintano lib. 2. de Metakis et Lapid. cap. 6.

[Page] As the Lazull stone is better, the more it doeth resemble a celestiall colour: so cōtemplatiue 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 celestial things doth banish idlenesse. Ibidem.

As the iuice of Mandrake drunke with wine, doth make the body sēsles of paine: so contemplation mingled with the wine of diuine loue, and eternall comfort doeth make the soule forget worldly vanities. I­bidem.

As the wilde fig 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 heat of concupiscence. Idem lib. 9. de Artificib. et Reb. Artif. cap. 1.

Sophisters.

AS iuglers, and they y^t play tricks of le­gierdemaine doe deceiue vs, and that with a certain pleasure: so to be entangled [Page 246]in sophistications in ridiculous, not dange­rous. Seneca.

As meate ill sauouring, doeth not seeme to sauour ill to them that haue eaten it: so the intricate conclusions and fallacies of Scotistes and Sophisters, although they do greatly offend those that are adorned with polite literature, yet they offend them no­thing at all, that are drunke with such tri­fles, nay they seeme vnto them beautifull and elegant.

As the Panther doeth sauour well, but onely to beastes, which hee allureth vnto him, and not vnto men: so Scotus, I [...] ­uell, Faber, Buridanus, Borreus, Burleus, Clictouius, Dorbell, Iohannes de Celaia, Clil­bertus Crab, and other such crabbed and obscure Sophisters are more pleasant then any spice vnto beetle-headed plodders, but more loathsome then any vncleannes to fine and fresh wits.

As the hornes of the beaste Bonasus are onely a burthen vnto him, and of no vse, they are so wounde one within an­other: so sophisters haue logicke and reason, but it is so sophisticated, that they: can wine no bodie by it. Plin. lib. 8. cap. 15.

As whores do de ceiue yongmē by guile­full [Page]speeches: so sophisters do ensnare fools in the deceitful nets of false syllogismes. O­lympiodorus in Ecclesiasten, cap. 7.

A lecherous eunuch would seeme to do much, but can doe iust nothing: so a brag­ging sophister woulde seeme to prooue much, when he proueth iust nothing. Di­on Nycaenus de regno orat. 4.

A wanton ill hunting dog taking a false sent, doeth draw by his opening the other dogs after him: so an idle headed sophister doth by his quirkes and quiddities drawe the rude companie of foolish people after him. Ibidem.

As grashoppers are full of noice: so so­phisters are full of wordes. Clemens Alex. lib. 1. strom.

Memorie.

AS bookes are consumed with wormes, that are neuer looked vpon: so memo­ry perisheth except it be renued. Seneca.

Little fishes slip through nets, but great fishes are taken: so small things slip out of the memory, when as greate matters stay still. Erasmus.

As pies haue a wonderfull desire to imi­tate the voice of man, so that through ex­treame [Page 247]endeuour they somtimes kill them selues: so it is maruellous pleasant and de­lightsome to many to learne by heart po­ems, songs and sonnets, and to sing them, albeit they vnderstand them not. Conradus Lycosthenes Rubeaquensis.

As Lupus Ceruarius, a beast ingendered of a hinde, and a wolfe, doeth in the time of hunger and famine forget his food, if so he see any body: so from many that pre­sently slippeth out of memory, which they purposed to speake of when as they heare wordes spoken to an other effect. Plin. lib. 8. cap. 22.

Cast any thing into a standing water, & circles will arise, which put out one ano­ther: so when one thinge commeth into the memory, another thing is thrust out, therefore the memory is alwaies to be re­paired, that as one matter passeth, another may be present. Gregor Nazianzenus orat. in funere patris.

As Seneca was of such perfect memory, that he coulde rehearse after one, by hea­ring two hundred verses; yea, a greater maruaile of memorie, he could recite two thousand names of men, beeing repeated once before him, with as good a memory, as hee that first named them: so Carmides [Page]of Greece was so famous for this facultie, that the neuer bearde any reading, but hee coulde repeate it worde by word without writing, were the writing or reading ne­uer so longe, hee woulde not misle a sil­lable

Learning.

AS it maketh nothing to the dispatch of the iorney to haue known the way, ex­cept thou hast endeuour and strength to walke: so learning doeth nothing profit, if thine owne vertue be wanting. Lactantius lib. 6. cap. 5.

As the maturity of things haue their sea­sons, flowers in the spring; corne in sum­mer, and apples in autumne: so the fruites of winter is learning. Basilius epistol. 172.

As hunting dogges by the sent doe fol­low wilde beastes a farre off: so the louers of learning doe follow after iustice and o­ther vertues beeing enamoured with the sweete smell that comes from them. Phio libide somnijs.

As wels, whence much water is drawen, are not onely not diminished, but made the sweeter: so learning and science by tea­ching [Page 248]and infusing it into others is not de­creased, but encreased. Idem lib. de somnijs et lib. de gigantibus.

As a light lighting many lightes, conti­nueth of the same bignesse, & is not lesse­ned: so science in men by imparting it, is not annihilated. Ibidem.

As the images of our absent friends are gratefull vnto vs, because by a false solace they lighten the languormente of their ab­sence: so much more must learning bee welcome vnto vs, which is the true foote­step of an absent friend, and a true note of of his perfection. Seneca epist. 10

The crocodile otherwise a daungerous and an inuincible creature, yet so feareth the men of the ile Tentyra, that at their voice shee is afrighted, so tyrants albeit they contemne all men, yet they feare the writinges of the learned, as Tyberius did. Plinius lib. 8. cap. 25.

As wals area defence vnto a city: so lear­ning vnto the mind. Democratus apud Antonium in Melissapart, 1, serm. 50.

As husbandmen more willingly see the eares of corne hanging downewardes, then standing vppe, because the one is fruitefull, the other fruitelesse: so lear­ning and philosophie hadde rather see [Page]her schollers submisse and humble, the [...] lofty and swelled with glory, for the one becommeth profitable, the other vaine Plutarchus in Moralibus.

Nightingals are so delighted with sin­ging, that they die with contending, their winde sooner failes them, then their song [...] so some through an immoderate loue of learning doe shipwracke their health, and whilst in learning they will of none be o­uercome, they perish in their endeuours. Plinius lib. 10. cap. 26.

Elephants although they cannot swim, yet they are wonderfully delighted in ri­uers: so some although they are ignorāt of learning, yet they desire to bee conuersant with learned men. idem. lib. 8. cap. 5.

Nectar the drink of the Gods, the more it was drunke, the more it would ouerflow the brimme of the cup; the stone that gro­weth in the riuer of Caria, y^e more it is cut, the more it increaseth: so learning y^e more it is exercised, the more it increaseth, and the more it is published, the more it is pro­pagated.

The maner of learning.

AS before we be familiarly acquainted, many things offend vs in a man which [Page 249]after acquaintance we like verie well of: so in learning and Philosophie, the first tedi­ousnesse is to be tolerated, vntill through vse it become easie and pleasant. Plut.

Vessels doe fit and incline themselues to receiue that, which is powred into them: so he that learneth must applie himselfe, that none of those things run out, which are profitably taught. idem.

The eares of putrified vessels, are rather filled with any thing, then with that is ne­cessarie: so some foorthwith doe learne foolish things. idem.

An Orator.

AS a learned Phisitian is knowne by a desperate disease, and a good Pylot in a storme: so a cunning Oratour is discer­ned in pleading and perswading difficult and serious matters. Sidonius, in Epistol. ad Rauricium suum.

As a carefull Phisitian, before hee apply­eth his medicine, dooth not onely search out the nature of the disease, but also the maner of the liuing of the diseased, and the nature of his bodie [...] so also an Orator, when hee taketh a doubtfull and weighty matter in hande, hee must by all possible meanes [Page]search out, what the Iudges thinke, what they expect, what they would, & by what speech they will be the soonest lead. Cicero lib. 2. de Oratore.

As there is no matter so combustible, which taketh fire, except fire be put vn­to it: so there is no minde so readie to conceiue the force of an Orator, which can be inflamed by his speech, vnlesse the Ora­tor himselfe come inflamed and burning vnto it. Ibidem.

As it was sayde of the Greeke Musi­tians, that they became Pypers, that could not prooue Harpers: so wee see manie that when they cannot become Ora­tours, prooue Lawyers. Idem, orat. pro Murena.

As certaine vessels of Clay are had in estimation, by reason of the Arte, that is vsed in making them: so many times a matter of no moment, and of small consequence doth commend the wit of an Orator.

If the grauing Iron bee hot, thou mayst easilie engraue in precious stones, what thou listest: so an Orator shall more easilie moue and perswade, if he not onely plead vehemently, but feruently, and affectio­nately loue that he prayseth, and detesta­blie [Page 250]hate that he discommendeth.

As it is dangerous, if all incline and run to one side of the ship, but then the ship is well peysed, when one bends one way, and an other another: so dissention and dis­cord among Orators, Rhetoricians, Law­yers, and Plaiers, do make the state of a Ci­tie more safe. Plut. in Moral.

As he is a ridiculous Musitian, that pric­keth a graue matter with a Lydian note: so is he a ridiculous Orator, that speaking of the precepts of well liuing, doth lasciuious­ly and riotously superabound in rhetoricall exornations, & figuratiue condiments. ibid.

Eloquence.

AS it is not inough to haue a bridle, or the sterne of a ship, except there be one that may guide & moderate them by skill: so eloquence is not sufficient to gouerne and rule y^e people, except reason be present the moderator of the speech. Plut. in Mor.

