Palladis Tamia. WITS TREASURY Being the Second part of Wits Common wealth.  
BY Francis Meres Master of Arts of both Universities.  Vivitur ingenio, caetera mortis erunt. 
AT LONDON Printed by P. Short, for Cuthbert Burbie, and are to be sold at his shop at the Royal Exchange. 1598.   

THE SECOND part of Wit's Commonwealth.  

¶ Of God.  
And of his unity, simplicity and perfection.  
AS it was a less hurt for some not to see at all, then to see ill, as Hercules did, who seeing his children slew them for enemies: so it is a lesser harm, and a lighter sin, not to believe that there is a God at all, than to believe that he is hurtful. Plutarch in Moralibus.  
As they think worse of man, that say he is wrathful, and dangerous, than they that deny he liveth: so they think less amiss of God, who deny him to be, than they that say he is bitter, hurtful, wrathful, etc. Ibidem.  
As of the Hyrcanian fishes neither good nor evil is expected: so the Epicures would have us neither to be troubled with the fear of god, nor delighted with his bounty ibid.  
As an husbandman doth not cut the thorn, before it hath budded; and as the men of Libya do not tread upon the branches, before they have gathered the frankincense: so God doth not cut off the pestilent race of kings, before some fruit may arise thereof, idem de vindicta divina.  
As Schoolmasters and philosophers are said (after the common manner of speaking) to descend to the capacity of their scholars and hearers, which is not to be understood of any corporal descending: so when God in the holy scripture is said to descend, it is to be understood after the common custom of speaking. Origenes lib. 3. contra Celsum.  
As a physician cureth many diseases, which he is not partaker of: so God purgeth many sinful souls, the stain of which he is not any way touched with. Ibidem.  
As in an army if there be many generals there grows confusion, but when one doth rule, the battle being united becomes the stronger: so except there should be but one God to order this universe, all would come to ruin and dissolution. Lactantius lib. 1. 3. & lib. de ira. cap. 2.  
As there is but one Sun that enlighteneth the day (whereupon Cicero saith, that it is called the sun, because it having obscured all the stars, it appeareth one and alone:) so there is but one God, that illuminateth the world. ibidem. lib. 2 cap. 10.  
As nothing maketh to the perfection of unity, 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 increased:) so also GOD before the creation was perfect, and after the creation was not augmented. justinus Martyr in responsionibus ad Orthodoxos, responsione ad quaest. 113.  
As the Sun toucheth all things alike with his force and influence, yet all things do not receive it alike: so although GOD (according to his essence be present every where with every one) yet he is not alike present to others, as he is in his own temple. Idem de recta Confession, sive de Sancta & coessentali Trinitate.  
The Sun and the Moon carry a type of a great mystery. For the Sun after a certain manner representeth God, and the Moon man. As the Sun by many degrees excelleth the Moon in power and glory: so God excelleth man. As the sun is always perfectly seen, neither is at any time diminished: so GOD doth always continue perfect, full of power, wisdom, immortality, and all other good things. The Moon changeth every month, and her power dieth, showing the condition of man; and afterwards is renewed and increased, designing the future resurrection of mankind. Theophilus Antiochenus. Libro 2. ad Antolycum.  
As God is more than all human reason: so it seemeth more than reason unto me, that I know that all things are done of God. Saluianus lib. 3, de judicio.  
As God is unknown unto us according to his essence: so is he immeasurable according to his majesty. Thalassius ad Paulinumpresbyterum.  
As by the excellent structure of an house, we gather that there hath been an architect: so by the glorious frame of this world we conclude that there is a God. Philo judaeus lib. 2. legis allegoriarum.  
As the Sun entereth into the dens of Lions, and into the caverns of creeping worms without harm or pollution: so God entereth into the dwellings of man without hurt, and penetrateth to the habitation of death without corruption. Macarius. hom. 11.  
That which the Sun is unto the senses, that is God unto the understanding. The Sun illuminateth the visible world; God the invisible: the Sun illustrateth the corporal sight, God maketh glorious intellectual natures. And as the Sun 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 understanding, & things understood, this, that it may understand, the other, that they may be understood, & he is the highest among intelligible things. Greg. Nazian▪ oratione sunebri in Athan.  
As Moses serpent did eat up the serpents of the Enchanters: so God's power devours and swallows up all the power and strength of man.  
As a Painter, who guideth the pencil in the hand of his scholar, and so maketh a perfect picture, deserveth more praise than his scholar: so to God, who worketh all good in us, and effecteth every good work belongeth greater honour and glory, then to man. Lodovicus Granatensis lib. 1. Ducis Peccatorum.  
As a wife chaste and beautiful, who deserveth to be loved alone, thinketh an injury to be done unto her, if she be loved together with others: so also doth God. Idem lib. de devotione.   

God is invisible and incomprehensible.  
AS there is nothing shriller than a voice; nothing stronger than the wind; nothing more violent than a savour, and yet these being carried through the air unto our senses, are not seen with our eyes, but are perceived by other parts of our body: so God is not to be comprehended of us by sight, or by any other frail sense, but is to be looked upon with the eyes of our 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 heaven, or to sound the depth of the sea: so no man is capable of the incomprehensible majesty of God. Epiphanius haeresi. 70. contra Audianos.  