As it is the praise of water, if it sauour of nothing (for sauour is a signe of that which is putrified:) so although of all others wee require eloquence, yet we say, that a Di­uine ought to bee without glosing and af­fectation.

[Page] As that is not the best picture, which by the matter testifieth the wealth of the ow­ner, or the art of the painter, but that which truly representeth y^e thing it personateth: so that is the best eloquence, which maketh no ostentation of the witte of the speaker, but verie fitly sheweth the matter.

As silken garments are discommended, because the bodie appeares thorow them, whereas garments were inuented to couer the bodie: so that eloquence is ridiculous, which doth not declare the matter, but ob­scure and darken it, seeing that speech was giuen vs to lay open our mindes and mat­ters. Plin. lib. 11. cap. 22.

As the Boxe tree is alwayes greene, but of a naughtie sauour, and hath seede odi­ous vnto all liuing creatures: so some be­sides the grace of speech, do bring nothing but that, which is to be auoyded. Idem. lib. 16. cap. 17.

The tree Tilia hath a sweete barke, and sweete leaues, yet no liuing creature can abide to taste or touch the fruit of it: so the speech of some is elegantly compo­sed, and Rhetoricallie deliuered, and yet there is no fruite of matter or sentence in it. Ibidem cap. 15. & Theophrastus. lib. 1. cap. 10.

[Page 251] As some Phisitians are almost skilfull in the cure of all diseases and languors, and yet can render no true reason of them: so some verie eloquent, know all the points of Rhetoricke, and the groundes of their Arte, yet are verie bare in the substance of argument, or soundnesse of matter. Philo in lib. quod deterius potiori insidietur.

As infantes cannot speake, but by hea­ring others talke: so none can be eloquent but by reading and hearing elocutions and exornations of speech. August. lib. 4. de doct. Christ. cap. 3.

As hee that hath a beautious bodie, and a deformed minde, is more lamented for, then if both partes were deformed: so they that deliuer false things eloquent­lie, are more to bee pittied, then if they spake them rudely and clownishly. ibidem. cap. 28.

As holesome meate retaineth his owne vertue, whether it bee deliuered out of an earthen vessell, or a siluer Platter: so truth is not impayred, whether it bee vttered politikelie or plainely. Idem libro 5. confes­sionum. cap. 6.

As luxurious persons behold the comeli­nesse of the bodie, and not the beautie of the mind: so some only marke the structure [Page]of orations, and not the frame of argumēts. Theophilus Alexand. Epist. 2. Paschali.

As Brasse is ingendred of Sulphur, and Quicksiluer: so eloquence is compoun­ded of two things, of interior meditation, which resembleth sulphur, and of exterior pronunciation, which resembleth quick­siluer.

As brasse being mingled with other met­tals, changeth both colour & vertue, wher­upon there comes three kindes, one white like siluer, another yellow like golde, and a third also like golde, drawne into thinne plates, which players make their crownes of: so eloquence is threefold, spirituall elo­quence, which gaines soules; secular elo­quence, which winnes gaine; and poetical eloquence, which moues delight.

As Brasse soone rusteth if it bee not oyled: so eloquence soone becommeth of­fensiue, if it be not annointed with the oyle of charitie.

As brasse is the fittest mettall to make bels & trumpets of, by reason of the sound: so eloquent men are best to make preachers of, because they will be heard.

As brasse hath many vertues against ma­ny infirmities; for as Plin. and Diosc. say, brasse being burnt and puluerized, dooth [Page 252]purge hurtfull humors, heale wounds, ex­pel darknes from the eies, and eateth away superfluous flesh: so diuine eloquence, and the tongue of a preacher being burnt, that is, inflamed with the fire of the holy spirit; and puluerized, that is, grounded on humi­litie, hath vertue to dissolue the hardnes of heart, to drie the lust of the flesh, to purge the noysome affections of sinfull men, to heale the woundes of temptations, to ba­nish the mists of errors, and to eate away the gluttonie of intemperate persons.

Though the Rose bee sweete, yet being tied with the Violet, the smell is more fra­grant; though meate nourish, yet hauing good sauour it prouoketh appetite; the fay­rest nosegay is made of many flowers; the finest picture of sundry colours, & the hol­somest medicin of diuers hearbs: so though the naked truth be welcome, yet it is more gratefull, if it come attired and adorned with fine figures, and choice phrases.

A good gouernor, that is also beautifull, is more acceptable to the people: so is a Philosopher, that is eloquent. Seneca.

A Diamond set in gold is more grate­ful: so is the truth adorned with eloquence.

Speech.

AS neying is proper to a horse, barking to a dog, bellowing to an oxe, and roa­ring to a lion: so speech is proper vnto man. Philo lib. de somniis.

As a sicke man doth not seeke for a lear­ned phisitiā, but for one skilful to cure him: so we do not expect a flaunting speech of a Philosopher Seneca apud Erasmum.

Musitians make the sweetest melody by the gentlest touch: so a gentle speech doth more moue the people, then a crabbed. Plutarchus in Moral.

As a horse is turned about with a bridle, and a ship by a sterne, so men are ledde by speech. ibidem.

As houses without doores are vnprofi­table: so are men that haue no rule of their speech. Ibidem.

As in calamitie our firmest & best friends are present with vs: so let our best speeches be also present. Ibidem.

Some do loue nothing in an apothecaries shop, but the fragrancy of the smel, neglec­ting the goodnes of preseruatiues, and the vertue of purgatiues: so some do looke for nothing in Plato and Demosthenes, but the puritie of the Atticke speech. Ibidem.

[Page 253] Arras cloathes when they are wide ope­ned, do shew the pictures wrought in thē, but beeing lapped vp, they conceale and hide the same: so a speech aptly composed and well pronounced, doth set before our eyes the order and course of the mater, but beeing ended, the most of it slippeth our of our mindes. Idem in Graecorum apoph­thegmatis.

As women doe then smell well, when they smell of nothing: so that speech hath the best ornament that wants affectation. Cicero ad Attic. lib 2.

As the Painter Protogenes knew Apelles by the draught of one line, although hee had neuer seene him before: so by one on­ly speech a man may bee discerned, what wit and wisdom he hath. Eras. in similibus.

As the same sunne doth melt waxe, and hardē clay: so the same speech doth make some better, and some worse, according to the diuersity of dispositions.

As the loade stone doth not drawe any thing vnto it but Iron, although other thinges bee much lighter: so the speech of some doth not moue all, but onely those that are inclined to that they perswade.

As salte moderately sprinkled on meate doth season it, and addes a liking to our [Page]taste: so if thou minglest in thy speech some antiquitie or pretty conceit, it addes great beauty vnto thy talke, but if it bee done too affectedly, there is nothing more vnpleasant.

In a vine whatsoeuer is taken away by pruning from the matter, is added vnto the fruit: so the fewer the words be, the grauer are the sentences.

As Timanthes is praised in this, that in all his workes, more alwaies was vnder­stoode then was painted: so that kinde of speech is the best, wherein many thinges are left vnto consideration, and fewe dis­coursed of, and wherein there is more sense then wordes. Plinius lib. 35. cap. 10.

Nettles haue no pricks, yet they sting: so words haue no points, yet they pierce.

As one mettall is to be tempered with an other in fashioning a good blade, least either being all of steele, it quickly break, or all of Iron, it neuer cut: so fareth it in speech, which if it be not seasoned as well with wit to moue delight, as with Arte to manifest cunning, there is no eloquence.

Pronunciation.

FIshes do so labour to imitate the words man, that oftentimes they die in the en­deuour: so it is delightfull vnto some to learne by harte, psalmes, prayers, and fine speeches, and afterwardes to pronounce them, they not vnderstanding them. Con­radus Lycosthenes Rubeaquensis.

The Birde Taurus beeing but little of bulke, doth imitate the bellowing of an Oxe: so some beeing base and meane of themselues, yet doe pronounce and vtter great and high matters, and speake of Emperours and the mightie potentates of the world.

A good play sometimes is hissed off the stage, through the fault of the plaier, ill ac­ting it: so a good speech doth displease, if it be ill pronounced.

As by the same breath, but sent forth af­ter diuers maners, we heat & coole things: so by the same speech being diuerslie pro­nounced, wee either stir vp affections, or moue none.

Hee that runneth with all his might and maine, staieth himselfe not where he will, but is caried further then hee woulde: so [Page]too much celerity in pronunciation is rash­ly caried, whither it would not. Seneca.

Hearing.

THe gates of the city are shut in vaine, if one bee left open, by which the ene­mies may issue in: so it is not sufficient to bee temperate in the other sences, if the hearing bee open to pernicious speeches. Plutarch.

As that gate is more diligently to bee kept, which leadeth vnto the Kings court: so the hearing is more warily to bee kept, because it is very nearely ioined to the ra­tional part of the soule, and by it that is ad­mitted, which may either much helpe, or much hurt. Idem.

As Hunters doe not suffer their dogs to smell after, or to bite euery thing, but they keepe them fresh for the wild beast: so it is meet that the eares and the eyes be kept from wandring euery where, and bee on­ly reserued for necessary matters. idem.

Hartes when they lift vp their eares, are of a very sharpe and cleare hearing, but when they let them downe they become deafe: so Princes if there be any thing that pleaseth them, they heare it a far off; but if [Page 255]otherwise, they will not vnderstand, albeit thou criest aloud vnto them.

Sea-fishes liue in salt water, and yet are not the salter: so many heare the worde of God, and are neuer the better. Clemens A­lexand. lib. 1. stromatum.

Hee that learneth to builde, and neuer buildeth, his learning is to no purpose: so hee that heareth, and neuer bringeth that into action hee heareth, his hearing is in vaine. Macarius in regulis fusius disput. in­terrogat.

Great and often showers doe hurt the earth: so many intricate and deepe insolu­ble questions doe damnifie the hearers. Gregor. Nazianz. lib. 1. de Theologia.

Men would sit from midnight till noone to see the games of Olympus: so should we to heare those matters, that doe not onelie concerne this life, but that is to come. Chrysost. Oratione 2. aduersus Iudaeos.

As those men that are giuen to wine and drinkings, as soone as they rise, do in­quire where any bankets, suppers, comes­sations, or compotations are to be kept: so we, as soone as wee arise, should diligentlie enquire, where wee may heare any whole­some exhortation, admonition, doctrin, or sermō, that may bring vs vnto Christ. ibid.

[Page] As a Phisitian prepareth his medicine in vaine, except his patient will receiue it: so a Preacher shall not deale effectually, ex­cept his auditors obey him. Idem hom. 2. in Genesin.

An Auditour, and his Dutie.

A Good guest doth not thinke that it on­lie belonges to him to bee well enter­tained at another mans costs and charges, but he againe in like maner prouides to re­quite his curtesie: so a diligent auditour doth not idly heare a carefull speaker, but it is meet that he helpe and grace the spea­ker with his countenance, eyes, applause and fauour. Plutarch.

As in house-keeping both friendes and enemies do profit, as Xenophon saith: so a vigilant and wise auditor not only becoms better learned by the wise sayings, but also by the errors of others. idem.

As we come to an holy banket: so wee should come to heare, with a peaceable & a fauorabie minde, that we may benignely approue good speeches; & if any thing bee said y^t is scarse currēt, we may secretly note it, both what was the cause of the errour, & [Page 256]the scope of the speakers mind. idem.

As Tragedians at Theaters: so Philoso­phers in schooles are to bee heard till they ende. idem.

As in those thinges that are sung vnto a pipe, many faults escape which the hearer taketh no notice of: so in an elegāt & flaun­ting oration many foolish matters slip by the auditor, which he marketh not by rea­son of the colours and garnishing of Rhe­toricke. idem.

As that vessell is not filled, which alwaies powreth forth, and neuer receiueth: so he doth not receiue wisedome, that alwaies speaketh and neuer heareth. idem.

As he that comes to a banket, feedeth on those thinges y^t are set before him, neither asketh for other things: so it is meete that y^e learner heare silētly, vntill he hath finished that speaketh, and thē if he please he may propound any profitable question. idem.

They that make garlands, seek for things most beautifull, & not most profitable; but Bees settle vpon the bitterest thime, and sucke honie out of it: so it is requisite that an auditour do not onely imbrace the ele­gancies of speech for pleasure sake, but that he also collect the force and profit of sentences. Idem.

[Page] As louers do fauorably interprete some faults: so also ought auditor▪ idem.

As in meates wee doe not alwaies seeke after pleasure, but also after health and holesomenes: so also in reading & hearing author. idem.

As vnfledg'd birds hang alwaies gaping at the mouth of their dams: so some are so troublesome vnto their teachers, that all things must be chewed before they can re­ceiue it, neither will they at any time pro­uide for their own feeding. idem.

As at ball play it is the part of one to strike it, and of another to catche or stop it: so both the hearer and the speaker are to discharge their duties. idem.

As they that heare Comedians, doe not heare them for this end, that they may be­come Comedians, but for pleasure sake: so now adaies many do heare learned ser­mons, and preachers diuinely discoursing, not that they may be bettered by folowing them, but that they may be delighted, and haue their eares tickled.

He that goeth in ambassage with letters from a great Prince, of himselfe is manie times both obscure and obscurely descen­ded, yet they that receiue them, not loo­king vnto his estate, receiue the letters [Page 257]with great reuerence and silence, because of him that sent them: so auditours ought not to looke to the speaker, neither to his meanenes, but because hee speaketh from God, therfore he is attentiuely to be heard. Chrysost. hom. 44. in Genesin.

He that putteth bread into his mouth, or any other meate, first cheweth it with his teeth, and then letteth it down into his stomacke: so when we heare the word of God, wee must first meditate vpon it, and see what it is that is spoken, & then where­upon it was spoken, and to what end. Idem hom. 41. oper. imperf.

As we cannot well discerne the taste of the meat we receiue, except wee first ma­sticate it with our teeth: so wee cannot vnderstande the vertue of the worde wee heare, except wee meditate vppon it. i­bidem.

As the meat doth nothing profit vs wee haue eaten, if wee cast it vp againe: so the worde doth nothing profit vs, wee haue heard, if we forget it. ibidem.

Those beastes among the Iewes were cleane, which chewed their cud: so hee is a spiritual and holie man, that hearing the word of God, doth ruminate and medi­tate on it, and when he hath vnderstood it, [Page]doth commit it to memory, that thence, as out of a storehouse, he may take for his vse and need. Ibidem.

Breuiloquence:

THe celtiberians do so temper & harden their Iron, that it beeing buried in the earth, that may be purged and taken away which is earthly: so the Laconique speech is made more piercing by taking away that which is superfluous. Plut.

Disputation.

AS Vlysses is derided of the wooers in Ho­mer, because he asked a peece of bread and not a sworde and a target: so they are more to be derided, that in serious disputa­tion obiect vayne and friuolous matters. Plut. in Moral.

As by gymnasticall disportes the strength of the body becomes more firme: so by disputation the strength of the mind becomes more fresh and liuely. Which kind of learned concertation the Poets in­timated vnto vs by the weapons of Pallas, and the Hebrues when they said, that Iron was the badge of wise men. Picus Miran­dula, [Page 258]in Apologia propositionum suarum.

As in wrestling the strength of the bodie is seene: so in disputation the force of the minde is discerned. Tyrius Plato­nicus sermone. 5.

Examples of life.

AS they that combe & trim themselues, do vse a glasse: so he that taketh in hād any exploite setteth before himself the ex­amples of laudable personages. Plut.

If thou puttest the hearb Exungium into the mouth of a goate, when she staieth all stay, vntil the goatherd take out the herbe: so the examples of Princes and great e­states doe mightilie preuaile among the common people. idem.

As a wart or a wrinkle doth more offend in the face, then great blemishes and skars in another place of the bodie: so small faults, doe seeme great in a Prince, and are very hurtfull, because they are in view of all men, and the people are prone to fol­low them. idem.

He that seems good by being cōpared with them that are bad: is as hee that ad­mires his own swiftnesse, when he looketh [Page]vpon them that are lame. Seneca.

As Zeuxis pourtraying Iuno, out of all the Agrigentine virgins chose fiue of the fairest, that hee might imitate, what was most excellent in them: so out of manie, wee are to propounde the best vnto our selues for an example of life, neither are wee to imitate all thinges in them, but the best things.

As the Sun, moone and starres do differ from one another in light, and yet are all glorious creatures, and do direct our cour­ses in trauell, both by sea and lande: so the saints do differ one from another in religi­ous perfections; and yet are al setters forth of Gods glory; and may serue for examples to guide and direct our liues in this world; as we must imitate Abraham in faith; Io­seph in chastity; Moses in meeknes, and Iob in patience. Origenes lib. 1. in Iob.

As sweet odours, and vnsauery smels do communicate themselues vnto many: so do good and ill examples. Eusebius Emis­senus, hom. de initio quadrages.

As Paynters when they make one picture by another, doe respect verie seri­ouslie their patterne and exemplar: so when wee practise to growe to perfection wee should patterne our liues after the ex­ample [Page 259]of holy men, that we may growe as they did. Basil. epist. 1.

As one doue flying away, the rest do fol­low: so are wee drawne a way by example. Chrysost. de continentia Ioseph.

As the victories and valiancy of others enkindleth valor in the breasts of soldiors: so shoulde the examples of patience in o­thers, beget christian patience in vs. Idem serm. in beates Iob & Abraham.

Zeale.

AS zeale must erect our discretion, that we runne not too slowly: so discretion must direct out zeale, that wee runne not too fast.

As the woman in the 31. of the Pro­uerbs, and 13. verse, laboured with her hands, and with the counsell of her hands: so in our labours we must haue both zeale and discretion.

In the Leuiticall lawe God forbiddeth to bring vnto him any blind offering: so all blind zeale, is a blind offering, which God will not accept.

As Minerua is said to put a golden bri­dle vpon Pegasus, that hee should nor flie too fast: so our Minerua, that is our christiā [Page]discretion, must put a golden bridle vpon Pegasus, that is, our earnest zeale, least if our zeale be vnbrideled, it make vs run too fast.

Octanian the Emperour did beare in his Eschocheon, a Crabfish and a Butterflie, with this mot. Soft pace, goes far. A Crab­fish creepes. Thats soft pace. A Butterflie flies. That goes far. A Crabfish, a Butterfly, Soft pace, goes farre. And Vespasian the Emperour did stampe in his coyne a Dol­phin and an Anchor, with this Impresa, Soone inough, if well inough. A Dolphin out-strips the ship. Thats soone inough. And Anchor stayes the ship. Thats wel i­nough. A Dolphin, an Anchor, Soone i­nough, if well inough: so in all our actions wee must haue zeale to further our ende­uours, and discretion to moderate our course. Doctor Playfere.