As we are not able to know the essence of any star: so we are not able to reach to the knowledge of God's essence. Philo. judaeus lib. 1. de Monarchia.  
As he that endeavoureth to sail over the main Ocean, and cannot, is forced to turn back the same way he went: so the ancient Philosophers and Orators inquiring of the nature of God, failed in wit, and faultered in tongue, confessing at the last that they could find none other thing, but that God was incomprehensible, and unmeasurable. Chrystomus hom. 28. operis imperfecti.  
As no man can measure the wind, or weigh the fire: so no man can attain unto the unsearchable judgements of the Lord.  
Even as one standing upon the shore doth see the Sea, and yet doth not see the breadth and depth of it: so the Angels, and all the other elect, which be in heaven do see God really, yet they can not comprehend either the depth of his greatness, or the altitude of his eternity. Lodovicus Granatensis lib. 1. Ducis peccatorum.  
Even as there can be found nothing more bright and visible than the sun, yet nothing is less seen than it, by reason of the excellency of his brightness, and the weakness of our sight: so there is nothing in itself more intelligible than God, yet there is nothing in this life less understood than he, for the same reasons▪ Ibidem.  
As that painter, when he depainted the funeral solemnity of a certain kings daughter, portrayed her kinsfolks with heavy countenances, and her mother more sorrowful than the rest, but when he came to delineate the father, he did cover his face with an artificial shadow, signifying thereby that his Art did here fail him: so when we speak of God, and the deep mysteries of his divinity, under awe of admiration, we are to lay our hands on our mouths, and to adore him with ineffable and chaste silence. Ibidem.   

God is not the Author of sin.  
AS the Sun, which is made to illustrate and enlighten things, cannot obscure and darken them: so God who is righteousness itself, cannot do unjustly. Origines lib. 3. contra Celsum.  
As the wicked do naughtily entreat the goodness of God: so God doth use to good end the evil works of the ungodly. Eusebius Emissenus, hom. 4. de Epiphania.  
As the Smith is not the cause, why the iron rusteth, nor the progenitor of a lively body, 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 sin and wickedness in them, Mercurius Trismegistus in Pymandro.  
As it belongeth unto God, being only good, to be the cause of every good work: so it is unmeet and incongruous, that he should be supposed the author of any evil. Fulgentius. lib. 1.  
As a master that would try his servant, whether he be good or bad, setteth in place where he may come to sweet meats and money, now if this servant take any, his master compelled him not to do ill, but laid open his bad disposition: so also God giving unto men occasion to sin, if they will sin, he doth not make them to sin, but manifesteth the maliciousness of their hearts. Chrisostomus homil. 46. operis imperfecti  
As the sun is not hurtful, although it seemeth so unto weak and bleared eyes; and as honey is not bitter to the taste, albeit sick folk deem it so: so God is not evil nor careless of men's actions, albeit wicked & reprobate men think him so. Chrisost. hom. 7. in joan.  
As it is no wonderful thing to make a golden bracelet of gold, but it is admirable to make pure gold of base lead: so to make good of good is a thing of no such wonder, but to extract virtue out of vice, this is divine. God out of the wickkednes of the ungodly done against the righteous doth extract their profit, yea out of our own faults he doth produce our welfare, for by it he worketh in us contrition, and by his favour we bring forth the fruits of repentance. Pintus in Eze. cap. 38.   

The patience and longanimity of God.  
AS God patiently suffered jonas to be swallowed of the Whaile, not that he should perish, but that he being cast up again, might more submit himself under the mighty hand of God, and more glorify him: so God from the beginning hath been patiented in suffering man to be swallowed up of that great Whaile, who was the author of prevarication, not that he should finally perish, but that he might prepare him to seek for that salvation, of which jonas was a sign. Irenaeus li. 3. contra haereses cap. 22.  
An householder doth not suddenly cast forth a faithful servant but desireth him to stay: so the Lord long suffereth, if any one hath been faithful unto him. August. sermone 146. in Lucam.  
As Cities and Common wealths do nourish hangmen and executioners of justice, by whom they may execute offenders & malefactors, not praising the office of the hangman, but tolerating his ministry for necessary uses: so God the great magistrate and justicer of this world doth suffer tyrants and oppressors, as certain hagmen, that by them he may take vengeance of ungodly men, and afterwards delivereth the tyrants unto torment; so God punished the children of Israel by the Assyrians. Theodoretus ser. 6. de Graecarum affectionum curatione.   

God's Providence.  
AS a King when he would keep any man safe from danger, placeth him in his palace, that not only the walls of the King, but also the eyes of the King may defend him from his enemies, than the which guard none can be safer: so the heavenly King by the same providence doth defend his. Lodovicus Granatensis lib. 1. Ducis Peccatorum.  
As the sun doth not only illuminate heaven, the sea and the earth, but shineth also thorough a window or a little crevice, and doth cast light into the inmost place of the house: so the divine providence doth not only preserve great things, but also respecteth the very lest, that are in the earth. Clemens Alexandrinus lib. 7. stromatum.  