If the lower spheares in the heauen shoulde not bee stayed with the contrarie course of the highest spheare in the firma­ment, they woulde soone set the whole worlde on a light fire: so if our zeale bee not tempered with discretion, and the in­feriour affections of the minde, if they bee not staied with the contrary course of rea­son, and with the middle motion of the [Page 260]spirit of God, they will soone ouerheat vs, and ouerthrow all we go about.

The string of an instrument may bee as well too high, as too lowe; if it bee too lowe it iarres, if it be too high it breakes: so the minde of man may bee as well too in­tent, as too remisse; if it bee too remisse, it runs too slowlie, if it bee too intent, it runs too fast.

VVit.

AS many wilde weedes growing in a fielde, although naught of them­selues, yet are the signes of a fertill and fruitefull grounde, if it were tilled: so manie affections of the minde beeing naught of themselues, do argue no barren wit if it were rightlie ordered. Plut.

Mortar is to bee straightwaies vsed, be­cause it quicklie dryeth: so the witte of a childe is to bee forthwith endued with li­terature and holesome counsell, least it growing stubborne and harde doe not ad­mit the hande of a fashioner. Plinius libro. 36. cap. 24.

As Vessels of a narrowe mouth doe more difficultlie receiue, but do more sure­lie retaine the liquor: so wits that do more [Page]slowly conceiue for the most part do more assuredly remember. Quintilianus.

There is lesser force and vertue in the roots of holesome hearbes, when the seede waxeth ripe: so the edge of wit and nature waxeth blunt and dul, when wee giue our selues to get children.

The Adamant by one thing is softened for the stroake of the hammer, otherwaies it is impenetrable: so there is no wit so fierce and barbarous, which may not bee tamed by one meanes or other.

As some trees do fairely flourish, but do bring forth no fruit: so the towardnesse of some children doth promise great fruit of life, which as soone as it growes vp, beeing drowned in vaine pleasures, it deceiueth the expectation of all men. Plin. lib. 16. cap. 26. & 27.

It is reported that in Albania there are men, that haue eyes of a fiery rednes, who like Owles, doe see better in the night, then in the daie: so some are more witty in deuising mischieuous matters, thē in inuē ­ting things good & laudable. Plin. li. 7. ca. 2.

As those women that conceiue & bring forth too soone, do soone waxe olde, as the Indian Calingae doe, that bring forth at fiue yeares of age, and die at eight: so those [Page 261]wittes that are soone ripe, are soone rotten. Plin. lib. 7. cap. 2.

Trees exceeding fruitfull, do soone wax olde: so excellent wittes are seldome long liued, and the best things among mortall men, do soonest decay.

The Sallow tree doth cast off her seede, before it be ripe, wherupon Homer calleth it A spoyle fruit: so some wittes too soone ripe, doe teach and write before it bee meete.

The Oliue tree is long a growing, but it bringeth forth excellent fruit; the Sallowe tree presently shooteth vp, but it is barren: so it is with wittes too soone ripe. Plin. lib. 16. cap. 26. in fin. & lib. eod. cap. 27.

A couragious horse is fitter for carriage and burthens, then an idle iade, and yet no man layeth them on: so great wittes are fittest for the discharge of great & waigh­tie functions, but few employ them, being contented with dizzards and cow-babies, whom they may ouerrule and controule at their pleasure. Seneca.

The earth that bringeth forth salt, brin­geth forth none other thing: so wits fruit­full in learning, are not so forcible in o­ther matters.

The fish Trochus hath coiture with it [Page]selfe, and doth conceiue of it selfe: so some through the happinesse of their wit doe in­fuse into themselues the seedes of learning, whom the Grecians call Autodidactoi, tea­chers of themselues. Plin. lib. 9. cap. 52.

As small wines in time waxe sowre: so vulgar wittes come to dotage in continu­ance, but those that be excellent, and wits of proofe, doe holde out till the last date of olde decrepit age.

As certaine groundes haue in them Merle, or white earth like Chalk, by which they are manured and fatted: so an honest wit hath that in it, which can better it selfe.

As fire skippeth to Bitumen, as soone as it comes neare it, by reason of the cog­nation it hath with it: so wittes borne to learning, doe forthwith take it: Plin. 2. cap. 108.

As wee perceiue the shadow of a diall passed, but perceyue it not passing; and as it appeareth that a plant hath encreased, but wee discerne it not increasing; so the going forward of wittes, because it stands of small increasinges, is perceyued after­wards a farre off.

As in great Forrestes mightie wilde beastes are bredde: so in great wittes, great vices are woont to spring vp. Plut. [Page 262]in Moralibus.

The earth the more fruitfull it is by nature, the more it is corrupted, if it be neglected: so wittes, the more pregnant they are, the more vices they bring foorth, if they bee not rightlye instituted. ibi­dem.

The fire the clearer it burneth, the soo­ner it goeth foorth: so wittes the more il­lustrious and ripe they bee, the shorter is their continuance amongst vs. Seneca de consolatione. cap. 23.

As the sweetest Rose hath his prickle, the finest Veluet his brack, y^e fayrest flower his bran: so the sharpest witte hath his wanton will, and the holiest head his wic­ked way. Iohn Lilie.

The freshest colours soonest fade, the keenest Rasour soonest turneth his edge, the finest cloath is soonest eaten with the Moathes, and the Cambricke sooner stay­ned then the course Canuas: so the preg­nantest wit is soonest peruerted,

As the fleetest fish swalloweth the de­licatest baite; the highest soaring Hawke trayneth to the lure: so the wittiest braine is inueigled with the suddaine view of al­luring vanities.

He that will carrie a Bull with Milo, [Page]must vse to carrie him a calfe also; hee tha [...] coueteth to haue a straight tree, must no [...] bow him being a twigge: so he that think [...] to haue wisedome in age, must labour to get wit in youth, and he that would be vp­right in age, must not bow downe to vice in youth.

The Potter fashioneth his Clay when it is soft; the Sparrowe is taught to come when hee is young; the Iron being hot, re­ceiueth any forme with the stroke of the Hammer, and keepeth it beeing colde for euer: so the tender wit of a childe, if with diligence it bee instructed in youth, will with industrie vse those qualities in age.

The fine Christall is sooner crazed then the hard Marble; the greenest Beech bur­neth faster then the driest Oake; the fairest silke is soonest soyled; the sweetest wine turneth to the sharpest vineger; the pesti­lence doth most rifest infect the clearest complection, and the Caterpiller cleaueth vnto the ripest fruit: so the most delicate wit is allured with small inticement vnto vice, & most subiect to yeeld vnto vanitie.

The Sunne shineth vpon the dunghill, and is not corrupted; the Diamond lieth in the fire and is not consumed, the Christall [Page 263]toucheth the toad, and is not poisoned; the bird Trochilus liueth by the mouth of the Crocodile, and is not spoyled: so a perfite wit is neuer bewitched with lewdnes, nei­ther entised with lasciuiousnes.

As he is a Cockescombe that prefer­reth the blossome before the fruit, the bud before the flower, and the greene blade be­fore the ripe Eare of corne: so is he a foole that preferreth his owne witte before all mens wisdoms.

As the Sea-crab swimmeth alwayes agaynst the streame: so witte alwaies stri­ueth against wisdome.

As the Bee is oftentimes hurt with his owne honie: so is wit not seldome plagued with his owne conceit.

The Vine watered with wine, is soone withered; the blossom in the fattest ground is quickly blasted; the Goat, the fatter shee is, the lesse fertile she is: so man, the more wittie he is, the lesse happie he is.

Fire (an Esement so necessarie that with­out it man cannot liue) doth as well burne the house, as burne in the house, if it be abu­sed; Treacle doth as well poison as helpe, if it be taken out of time; Wine if it bee im­moderately taken doth kill the stomacke, enflame the liuer, & mischief the drunken; [Page]Phisicke doth destroy, if it be not wel tem­pered; Lawe doth accuse, if it be not right­ly interpreted; Diuinitie doth condemne, if it be not faithfully construed; poyson is taken out of the Honisuckle by the spider; venom out of the Rose by the canker; and dung out of the Maple tree by the Scor­pion: euen so the greatest wickednesse is drawen out of the greatest witte, if it bee abused by will, or intangled with the worlde, or inueigled with women.

The Rose, though a little it bee eaten with the Canker, yet beeing distilled, yeeldeth sweete water; the Iron though fretted with the rust, yet beeing burnt in the fire, shineth brighter: so witte, al­though it hath beene eaten with the Can­ker of his owne conceite, and fretted with the rust of vaine loue, yet beeing purified in the Still of wisedome, and tryed in the fire of zeale, will shine bright, and smell sweete in the nosthrilles of all young no­uices.

As an edge cannot bee anie thing woorth, if it haue nothing to cutte, and as Miners cannot woorke without mettals: so witte cannot thriue withoutwealth.

As it nothing auaileth to be a cunning lapidarie, and haue no stones; or a skilfull [Page 264]Pilot & haue no ship; or a thriftie man, and haue no money: so it is to little purpose to haue fine dexteritie of wit, except there be wealth to maintaine it.

He that hath a garden plot, doth as well sowe the pothearbe, as the Margerom, as well the Leek as the Lillie, as well the hol­som Isop as the faire Carnation, the which he doth to the intent he may haue holsome hearbs as well to nourish his inward parts, as sweet flowers to please his outward de­sire, aswel fruitfull plants to refresh his sen­ses, as faire shewes to please his sight: euen so, whosoeuer that hath a sharp & capable wit, let him as well giue his mind to sacred knowledge of diuinitie, as to the profound studie of Philosophie, that by his wit hee may not onely reape pleasure, but profite, not onely contentation in minde, but qui­etnesse in conscience.

Hee that thinketh to buy meate in the Marker for honestie, without money, may haue a godly mind, but he shall be sure to haue an empty belly: so he that seeketh to get wealth by witte without friends, may haue a wittie heade, but he shall be sure to haue an emptie purse.

There is nothing more smooth then Glasse, yet nothing more brittle; nothing [Page]more faire then snowe, yet nothing lesse firme: so there is nothing more fine then wit, yet nothing more fickle.

As Polypus vpō what rock soeuer he ligh­teth, turneth himself into y^e same likenes; or as the bird Piralis sitting vpō a white cloth is white; vpon greene, greene, & changeth his colour with euery cloath; or as our changeable silk turned to the sun hath ma­ny colours, and turned back, the contrary: so wit shapeth it selfe to euery conceit, be­ing constant in nothing but in incōstancie.

As the rude Poet Cherillus had nothing to bee noted in his verses, but onely the name of Alexander; nor that rurall pain­ter Daretus any thing to couer his defor­med Ape, but a white curtaine: so manie haue nothing to shadowe their shamelesse wickednes, but onely a shew of wit.

Diuersitie of VVits.

THose Cedars, that yeeld the fayrest flo­rish, bring foorth no fruite, but those which doe not so fairely flourish, are fruit­ful: so many times some haue the fine grace of Rhetoricke, that lacke the soundnesse of wisedome; and some againe haue plentie of profitable matter, that want [Page 265]the exornations of eloquence.

As some women doe not conceaue by some men, but being ioyned to others be­come fruitfull: so some wits are indocible of some maisters, which beeing vnder o­thers doe profit: because there is a simpa­thie and an antipathie of wits, as well as of bodies.

As the adamant doeth resist all force, and is mollified by the warme and fresh bloud of a goate: so some wittes will not bee mannaged by any force, but are sof­tened and moderated by faire meanes and gentle behauiour.

As among so many thousande men, there are no faces alike in euery respect: so euery man hath his seueral disposition and maner of liuing.

Bookes.

AS gold is tried by the touch: so good bookes by their worth.

As in sweete oyles, ointments and wines: so in bookes antiquity doth adde estimati­on and price.

As those precious stones are more to be esteemed, which not onely do delight the eies with varietie of colours, and the nose [Page]with a sweete sente, but also are effectuall for medicine: so those bookes are most to bee regarded, which haue not onely the exornations of speech, but also doe free the minde from vices by holdsome pre­cepts.

Bees abstaine from withered flowers: so we should abstaine from corrupt, vicious and obscene bookes.

Phisitians forbid to vse the hearb called Wintercherie although it be good to fasten loose teeth, because the daunger is great in bringing dotage, and deliration: so wee must not vse those bookes, that polish the tongue, and corrupte the maners.

As it is safe to lie vppon the hearbe Tryfolie, because serpentes cannot abide to come neare it: so wee shoulde be con­versant in those books, in which no infec­tion is to be feared.

As to them that are dimme sighted, e­uery place is darke and obscure, because they carry darkenesse about with them in their eies: so to the vnlearned euery booke, and euery stile is difficulte and ab­struse

In times past, they that made decrees for the people, had wonte to write, Good Fortune, that they might seeme to haue added nothing of their owne: so some doe [Page 266]write trifles in other mens bookes, which pertaine nothing to the matter. Plutar­chus.

As they that are wise, doe not forthwith drinke of euery fountaine, because some bring health, some bring a seemely coun­tenance, and others bring destruction: so it is not safe to read euery tooke, because as out of some thou maist sucke a good dis­position of minde, so out of others, lust, out of others, ambition is drawen.

As that worke is most laudable, where­in the arte commendeth the matter, and the matter countenanceth the arte: so that is the best booke, wherein the profitable­nesse of the argument commendeth the eloquence, and the eloquence of the au­thour commendeth the argument.

As cheries be fulsome when they bee through ripe, because they be plenty: so bookes be stale when they be printed in that they be common.

As I referre the readers to Conradus Gesners Bibliotheca for Latine, Greeke, and Hebrew authours: so for English wri­ters I referre them to Andrew Maunsels Catalogue of English bookes.

Reading of bookes.

AS in meates we doe not only looke for pleasauntnesse, but for hole somenesse: so in hearing and reading of authours. Plut.

As we see our selues in other mens eies: so in other mens writinges we may see, what becometh vs, and what becōmmeth vs not. Idem.

As a field too much dunged, becom­meth parched, but if it haue no compost, it waxeth barren: so by moderate reading the wit groweth and is brought to good liking; for the minde is no lesse fatted by reading, then the grounde by manuring. Plin. lib. 8. cap. 23.

As it is more profitable often to manure the grounde, then to manure it much: so dayly reading bringeth more fruite, then plodding continually at it. Plin. ibidem in fine.

As the sent of spices and flowers is more acceptable somewhat off, then close to the nose: so there are somethings, that please, if they be lightly passed ouer; which be­ing exactly looked into, doe loose their grace; of which kinde are the fables of po­ets, and the histories of gentiles

[Page 267] Those thinges that liue long, doe not soone spring vp: so that worke that thou wouldst haue alwaies to be read, ought to be throughly laboured in, and seriously scanned.

As curers of mens bodies doe extract holeso me medicines out of poysonous ser­pents and venemous beasts, and reiect that which is hurful & dangerous: so in reading poets, historians, and philosophers, wee shoulde leaue that which is naught, and take that which is good and profitable. Theodoricus Cyraenensis ser. 1. de Graec. aff.

As trauellers haue many ostes, but fewe friēds: so they that cursorily read all things hand ouer head, do runne ouer much, and remember little. Seneca epistola secunda.

As beastes doe chew their cuds: so pro­fiting wits doe ruminate, what they reade. Philo in lib. de Agricultura.

As meat eaten greedily, hath neither profitte nor pleasure: so authours reade o­ouer too hastily. Polybius lib. 3. Histori­arum.

As drunken men, thinke they see moe, whē they see but one: so they that through vnskilfulnesse doe not see the trueth in au­thours, doe bring in many and diuers con­structions.

A choice is to be had in reading of bookes.

AS Vlysses by stopping his eares with wax escaped the danger of the Syrens: so, if in reading of authours, wee meete with any obscene or erronious matter, we are to passe it ouer with deafe eares and blindfolded eies. Plut.

As Bees doe not gather all thinges of one flower, but of one they gather waxe, of another hony, and of another beeglew: so all thinges are not to be looked for out of one authour, but we must take that out of each one which is most profitable; Out of poets and oratours eloquence and splendour of wordes; Out of Logitians sounde and solide argumentes; Out of Philosophers the knowledge of nature; and out of Diuines precepts of liuing. Plin. lib. 11. cap 7.

As Bees out of the bitterest flowers, and sharpest thornes, doe gather the swee­test hony: so out of obscene and wicked fables some profit may be extracted. Plu­tarchus.

As some in feastinges doe vse an A­methist against drunkennesse: so in reading of poets we must vse the direction of good [Page 268]rules, least they infect the minde. Plin. lib. 37. cap. 9.

As little Bees from euery place bring home that which is profitable: so a stu­dent doeth excerpe from euery authour that which is for his purpose. Plinius lib. 21. cap. 21.

No man is so madde, that had rather drinke poyson out of Neroes greate rich boule, then holesome wine out of a Sami­an vessell: so he that is wise, had rather fetch holesome preceptes of liuing, set downe in what style soeuer, then draw pe­stiferous opinions out of the eloquentest writer.

We must not so obey poets and philoso­phers, as schollers do their schoolmasters: but as Cate being a boy obeyed his school­master, commaunding him to do a thing, who asked him, for what cause hee so commaunded? so credite and beleefe is to bee yeelded vnto bookes and Au­thours, if they render sounde reasons for their assertions. Plutarchus in Morali­bus.

As the Lord de la Nouue in the sixe dis­course of his politike and military discour­ses censureth of the bookes of Amadis de Gaule, which he saith are no lesse hurtfull to youth, then the workes of Machiauell [Page]to age: so these bookes are accordingly to be censured of, whose names follow; Be­uis of Hampton, Guy of Warwicke, Arthur of the round table, Huon of Burdeaux, O­liuer of the castle, the foure sonnes of Ay­mon Gargantua, Gireleon, the Honour of Chiualrie, Primaleon of Greece, Palmerin de Oliua, the 7. Champions, the Myrror of Knighthood, Blancherdine, Meruin, How­leglasse, the stories of Palladyne, and Pal­mendos, the blacke Knight, the Maiden Knight, the history of Caelestina, the Castle of Fame, Gallian of France, Ornatus and Artesia. &c.

The vse of reading many Bookes.

AS Phisitiās apply a medicine, found out for one disease, to all them that are ei­ther like it, or haue any affinity with it: so we must apply the sayings of authours vn­to diuers vses. Plut.