As we know that there are men in a ship that directly sails into an haven, although we see none of them, by reason of the right guydance of it: so we know that God is the governor of all things by his providence, albeit we cannot see him with our carnal eyes. Theophilus Antiochenus lib. 1. ad Antolycum.  
As an house decayeth without an inhabiter; as a ship perisheth without a Pilot; and as the body dieth being forsaken of the soul: so all things go to wrack and ruin without the divine providence. 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 we know that there is a soul in a man's body, by the motion of the body, albeit the soul be invisible: so God by his providence and ordering of all things is apprehended; although by no eye he can be discerned. Theophilus Antiochenus lib. 1. ad Antolycum.  
As an Eagle carrieth her young ones upon her wings; and as a mother carrieth her child in her arms: so God supporteth his. Deuteron. cap. 1. & cap. 32.  
As God respecteth a little bird of the sea called halcyon, that in the midst of winter he sendeth a calm for fourteen days, (which the Mariners call halcyon days) till she hath hatched and fledged her young ones, that the waves of the sea may not trouble her, nor destroy her brood: so the divine providence regardeth men in all their actions, who are made according to his Image, but especially he defendeth his children, That they shall not be afraid for any terror by night, nor for the arrow that flieth by day, for the Pestilence that walketh in the darkness: nor for the sickness that destroyeth in the noon day. Isidorus Clarius orat, 56. tomis primi.  
As a skilful Architect provideth all things necessary for his building: so doth God for his creatures. Lactantius de opificio dei. cap. 6.  
Mariners, when they see a storm approaching, first call upon God, that they may arrive safely in their wished haven, than they take in their sails, and provide all things that are needful: so we must trust to the divine help and providence, yet so, that we add also our one industry. Plutarch.   

The mercy and love of God.  
AS a father, that hath a lunatic and frantic son, doth lament & grieve when he heareth his son to talk wisely with him; and presently seethe him fall out of his wits and run mad: so also our heavenly father doth grieve and lament (if so it could be) when he seethe the corruption of our nature to be so great, that in that very time, we are talking wisely with him in prayer, forthwith we run here and there, and vage and wander thorough a thousand cogitations. Lodovicus Granatensis, lib. de Devotione.  
As when a young bird doth fall out of the nest, the dam flieth after, and if a serpent catch it to devour it, the dam flittereth about, and lamenteth her loss: so God doth seek the workmanship of his hands, when it is lost, and doth bring it home: when it is wounded, he cureth it, and if it be fallen, he lifteth it up again. Clemens Alexandrinus oratione adgentes.  
As the rod of Moses turned into a serpent before Pharaoh, devoured all the Magicians rods turned into serpents: so the love of GOD as a fire devoureth the love of all worldly things. Bernardus sermone de Ascensione.  
As kings set before the eyes of race-riders and contenders, garlands, pre●ious garments and rich rewards, to the end they should not faint: so doth God, by the words of his Prophets, as by the hands of many, set before his warriors, crowns of immortality, that they with courage may contend for them. Chrisosto. hom. 55. in Mathaeum.  
As the visible light is the Henchman of the sun's brightness: so are the benefits of God Heralds of the divine bounty. Laurentius justinianus de spirituali animae resurrectione.  
As a spark of fire falling into the vast ocean is nothing in stay or appearance: so our sins are as nothing, yea much less than nothing, if they fall into the bottom less gulf of the divine mercy; for the sea, although it be great, hath a limitation, but the clemency and mercy of God hath none. Chrysost. hom. 3. de paenitentia.  
As bodies well cured, are not only restored to good health, but to a good habit: so God doth not only purge our souls from vices, but endues them with virtues. Chrysost. hom. 22. ad Hebraeos.  
As a loving father punishing him that slew his son, doth also break the sword wherewith his son was slain: so God plaguing the devil for the downfall of Adam, inflicted also punishment upon the serpent, whom the devil used as the sword of his malice. Idem hom. 7.  
God being desirous to signify his love unto us, doth liken it to the love of hens, to the care of fathers, and to the pity of mothers. Chrysost. in Psal. 14.  
As a drop of water is nothing compared to the Sea; and as a candle light is nothing to the brightness of the Sun: so neither are our misdeeds to the Divine clemency and bounty. Chrysostom hom. 13.   

The justice of God.  
AS by the quantity and greatness of one arm, we gather the quantity and greatness of the other: so by the greatness of the arm of the divine mercy, we measure also the quantity of the divine justice, seeing that there is one and the same measure of them both. Lodovicus Granatensis. lib. 1. ducis peccatorum.  
As dust is scattered before a storm, as sand is wracked together by a tempest, as the morning dew vanisheth at the suns heat: so do the wicked before the presence of the divine justice. Nazianzenus oratione 2. contra julianum.  
As a master of a family will not suffer himself to be derided and contemned of his servants, but punisheth their misdemeanours: so God, whose house this whole world is, and whose servants all men are, will not suffer himself to be blasphemed and reviled, but will take vengeance on the offenders. Lactantius de ira Dei. Cap. 27.  
As a judge inflicteth punishment upon malefactors, lest others dreaming of impunity should grow to the same liberty: so dealeth GOD with sinners, that others may be terrified and amend. Origenes Homil. 9 in jeremiam.  
As Physicians meet with some diseases before they appear: so God punisheth certain offences before they be effected. Plutarch. in Moralib.  
As some rivers do suddenly hide themselves under the earth, yet are carried thither, whither they tend: so the wrath of God although hid and secret, bringeth at the last offenders into extreme calamities, ibidem.  
As we both love and fear a Prince, as angry with the wicked, but pleased with the godly: so also we love and fear God. ibidem.  
As God is angry with them that imitate him in his thundering and lightning, and casts them into hell, as he did Salmoneus: so also is he angry with the lofty and proud, who imitate his greatness, but do not express his goodness. ibidem.  
As the pain of Childbirth taketh a Woman wheresoever it finds her, neither can she fly from it: so the enemies of the Church do taste of the divine vengeance, wheresoever it seemeth good to GOD, neither can they avoid it. Fulgentius in Psalmum. 48.  
As it is a fearful sight to see a Ship fraughted with ambergris tossed with a tempest in the midst of the Sea, so that the waves do cover it, and beat by violence the sides in sunder, whereby the Mariners cry out, and are at their wits end: so it is much more horrible, if it could be seen with human eyes, when as God doth plague a guilty conscience in the midst of vanity and ambition. Fulgentius in Psalmum 48.   

Christ.  
AS Christ was gentle and mild in his first coming: so will he be hard and inexorable in his second. Lodovicus Granat. lib. 1. Ducis peccatorum.  
In Dodona the Well of jupiter being cold, doth put out lights put into it; but being extinguished, if thou puttest them in, they are lighted: so Christ, if he touch one burning with concupiscences, doth cool and assuage his heat, but if he touch one cast down and broken in heart, he raiseth him up, and maketh him stand. Prior pars similitudinis ex libro 2. Plinii. cap. 106.  
As the herb Panacea, called of Apothecaries Oppopanax, hath a remedy for all diseases: so the death of Christ is powerful against all hurtful affections, and dangerous desires. Prior pars si●mil. ex lib. 25. Plin. cap. 4.  
As Christ's coat was without wemme: so his life was without crime.  
As without the Sun, there should be continual night: so without Christ there should be everlasting destruction. Clemens Alexandrinus ad Gentes.  
As an Husbandman doth cast his seed not in this corner and in that corner of his land, but casteth it every where throughout his whole land: so Christ commendeth the doctrine of piety to rich and poor, learned and ignorant, to the strong and weak, albeit he, knoweth what success it shall have. Chrysostom Hom. 45. ●n Matthew.  
As the soul is the life of the body: so Christ is the life of the soul. Petrus Chrysologus sermone 19  
As at the coming of the devil all nations mourned: so at the coming of the Lord jesus all people rejoiced. Arnobius in Psal. 46.  
As an advocate pleading for an offender, taketh upon himself the cause and faults of him, whom he patronizeth, as if they were his own, when notwithstanding he is guiltless: so Christ being without sin: took upon him our transgressions, and suffered for them, as if they had been his own. chrysostom Sermone adversus haereticos. tom. 5.  
As in a red hot sword there are actions and perfections of two natures, the iron cuts, and the fire burns: so in Christ there is two Natures his Divinity and Humanity, and both have their actions and perfections. Damascenus lib. 3. cap. 15. defied.  
As the Vnscorne by touching poisoned water with his Horn maketh it wholesome, whereupon Naturalistes say, that before he drinks, he putteth his Horn into the Water: so Christ by his Humanity hath made the poisoned Waters wholesome, and hath purified our souls from infection. jacobus de Valentia in Psalmum. 42.  
As Gold and a Pearl make one Ring: so GOD and man make one Christ.  
Themistocles having offended Philip the King of Macedonia, and could no way appease his anger, meeting his young son Alexander, took him in his arms, and met Philip in the face, Philip seeing the smile countenannce of the child, was well pleased with Themistocles: even so, if through thy manifold sins and heinous offences, thou provoke the heavy displeasure of thy God, insomuch as thou shalt tremble for horror, take his only begotten and well-beloved son jesus in thine arms, and then he neither can, nor will be angry with thee.  
It is written, that the blood of a Lamb doth appease the cruel rage of a fierce Lion: so the blood of the immaculate Lamb Christ doth pacify the wrath of God.  
When the brethren of joseph, had sold him to the Ismaelites, to pacify their Father jacob, they brought his Coat all to be bloudyed: so if we will appease GOD our Father, we must bring unto him the bloody Garment of his son.  
The Adamant though it be so hard that nothing can bruise it, yet if the warm blood of a Goat be powered upon it, it bursteth: so although the heart of the Atheist & unbeliever be so hard, that neither reward nor revenge can mollify it, so stout that no persuasion can break it, yet if the grace of God purchased by the blood of Christ, do but once touch it, it renteth in sunder, and is enforced to acknowledge an omnipotent and everlasting jehovah.  
Astrologers say that the Sun passeth through these three signs, Leo, Virgo, and Libra: so the Son of righteousness, Chryst jesus in the law came as a Lion, threatening and destroying; in the time of grace he came into the lap of a Virgin in great humility, and at the day of judgement he will come in Libra, to give to every one according as he hath deserved.  