Bees out of diuers flowers draw diuers iuices, but they temper and digest them by their owne vertue, otherwise they would make no honny: so all authours are to be turned ouer, and what thou readest is to be transposed to thine owne vse. Se­neca.

[Page 269] One tall tree is not wondered at, where y^e whole wood mounteth aloft: so one sen­tence is not marked, where all the whole booke is full of them. Se.

Out of hearbs and plants the best things are to be extracted: so the best sayings are to be gathered out of authours:

Philosophie.

AS Anacharsis saide that the Atheni­ans did vse money to none other ende, but to nomber and count withall: so some doe vse the preceptes of philosophie one­ly for ostentation. Plutarchus in Mora­libus.

The aire, which is in the eares, vnlesse it be quiet, and want the proper sounde, and be free from tinckling and noise, doth not exactly receiue those thinges, that are spo­ken: so that parte, which is called philo­sophie, doeth not rightly iudge of those thinges, that are outwardly receiued, if any thing doeth inwardly disturb and di­stract. Ibidem.

He doeth not digge for puddles, that hath welles and fountaines of his owne, and knowes of them: so hee doeth not seeke for councell of others, who him­selfe [Page]hath learned philosophie. Ibidem.

Straungers that are enfranchised, and made free denisons, doe condemne, and take in ill part many things done in the ci­tie, when as those, that are borne, and brought vp in it, doe allowe and approue them: so do they that haue tasted of philo­sophie from their childhood. Ibidem.

As it is grieuous vnto passengers by sea, when they leaue the country they knowe, and that appeareth not to which they saile: so to fresh men in philosophie at the first it is troublesome to depart from accu­stomed pleasures, when as yet they doe not see to what happines philosophie will bring them. Iibidem.

Birdes soare aloft in the aire, but cattes liue by scratching and biting vppon the earth: so in the studie of philosophie, some bestowe them selues vpon contemplation of high matters, others giue them selues to quiddities and sophistications. ibidem.

As according to Philoxenus, that is the sweetest flesh, which is no flesh, and those the delicatest fishes, which are no fishes: so that philosophie best delighteth, which is mixte with poetry, and that poetry best pleaseth, which relisheth of philosophie. Ibidem.

When vessels are filled full of liquour, [Page 270]then the aire is expelled: so they that haue profited in philosophie, are filled with the truest riches, and nowe doe lesse glory in bushy haire, and gay apparrell, and are lesse rigorous to others, but more seuere a­gainst themselues. ibidem.

As men are initiated with clamour and tumulte, but afterwardes when as the holy thinges are in hande, there is silence, and hearkening with reuerence: so the beginninges of philosophie are tumultu­ous, but the mysteries full of tranquilitie Ibidem.

As in a storme when the signe Gemini appeares, the mariners conceiue hope of a calme: so after the first brunte and diffi­cultie in philosophie, the light of trueth ariseth and driues away all diffidence. I­bidem.

Menedemus saide, that many came to Athens, who first were wise men; after­wardes became philosophers, that is, stu­dentes in wisedome, then Rhetoricians, and last of all idiots: so in philosophie the more thou shalt profit, the lesse thou shalt be puffed vp with pride and disuaine. ibidem.

As a ballance cannot stande still but falleth to one side or other: so in Philoso­phie, [Page]he that profiteth not vnto good­nesse, proceedeth vnto naughtinesse. Ibid.

As they that expect a siege, doe gather vp their money, and prouide victuals, and prepare all thinges that are necessarie a­gainst the enemies comming: so against the insultings of wrath & anger the minde is to be furnished with the precepts of phi­losophie. Ibidem.

As the stone is to be applied vnto the lyne, and not the lyne vnto the stone: so our life is to be squared by the rules of phi­losophie, and not philosophie by the cu­stomes of our life. Ibidem.

As they that saile in a large sea, doe coniecture by the force of the windes, and by the compasse of their course, that they haue gone forwardes; albeit the hauen doeth not as yet appeare vnto them, yet they neuer rest till they haue attained vn­to the hauen: so we must not rest in philo­sophie, vntill we haue attained the perfect habit of a wise man. Ibidem.

As in the cure of a disease ease is not felte, vnlesse a sounde habite be recoue­red: so philosophie is not profited in, vn­lesse foolishnesse fall away by little and lit­tle, and a better habit of minde bee assu­med. Ibidem.

As when children learne first to write, [Page 271]their handes are guided, and afterwardes of themselues they imitate their copie: so the minde is first to be directed by rule and prescript, vntill it beginne to philoso­phie of it selfe. Seneca.

As first that choler is to be purged, whence madnesse growes, afterwardes the man is to be counselled and aduised; otherwise he that admonisheth a madde man howe he shoulde behaue himselfe at home and abroade, is more madde then the madde man: so the minde is first to be freed from false opinions, afterwardes the preceptes of philosophie are to bee deliuered. Seneca de consolatione cap. 24.

Wooll doth forthwith drinke vp some colours, but not others, except it be often boyled and sod in them: so wittes doe pre­sently relish of other disciplines they learne, but philosophie, except it be deep­ly rooted, and soundly seated, doeth not colour the mind. Seneca.

As the soule is hid in the body whence euery part hath his vigour and motion; and the mysteries, which are the best part of holy thinges doe not he open, but to those that are initiated into them: so the preceptes of philosophie are knowne to euery body, but that which is the best [Page]in philosophie lyeth hid. Seneca.

Seedes that are cast into good grounde, thriue thereafter, but falling into a barren soyle, prooue sterill, like vnto their earth: so also proue the precepts of philosophie, if they fall into a good or bad minde. Se­neca.

That fountaine in which Nitre is bred, neither breedeth nor nourisherh any o­ther thinge: so philosophie, that is, the studie of wisedome, doeth wholy cha­lenge vnto her selfe the whole mind.

As the water of the sea is sweeter in the bottome, then at the toppe: so the deeplier that thou penetratest into philo­sophie, the lesse bitternesse it hath. Eras­mus in Simil.

As a precious stone is a verie little thinge, and yet it is preferred before large and greate stones: so philosophie is a little thinge in shewe, but very precious in price.

Bay beries are bitter, but yet holesome: so the preceptes of philosophie are more holesome, then delightsome. Plin. lib. 16. cap. 30.

As there is nothing more profitable for the strength of the body then wine, if it bee well vsed; nor any thinge more hurtefull, if it bee abused: so philosophie [Page 272]is a very profitable thing, if it be moderat­ly vsed; but very pestilent, if thou beest so drunke with the studie of it, that thou ali­enatest thy selfe from the common func­tions of life.

As the hedgehogge presaging a tem­pest, doeth either wind himselfe as rounde as a footeball, or hideth himselfe in the sande: so against the frownes of fortune, the minde is to be confirmed and streng­thened with the preceptes of philosophie. Erasmus in Simil.

Considia refusing all austere cure, Demo­crates the phisitian ministred vnto her the milke of goates which he fedde with ma­sticke: so they that altogether abhorre the seuere preceptes of philosophie, are to be instructed with more pleasing fables, but those which relish of philosophie. Ibid.

As the hearbe Nasturtium doeth extin­guish lust and venery, but quickeneth the vigour of the minde: so the study of philo­sophy doeth traduce and transpose the strength of the body vnto the force of the mind, that a man by so much is more wise in eternall things, by how much he is dul­ler in these earthly, grosse and corporall matters. Plin. lib. 20. cap. 13.

As some cary euery where about w^t thē cer­tain precious stōes against diseases, inchaūt­mentes, [Page] drunkennesse, lightning, and o­ther mischaunces: so certaine rules of phi­losophie are euer to bee kept with vs, and caried about of vs against the diseases of the minde, lust, wrath, ambition, coue­tousnesse, and such like.

As hony, which is most sweete vnto others, is very bitter vnto them that haue y^e Iaūdice: so the precepts of philosophy are pleasant vnto good men, but grieuous to the bad.

As vineger is sowre to be tasted, but for­cible against the stinging of serpentes: so the precepts of philosophie are austere and seuere, but yet they bring present remedy against the pestilent concupiscences of the mind. Plin. lib. 23. cap. 1.

Iuie being dronke doeth hurte the si­newes, but being outwardly applied doth help them: so if thou altogether giuest thy selfe vnto philosophie, it hurteth piety and religion, but if thou moderately tastest of it, it much profiteth vnto learning and erudition. Eras. in Simil.

If thou moderatly drinkest of Gallus a riuer of Phrygia, it cureth the infirmities of the body, but if thou immoderately quaf­fest it, it bringeth franticknesse: so if thou moderately studiest philosophie, it much profiteth, but if thou wholy addictest thy [Page 273]selfe vnto the study of it, it taketh away the soundesse of minde, and filleth thee full of vainglorie. ibidem.

As the herbe Dictamnum draweth darts and arrows out of the bodie; Harts shewed first the vse of it: so Philosophy doth draw out of the mind the darts of fortune. Plin. li. 25. cap. 8. Theophrast. lib. 6. cap. 16.

As oyle doth asswage the aches of the body: so Philosophie doth appease the cō ­motions of the minde, and doth expell the mists of ignorance. Plin. lib. 2. cap. 106.

As the stone Pyrites dooth not discouer his firie nature, except it be rubbed & fret­ted, and then it doth burne thy fingers: so the force of Philosophie is not perceiued, except thou exercisest it.