As Theseus being guided by Ariadne's thread, which she tied at the entrance into Dedalus Labyrinth, escaped all the danger and error of it: even so we must make Christ the door, by which we must enter into the Labyrinth of all our affairs, and tie Rahabs thread at this entrance, and follow it all the way, that so we may be safe, and go in, and out, and find pasture.  
As the life of Christ is the life of life: so the death of Christ is the death of death.  
It is reported that the Lybard useth a strange kind of policy to the Ape. He lieth down upon the ground as though he were stark dead, which the Apes seeing come altogether, and in despite skip upon him. This the Libard beareth patiently till he thinks they have wearied themselves with their sporting. Then suddenly he likewise leaps up and catches one in his mouth, and in each foot one, which immediately he killeth and devoureth: so Christ being laid in the dust, the devil insulted over him and trampled upon him, but he like a lively Libard, starting up on Easter day, astonished the soldiers set to keep him which were the devils Apes, and made them lie like dead men.  
As blind Samson by his death killed the Philistines, when they were playing the Apes in mocking and mowing at him: so Christ by his death destroyed the devil.  
Straliger writeth, that the Chameleon when he espies a serpent taking shade under a tree, climbs up into that tree, and let's down a thread, breathed out of his mouth as small as a Spider's thread, at the end whereof there is a little drop as clear as any pearl, which falling upon the Serpent's head kills him: so Christ climbing up into the tree of his Cross, let's down a thread of blood issuing out of his side, like Rahabs red thread hanging out of her window, the least drop whereof being so precious and so peerless, falling upon the serpent's head kills him.  
The wild Bull of all things cannot abide any red colour, therefore the hunter for the nonce standing before a Tree, puts on a red garment, whom when the Bull sees, he runs hard at him, as hard as he can drive, but the Hunter slipping aside, the bulls horns stick fast in the Tree, as when David slipped aside, saul's spear stuck fast in the wall: so Christ standing before the Tree of his Cross, puts on a red garment dipped and died in his own blood, as one that cometh with red garments from Bozra, therefore the Devil and his Angels, like wild Bulls of Bazan run at him, but he shifting for himself, their horns stick fast in his cross, as Abraham's Ram by his horns stuck fast in the briars; thus is the devil caught and killed.  
A Dragon indeed kills an Elephant, yet so as the Elephant falling down kills the Dragon with him; an Elephant kills Eleazar, yet so as Eleazar falling down, kills the Elephant with him: so the devil killing Christ was killed of him.  
When Mahomet the second of that name, besieged Belgrade in Servia, one of his Captains at length got up upon the wall of the City with banner displayed. A noble Bohemian espying this, ran to the Captain, and clasping him fast about the middle, asked one Capistranus standing beneath, whether it would be any danger of damnation to his soul, if he should cast himself down headlong with the Dog (so he termed the Turk) to be slain with him. Capistranus answering that it was no danger at all to his soul, the Bohemian forthwith tumbled himself down with the Turk in his arms, and so by his own death only, saved the life of all the City: so the devil like the great Turk, besieging not only one City, but even all mankind, Christ alone like this noble Bohemian encountered with him. And seeing the case was so, that this Dog the Devil, could not be killed stark dead, except Christ died also, therefore he made no reckoning nor account of his life, but gave himself to death for us, that he only dying for all the people, by his death our deadly enemy might for ever be destroyed.  
As it was bootless for Goliath to brandish his spear against David: so it little availed the Devil to shake his spear likewise in the hand of the soldior against the heart of Christ.  
As David having heard Goliath prate & talk his pleasure, when they came to the point, at the first stroke overthrew him: so Christ with that very self same spear, which gave him a little veny in comparison, or (if it be lawful for me so to speak) but a philip on the side, which was soon after recured, gave the Devil a deadly wound in the forehead, which with all his paws he shall never be able to claw off.  
As David only with his sling slew Goliath: so Christ only by his death, and by the power of his cross, which is the sling of David, did conquer and subdue the devil.  
The Palm tree, though it have many weights at the top, and many snakes at the root, yet still it says, I am neither oppressed with the weights, nor distressed with the snakes; Penny royal being hung up in the larder house, yet buds his yellow flowers, and Noah's Olive tree being drowned under the water, yet keeps her green branch; and Aaron's rod being clung and dry, yet brings forth ripe Almonds, and Moses bramble bush being set on fire, yet shines and is not consumed: so Christ the true Palm tree, though all the judgements of God, and all the sins of the world, like unsupportable weights were laid upon him, yea though the cursed jews stood beneath like venomous snakes hissing and biting at him, yet he was neither so oppressed with them, nor so distressed with these, but that even upon his cross he did most flourish, when he was most afflicted.  
The Phoenix though sitting in his neaste among the hot spices of Arabia he be burnt to ashes, yet still he says, I die not, but old age dieth in me: so Christ the true Phoenix, though lying in his grave among the hot spices, wherewith Nichodemus embalmed him, he was never like to rise from death to life again, yet he died not, but mortality died in him, and immortality so lived in him, that even in his sepulchre he did most live, when he seemed most to be dead.  