As Phisitians when they would giue vn­to their loathing patients a medicine of a sharpe and sowre taste, doe mingle it with sweet liquor, and so palliate the holsome bitternesse: so, and after the same maner ancient Philosophie seazed vpon those an­cient Barbariās, being couered in the vest­ments of fables, verses, and poems, and so allured them vnto instruction by cloaking the tediousnesse of discipline. Tyrius Plato­nicus sermone. 29.

As there is no vse of Phisicke, except it banish diseases from the bodie: so neither [Page]of Phisosophie, except it expell vices from the soule. Pythagoras apud Stobaeum. ser. 82

As Gardiners do first water their groūd so first let vs water our soules with tha [...] which may be safely taken frō the philosophy of the Heathen, that they may the bet­ter receiue the spiritual and heauenly seed Clemens Alexand. lib. 1. stromat.

As the law taught the Hebrewes till th [...] comming of Christ: so philosophie afte [...] the maner of a schoolemaister taught the Grecians. Ibidem.

As Agar and Ismael should haue bin sub­iect to Sara and Isaac: so philosophie and the Arts ought to be subiect to diuinitie.

Manie are so idle and negligent, that they take no care for the vine, but present­ly plucke the grapes: so manie think them­selues so ingenious, that they neither re­gard philosophy, nor Logicke, nor the phi­sickes, but onely require a bare and naked faith. Clemens Alexand. lib. stromat.

As the light of a Candle is nothing, if it be compared to the brightnesse of the sunne: so neyther is humane philosophie, if it bee compared to Christian Diuinitie.

As heauen, earth, and the aire are not to be contemned, because some haue abused them, worshipping them for God: so nei­ther is philosophie to be reiected although [Page 274]many haue abused it, but we may lawfully reape profit by it. Gregorius Nazianzenus orat. funebri in laudem Basilii.

Euen as when the wooers could not haue the companie of Penelope, they ran to her handmaidens: so they that cannot attaine to the knowledge of philosophie, applie their mindes to things most vile and con­temptible. Bion the Philosopher.

Philosophers.

AS the people called Psylli in Africa, and the Marsi in Italie are not onelie themselues not hurt of serpents, but cure others being hurt by touching them with their spittle: so it is not inough for Philoso­phers, not to bee corrupted themselues with vicious affections, but it is requisite that they free others from hurtfull desires by their speech and precepts.

They say that the Bath-keepers of Asia and Graecia, when they would driue the people from them, make a smoke in them with Darnell and Cockle, which causeth a swimming in the head: so Philosophers as often as they would remoue the vnlearned multitude from their bookes, they mingle in their writings certain Mathematical nū ­bers and figures, which doe breede such a [Page]giddinesse and dizinesse in their heads, that they cast away their bookes. Plin. lib. 18. cap. 17.

As the highnesse of mountaines dooth lesse appeare to those that beholde them a farre off, but when you come nearer them, then their height is better knowne: so no man knoweth how high & loftie the mind of a Philosopher is, and what eminencie it hath ouer all humane things, vnlesse you nearly contemplate it, and come vnto him by imitation. Seneca.

As Tragaedians in Theaters: so a Philo­sopher in schooles is to be heard vntill the end. Plut.

As a Phisitian more willingly cureth that eie, which seeth for many, & watcheth o­uer many: so a Philosopher doth more wil­lingly instruct the minde of a prince, who is prouident and carefull for manie. Idem.

As manie ignorant men are desirous to taste of the honie of Pontus, but when they haue tasted it, doe presently vomit it forth againe, by reason of the sweetnesse and bitternesse: so many curious fellowes de­sirous to make a triall of the witte and learning of Philosophers, and especiallie of Diogenes, beeing put downe of them, were constrayned forthwith to turne their backes. Diogenes in diatribis, & apud [Page 275]Stobaeum sermone. 11.

As an husbandman cutteth vp by the rootes thornes and briers, and warily and circumspectly pruneth his vines and oliue trees, least he cutting away that which is superfluous, cut also away that is sound & profitable: so a philosopher doth vtterly [...]oot out of the minds of yong men lust, co­uetousnes, enuy & such like; but he warilie amendeth immoderate shamefastnes, least hee shoulde quite eradicate and extirpe it. Plutarchus in Moral.

Sepulchers without are beautifully gar­nished, but within are ful of corruption and dead mens bones: so in the opinions of phi­losophers, the superficiall exornation of words being taken away, thou shalt finde many vaine and absurd things, especially, when they discourse of the soule, now ho­nouring it, nowe reproching it, without meane or modestie. Chrysost. hom. 28. operis imperfect.

Poetrie.

AS in a Vine clusters of grapes are often hidde vnder the broade and spacious [...]eaues: so in deepe conceited, and well [...]ouched poems, figures and fables, many [...]hings, verie profitable to be knowne, doe [Page]passe by a yong scholler. Plut.

As according to Philoxenus, that flesh is most sweete which is no flesh; and those the delectablest fishes, which are no fishes: so that Poetrie dooth most delight which is mixt with Philosophie; and that Philo­sophie, which is mixt with Poetrie. Plutar­chus in Commentario, quomodo adolescens Poetas audire debet.

As a Bee gathereth the sweetest and mildest honie from the bitterest flowers, & sharpest thornes: so some profite may bee extracted out of obscene and wanton Po­ems, and fables. idem.

Albeit many be drunke with wine, yet the Vines are not to bee cut downe, as Ly­curgus did, but Welles and Fountaines are to bee digged neare vnto them: so al­though manie abuse poetrie, yet it is not to bee banished, but discretion is to bee vsed, that it may bee made holesome. Idem.

As Mandrake growing neare Vines, doth make the wine more mild: so philosophie bordering vppon poetrie dooth make the knowledge of it more moderate. idem.

As poyson mixt with meate is verie deadlie: so lasciuiousnesse and petulancie in poetrie mixt with profitable and plea­sing matters is very pestilent. idem.

[Page 276] As we are delighted in deformed crea­tures artificiallye painted: so in poetrie, which is a liuely adumbratiō of things, euil mattersing eniously contriued do delight.

As Phisitians vse for medicine the feete and wings of the flies Cantharides, which flies are deadly poyson: so we may gather out of the same poem, that may quell the hurtfull venome of it; for poets do alwaies mingle somewhat in their Poems, wherby they intimate that they condemne, what they decalre. idem.

As our breath doth make a shiller sound being sent through the narrow channell of a Trumpet, then if it be diffused abroad in­to the open aire: so the well knitte and succinct combination of a Poem, dooth make our meaning better knowen and dis­cerned, then if it were deliuered at random in prose. Seneca.

As he that drinkes of the Well Clitorius, doth abhorre wine: so they that haue once tasted of poetry, cannot away with the stu­die of philosophie; after the same maner holdes the contrarie.

As the Anabaptists abhorre the libe­rall artes and humane sciences: so puri­tanes and precisians detest poetrie and poems.

As Eloquence hath foūd many preachers [Page]and orators worthy fauourers of her in the English toūg: so her sister poetry hath foūd the like welcome and entertainment giuen her by our English poets, which makes our lāguage so gorgeous & delectable amōg vs

As Rubarbe and Sugarcandie are plea­sant & profitable: so in poetry ther is sweetnes and goodnes M. Iohn Haring. in his A [...]pologie for poetry before his trāslated Ariosto.

Many cockney and wanton women are often sicke, but in faith they cannot tell where: so the name of poetrie is odious to some, but neither his cause, nor effects, nei­ther the summe that contains him, nor the particularities descending from him, giue any fast handle to their carping dispraise. Sir Philip Sidney in his Apologie for poetry.

Poets.

AS some do vse an Amethist in compo­tations agaynst drunkennes: so cer­tain precepts are to be vsed in hearing and reading of poets, least they infect the mind Plut. & Plin. lib. 37. cap. 9.

As in those places where many holsome hearbes doe growe, there also growes ma­ny poysonfull weedes: so in Poets there are many excellent things, and many pesti­lent matters. Plut.

[Page 277] As Simonides sayde, that the Thessali­ans were more blockish, then that they could be deceiued of him: so the riper and pregnanter the wit is, the sooner it is cor­rupted of Poets. idem.

As Cato when he was a scholler woulde not beleeue his maister, except hee rende­red a reason of that he taught him: so wee are not to beleeue Poets in all that they write or say, except they yeelde a reason. Idem.

As in the same pasture the Bee seaseth on the flower, the Goate grazeth on the shrub, the swine on the root, and the Oxen, Kine and Horses on the grasse: so in Poets one seeketh for historie, an other for orna­ment of speech, another for proofe, and an other for precepts of good life. idem.

As they that come verie suddainlie out of a very darke place, are greatly troubled, except by little and little they be accusto­med to the light: so in reading of Poets, the opinions of Phylosophers are to bee sowne in the mindes of young schollers, least many diuersities of doctrines doe af­terwardes distract their mindes. idem.

As in the portraiture of murder or incest, we praise the Art of him that drewe it, but we detest the thing it selfe: so in lasciuious Poets let vs imitate their elecution, but [Page]excrate their wantonnes. idem.

Some thinges that are not excellent of themselues, are good for some, bicause they are meet for them: so some things are com­mended in Poets, which are fit and corres­pondent for the persons, they speake of, al­though in themselues they bee filthy and not to be spoken: As lame Demonides wi­shed, that the shoes that were stolne from him, might fit his feet that had stoln them. idem.

As that ship is endaungered, where all leane to one side, but is in sasetie, one lea­ning one way, and another another way: so the dissension of Poets among them­selues, doth make them, that they lesse in­fect their readers. And for this purpose our Satyrists, Hall, the Author of Pigmalions Image, and certaine Satyres, Rankins, and such others, are very profitable.

As a Bee doth gather the iuice of honie from flowres, whereas others are onely de­lighted with the colour and smel: so a Phi­losopher findeth that among Poets which is profitable for good life, when as others are tickled only with pleasure. Plut.

As wee are delighted in the picture of a Viper or a spider artificially enclosed with in a precious iewell: so Poets do delight vs in y^e learned & cūning depainting of vices.

[Page 278] As some are delighted in coūterfet wines confected of fruites, not that they refresh the hart, but that they make drunke: so some are delighted in Poets only for their obscenity, neuer respecting their eloquēce good grace, or learning.

As Emperors, kings and princes haue in their handes authority to dignifie or dis­grace their nobles, attendants, subiects and vassals: so Poets haue the whole power in their handes to make men either immor­tally famous for their valiant exploites and vertuous exercises, or perpetually infa­mous for their vicious liues.

As God giueth life vnto man: so a Poet giueth ornament vnto it.

As the Greeke and Latine Poets haue wonne immortall credit to their natiue speech, beeing encouraged and graced by liberall patrones and bountifull Benefac­tors: so our famous and learned Lawreat masters of Englād would entitle our Eng­lish to far greater admired excellency, if ei­ther the Emperor Augustus, or Octauia his sister, or noble Mecaenas were aliue to re­warde and countenaunce them; or if our witty Comedians and stately Tragedians (the glorious and goodlie representers of all fine witte, glorified phrase and queint action) bee still supported and vphelde, by which meanes for lacke of Patrones [Page](ô ingratefull and damned age) our Poets are soly or chiefly maintained, countenan­ced and patronized.

In the infancy of Greece, they that hand­led in the audience of the people, graue & necessary matters, were called wise men or eloquent men, which they ment by Vates: so the rest, which sang of loue matters, or other lighter deuises alluring vnto pleasure and delight, were called Poetae or makers.

As the holy Prophets and sanctified A­postles could neuer haue foretold nor spo­ken of such supernaturall matters, vnlesse they had bin inspired of God: so Cicero in his Tusculane questions is of y^t minde, that a Poet cannot expresse verses aboundant­ly, sufficiently, and fully, neither his elo­quence can flow pleasantly, or his wordes sound well and plenteously, without cele­stiall instinction; which Poets themselues do very often and gladly witnes of them­selues, as namely Ouid in 6. Fast.

Est Deus in nobis agitāte calescimus illo, &c

And our famous English Poet Spenser, who in his Sheepeheards Calender lamen­ting the decay of Poetry at these dayes, saith most sweetly to the same.

[Page 279] As a long gowne maketh not an Aduo­cate, although a gowne be a fit ornament for him: so riming nor versing maketh a Poet, albeit the Senate of Poets hath cho­sen verse as their fittest rayment; but it is y^t faining notable images of vertues, vices, or what else, with that delightfull teaching, which must bee the right describing note to knowe a Poet by. Sir Philip Sidney in his Apology for Poetry.

A comparatiue discourse of our English Poets, with the Greeke, Latine, and Ita­lian Poets.

AS Greece had three Poets of great an­tiquity, Orpheus, Linus and Musaeus; and Italy, other three auncient Poets, Liui­us Andronicus, Ennius & Plautus: so hath England three auncient Poets, Chaucer, Gower and Lydgate.

As Homer is reputed the Prince of Greek Poets; and Petrarch of Italian Poets: so Chaucer is accounted the God of English Poets.

As Homer was the first that adorned the Greek tongue with true quantity: so Piers Plowman was the first that obserued the true quantitie of our verse without the [Page]curiositie of Rime.

Ouid writ a Chronicle from the begin­ning of the world to his own time, that is, to the raign of Augustus the Emperour: so hath Harding the Chronicler (after his maner of old harsh riming) from Adam to his time, that is, to the raigne of King Edward the fourth.

As Sotades Maronites y^e Iambicke Poet gaue himselfe wholy to write impure and lasciuious things: so Skeltō (I know not for what great worthines, surnamed the Poet Laureat) applied his witto scurrilities and ridiculous matters, such amōg the Greeks were called Pantomimi, with vs Buffons.

As Consaluo Periz that excellent lear­ned man, and Secretary to King Philip of Spayne, in translating the Ʋlysses of Ho­mer out of Greeke into Spanish, hath by good iudgement auoided the faulte of Ry­ming, although not fully hit perfect and true versifying: so hath Henrie Howarde that true and noble Earle of Surrey in tran­slating the fourth book of Virgils Aeneas, whom Michael Drayton in his Englands heroycall Epistles hath eternized for an E­pistle to his faire Geraldine.

As these Neoterickes Iouianus Ponta­nus, Politianus, Marullus Tarchaniota, the two Strozae the father and the son, Palin­genius, [Page 280]Mantuanus, Philelphus, Quintianus Stoa and Germanus Brixius haue obtained renown and good place among the aunci­ent Latine Poets: so also these English men being Latine Poets, Gualter Haddon, Nicholas Car, Gabriel Haruey, Christopher Ocland, Thomas Newton with his Leyland, Thomas Watson, Thomas Campion, Brun­swerd & Willey, haue attained good report and honorable aduancement in the Latin Empyre.

As the Greeke tongue is made famous and eloquent by Homer, Hesiod, Euripedes, Aeschilus, Sophocles, Pindarus, Phocylides and Aristophanes; and the Latine tongue by Virgill, Ouid, Horace, Silius Italicus, Lucanus, Lucretius, Ausonius and Clau­dianus: so the English tongue is mightily enriched, and gorgeouslie inuested in rare ornaments and resplendent abiliments by sir Philip Sidney, Spencer, Daniel, Drayton, Warner, Shakespeare, Marlow and Chap­man.

As Xenophon, who did imitate so excel­lently, as to giue vs effigiem iusti imperij, the portraiture of a iust Empyre vnder y^e name of Cyrus (as Cicero saieth of him) made therein an absolute heroicall Poem; and as Heliodorus writ in prose his sugred inuētiō of that picture of Loue in Theagines and [Page] Cariclea, and yet both excellent admired Poets: so sir Philip Sidney writ his immortal Poem, The Countesse of Pembrookes Ar­cadia, in Prose, and yet our rarest Poet.

As Sextus Propertius saide; Nescio quid magis nascitur Iliade: so I say of Spencers Fairy Queene, I knowe not what more ex­cellent or exquisite Poem may be written.

As Achilles had the aduantage of Hec­tor, because it was his fortune to bee extol­led and renowned by the heauenly verse of Homer: so Spensers Elisa the Fairy Queen hath the aduantage of all the Queenes in the worlde, to bee eternized by so diuine a Poet.

As Theocritus is famoused for his Idyllia in Greeke, and Virgill for his Eclogs in La­tine: so Spencer their imitatour in his Shep­heardes Calender, is renowned for the like argument, and honoured for fine Poeticall inuention, and most exquisit wit.

As Parthenius Nicaeus excellently sung the praises of his Arete: so Daniel hath di­uinely sonetted the matchlesse beauty of his Delia.

As euery one mourneth, when hee hea­reth of the lamentable plangors of Thra­cian Orpheus for his dearest Euridice: so e­uery one passionateth, when he readeth the afflicted death of Daniels distressed Rosa­mond.

[Page 281] As Lucan hath mournefully depainted the ciuil wars of Pompey & Caesar: so hath Daniel the ciuill wars of Yorke and Lan­caster; and Drayton the ciuill wars of Ed­ward the second, and the Barons.

As Virgil doth imitate Catullus in y^e like matter of Ariadne for his story of Queene Dido: so Michael Drayton doth imitate Ouid in his Englands Heroical Epistles.

As Sophocles was called a Bee for the sweetnes of his tongue: so in Charles Fitz-Iefferies Drake, Drayton is termed Golden­mouth'd, for the purity and pretiousnesse of his stile and phrase.

As Accius, M. Attilius and Milithus were called Tragoediographi, because they writ Tragedies: so may wee truly terme Michael Drayton Tragoediographus, for his passionate penning the downfals of va­liant Robert of Normandy, chast Matilda, and great Gaueston.

As Ioan. Honterus in Latine verse writ 3. Bookes of Cosmography w^t Geographicall tables: so Michael Drayton is now in pen­ning in English verse a Poem called Po­lu-olbion Geographical and Hydrographi­call of all the forests, woods, mountaines, fountaines, riuers, lakes, flouds, bathes and springs that be in England.

As Aulus Persius Flaccus is reported a­mong [Page]al writers to be of an honest life and vpright conuersation: so Michael Drayton (quē toties honoris & amoris causa nomino) among schollers, souldiours, Poets, and all sorts of people, is helde for a man of vertu­ous disposition, honest conuersation, and wel gouerned cariage, which is almost mi­raculous among good wits in these declining and corrupt times, when there is no­thing but rogery in villanous man, & whē cheating and craftines is counted the clea­nest wit, and soundest wisedome.

As Decius Ausonius Gallus in libris Fa­storum, penned the occurrences of y^e world from the first creation of it to his time, that is, to the raigne of the Emperor Gratian: so Warner in his absolute Albions Englande hath most admirably penned the historie of his own country from Noah to his time, that is, to the raigne of Queene Elizabeth; I haue heard him termd of the best wits of both our Vniuersities, our English Homer.