Epaminondas being sore wounded in fight, demanded of his soldiers standing by, whether his enemies were overthrown or no. They answered yea. Then whether his buckler were hole or no. They aunswerered also I. Nay then (says he) all is well. This is not the end of my life, but the beginning of my glory. For now your dear Epaminondas dying thus gloriously shall rather be borne again then buried: so Christ was sore wounded, but his enemies, death and the Devil were overthrown and spoiled. His Buckler, which was his godhead, was whole and untouched. Therefore▪ there was no harm done. His death was no death, but an exaltation unto greater glory.  
As snow covereth the ground when it is ragged and deformed: so Christ with his coat without seam, covereth our sins, and though they were as crimson, yet he maketh them white as snow.  
As gedeon's fleece when it was moist, the earth was dry, but when it was dry, the earth was moist: so when Christ's fleece was moist as a green Tree, than were all we dry like rotten sticks, but when his fleece was dry, all the blood and water being wrung out of his precious side, than were we moistened with his grace.  
As jacob travailing towards Haram, when he had laid an heap of stones under his head, and taken a nap by the way, was much revived with it after his tedious journey: so Christ travailing towards heaven, when he had slept a little in that stony sepulchre, which was hewn out of a Rock, lived then most Princely after his painful passion.  
As jonas was in the Whale's belly three days and three nights: so and so long was the Son of man in the bowels of the earth, yet he had no more hurt than jonas had.  
As Daniel was not hurt of the hungry Lions: so Christ was not hurt either of the terrors of death, or of the horrors of Hell.  
As Adam and Eve both in one day were expelled out of Paradise about noon when the wind blewe: so Christ and the thief both in one day were received into Paradise, yea both in one hour of the day, about the sixth hour, that is about twelve a clock in the day time.  
As Peter's shadow gave health to the sick: so Christ's shadow giveth life to the dead.  
As Elizeus being dead, raised up one from the dead: so Christ being dead, was a Physician to the dead.  
Pliny reporteth, that there was a dial set in Campus Martius, to note the shadows of the sun, which agreeing very well at the first, afterwards for thirty years together did not agree with the sun: so all the time of those thirty, yea three and thirty years that Christ lived in his hmiliation here upon earth, you might have seen such a dial, in which time the shadow of the dial did not agree with the shining of the sun, but thanks be to God all the better for us.  
As the sun went backward ten degrees in the dial, when Ezechias went forward fifteen degrees in his life, he lived fifteen years longer: so the going of this sun jesus Christ ten degrees backward, hath healed all our sickness, and set us a thousand degrees forward, and infinitely advanced us by his death to euersting life.  
As Rachel died herself in childbirth to bring forth her son Benjamin alive: so Christ died to bring us unto everlasting life.  
As when many birds are caught in a net, if a Pelican, or any other great bird that is among them get out, all the rest that are little ones follow after: so Christ as a great bird having 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 evil: so far the cross of Christ excelleth the tree of life.  
As honey being found in a dead Lion, the death of the Lion was the sustenance of Samson: so Christ's gall is our honey, & the bitter death of Christ by reason of his righteousness is the sweet life of man.  
As Hamon's face was covered when he was condemned to die: so the suns face was covered, when Christ was condemned to die.  
As David rend his garment when he heard of jonathans' death: so the Temple rend his vail when it heard of Christ's death.  
As the king of Ninivy threw up dust upon his head when he and his subjects were appointed to die: so the graves opened & threw up dust upon their heads when Christ was appointed to die.  
As job cut his hair when he heard of his children's death: so the stones were cut in pieces and clove asunder, when they heard of Christ's death.  
As there were four rivers in the terrestrial Paradise, which watered the whole earth: so in Christ, who is our Paradise, there are found four fountains. The first fountain is of mercy to wash away our sins with the water of remission. The second is of wisdom to assuage our thirst with the water of discretion. The third of grace to water the plants of good works with the dew of devotion. And the fourth fountain is, to season our affections with the waters of emulation. Bernardus sermone primo de nativitate Christi.  
As the Sun exceedeth all celestial lights in quantity, brightness, dignity and power: so Christ excelleth all the Saints in goodness, wisdom, honour, & might. F. joannes a S. Geminiano's lib. 1. de caelo et elements. cap. 91  
Olympus a mountain of Macedonia is so high, that the clouds are said to be under it, for it is of such an altitude, that never any wind toucheth the top of it, neither any grossness of air ascendeth to it, which the Philosophers ascending, that they might view the courses & motions of the stars, could not live there, unless they carried with them sponges full of water, that so, by the attraction of water they might draw grosser air, as it is reported in history: so Christ hath so far exceeded all the Saints in excellency of life, all the whirlwinds of passions and tribulations in the altitude of patience, and all men in the height of wisdom, so that the philosophers could not reach unto the height of his divinity, but by sponges, that is, by creatures full of the water of celestial wisdom. Ibidem.  
As the herb Dracontea hath the similitude of a serpent, but is without venom, yea it is most contrary to serpents, and especially to vipers: so Christ had the shape of sinful flesh; but he was altogether without sin, yea he is most opposite to it, and especially to the devil. Idem lib. 3. de vegetabilibus et plantis, cap. 85.  
As the flower is the Medium between the branch and the fruit: so Christ is the mediator between man and God. Ibid.  
As a Hen doth gather her chickens under her wings, doth defend them against the kite, & doth feed them with the meat she findeth: so Christ doth gather his elect under the wings of his protection in one faith & unity of the church, doth defend then against the raging of the world, & doth feed them not only with material bread, but with the spiritual food of his heavenly 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 own substance still remaining: so man by the working of the holy Ghost, is transformed into God, yet still remaining man, being a partaker of the divine purity & nobleness, as he was a partaker, who said: I do not now live, but Christ liveth in me. Ludou. Granat. li. 1 duke. peccat.  
As oil among all liquid substances is the fittest too preserve light, and to cure wounds: so the dinine unction of the holy Ghost doth cure the wounds of our will, and doth illuminate the darkness of ourunderstanding. ibidem.  
As he that is over come with much wine loseth the use of his senses, neither differeth much from a dead man, by reason of the strength of the wine: so when any one is full of the heavenly wine of the holy Ghost, he dieth to the world and hath all his senses with all their desires shackled and fettered. Ibidem.  
As water set over a fire, when it doth wax hot, as if it had forgot the own proper nature, swelleth aloft, imitating the nature and lightness of the fire: so also the soul being inflamed with the heavenly fire of the holy Ghost, is exalted above itself, and carried up to heaven, whence that fire is sent. Ibidem.  
As the Sun shineth of his own accord; the day is enlightened; a fountain streameth; and a shower falleth: so the heavenly spirit infuseth itself. Cyprian.  
As the soul infused into the body, is sufficient to make all the members living, & to move and direct them unto their several offices and functions; which are many & divers: so the grace of the holy Ghost which is a form supernatural and divine ' when it once hath entered into the soul, is, sufficient to move and direct it to the acting and execuring of all the duties of a spiritual life. Lod. Gran. in lib. de devotione.  
As it is not possible that the earth should fructify only by rain, except the wind doth blow upon it: so it is not possible that only doctrine should correct a man, except the holy Ghost work together in his heart. Chrysost. hom. 20. oper. imperf.  
As the figures of things are not seen in a blemished glass so a man cannot recelue illumination from the holy Ghost, except he cast away sin and the lusts of the flesh. Basilius de spiritu sancto.  
As fire is not diminished, albeit many candles be lighted at it; & as Science is not impaired, although it maketh many men skilful: so the holy Ghost is never a whit impoverished, although they be innumerable that participate of his graces. Philo judaeus lib. de gigantibus.  
As one & the same shower descending upon the world, appeareth white upon thorns, red upon roses, purple upon the hyacinth, and of other colours falling upon divers and sundry coloured things: so the holy Ghost being one, & not any way divisible, doth divide his grace to every one as he pleaseth, in one he is wisdom, in an other sanctification, in an other prophecy etc. and yet the same Spirit. Cyrillus jerosolymit. 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 soul doth give life to all the parts and members of man's body, making the cye to see, the care to hear, & so in the rest: so the holy Ghost doth give life to the members of Christ's body, which is his Church Idem, lib. de gratia novi testamenti.  
As heat cometh from fire: so the holy Spirit proceedeth from the Father. Paschasius de Spiritu sancto.  
As Aaron is called Christ, and David and Saul, and others also, and yet there is but one true Christ: so an Angel is called a spirit, and our soul is called a spirit, and the wind is called a spirit, and there is an unclean spirit, and yet there is peculiarly, but one holy Spirit. Cyrillus jerosolymit, catechesi 16.  
The holy Ghost is compared to fire, to a Dove; to a cloud; and to a wind. To fire, because he doth enlighten our understanding, and exalteth it from the earth to heaven. To a Dove, because he maketh us simple, gentle, peaceable, and friends to all. To a Cloud, because he doth refresh and cool us, and defend us from the heat of the flesh, and doth assuage and moderate the madness and fury of our passions. And to a vehement and strong wind, because he moveth and inclineth our will to all good. Lodovicus Granatensis lib. 1 ducis peccatorum.   

Heaven.  
EVen as King Assuerus in his imperial city of Susan showed to his Princes all his majesty, cost, & royal magnificence: so the great King of Kings in his imperial and royal city of heaven doth show to his elect the unmesurablenesse of his riches, wisdom, liberality and goodness, and the glory and excellency of his majesty. Lodovicus Granatensis lib. 1. Ducis peccatorum.  
As no man entered into the palace of king Assuerus clothed in sackcloth: so it is lawful for no man to enter into the palace of God with a servile garment, but he must be clothed with a wedding garment, that is, adorned and beautified with true love and charity. idem in eod lib.  
As a captain when he goeth forth to fight, or when he begirdeth any defenced castle, deviseth many kind of stratagems for the obtaining of it, raiseth fortresses, maketh bulwarks, and useth many inventions to assault and batter it, that at the length he may conquer it: so by all means we must labour and endeavour, that we may get unto ourselves that most excellent place and chiefest good: for it is written; The kingdom of heaven suffereth violence, and the violent take it by force. Lodovicus Granatensis in lib. de devotione.  
As the Patriarch jacob thought his 7. years service short in respect of the great love he bore to Rachel: so we should think all the tribulations of this world short in respect of the great love we should bear to Heaven, which is more beautiful than any Rachel. Idem in suis Meditationibus.  
As a traveler goes far from his country and family, yet is desirous to return thither again: even so we as banished from this world, should long for our return to heaven, our true born country. Stella de contemptu mundi.  
As the precious pearls called Unions, albeit they be bred in the sea, yet have more affinity with heaven, the semblance of which they do represent: so a godly & a generous mind doth more depend of heaven whence he fetcheth his original, then of the earth, in which he liveth.  
As a house excelleth a few ashes, as a city excelleth a house, a province a city, the Roman empire, a province, and all the earth the Roman Empire, and the whole circumference the point of a circle: so far incomparably Heaven extendeth and excelleth the comparison and proportion of all other things. Cyrillus jerosolymitanus catechesi. 6.  
As there is extreme darkness in hell: so there is glorious light in heaven. Basilius lib. hexa.  
As a spherical figure is most capable to contain things: so heaven being of the same figure is most capable of all joys and blessedness.  
As there are ten commandments in Moses Tables: so according to modern Astrologers, there are ten spheres in heaven. Luna, Mercurius, Venus, Sol, Mars, jupiter, Saturnus, Caelum stellatum, Caelum cristallinun, sive aqueum, and Primum mobile.   

Angels.  
EVen as the elder brethren do carry their younger brethren, when they be but little ones, in their arms, and do keep them with great care and providence: after the same manner the Angels, which are as our elder brethren, do tend and keep us, who are as their younger brethren, & little ones, and do bear us in their hands. Lodo. Granatens. lib. de devotione.  
As Angels are pure spirits: so also pure worship and spiritual service is required of them. ibidem.  
As caelum crystallinun sive aqueum is not seen of us: so Angels in their own nature are not visible unto us. F. joannes a S. Geminiano's libro 1. de caelo & Elementis. Cap. 5.  
As the fire is of a more subtle substance than any other element: so Angels are of a more immaterial substance, than any other creature. ibidem.  
As the fire is moved of Sol and Mars, as saith Rabbi Moses: so Angels are moved of God, who always attend his will. ibidem.  
As the fire cannot be touched by reason of the heat: so Angels cannot be touched by reason of their immaterialities ibidem.  
As the fire is a powerful element for devastation: so are angels in executing the wrath of God.  
As a Physician leaveth his patiented when he is past cure: so the angels leave us, when we fall into desperation. Origenes hom. 2 in Hieremiam.  
As there are powers under earthly kings for ordering of state matters: so there are principalities under the heavenly king for executing of his will, and setting forth his praise. Epiphanius haeresi. 4.  
As our friends lament for us, when as by reason of sickness and weakness, we can receive no meat: so the holy Angels do mourn for their souls, that are not fed with celestial and spiritual food. Macarius' hom. prima.  
As smoke banisheth Bees, and filthy savours drive away doves: so the corrupted stinch of sin driveth away the Angel, that is the keeper of our life. Basilius in Psalm. 33.  
As in martial affairs some soldiers are appointed to administer and bestow honours, and some to execute vengeance & punishment: so holy Angels are sent to the good and preservation of man, but devils are sent to punish the wicked and rebellious. Chrisostom hom. 3 de patientia job.  
As after death there is no repentance available unto man: so after the fall of Angels there was no place of repentance left unto them. Damascenus lib. 2 de fide cap. 4.   

The word of God.  
AS the same Manna was wholesome food unto some, and corruption and worms unto others: so the same word of God is salvation unto some, and destruction unto others. Orig. hom. 3 in numeros.  
Wine much comforteth those that be sound, and as the scripture saith, it maketh merry the heart of man, but if he drink it that hath a fever, it bringeth danger and destruction unto him: so the word of God bringeth life unto some, and death unto others. Idem homil. 5. in judic.  
As a lantern doth lighten our steps: so the word of God doth illuminate our understandings. Hilarius in Psal. 118.  
A Tree by continual moisture doth grow to a great height: so a soul that is continually watered with the divine word, cometh to the perfection of Virtue. Chrisostomus hom. de Anna et Samuelis educatione.  
As to be hungry is a sign of bodily health: so to hunger and thirst after the word of God is a token of spiritual health: Idem hom. 15. in Genesin.  
As a sword doth cut off the flesh: so the divine word doth cut off carnal concupiscences. Ibidem Homil. 8. operis imperfecti.  
Rain that falls upon a stone, makes it moist without, but it continues dry within, because the moisture doth not penetrate into it: so the word of God falling upon a worldly man, doth make a sound in his ears, but doth not pierce his heart. idem. hom. 31.  
As every member receiveth nourishment from the stomach, & doth convert it, according to the nature of the member, as that which the liver receiveth, becomes blood, that which the gall receiveth, becomes choler, that which the lungs receive, becomes phlegm, & that which passeth into the paps becomes milk: so all receive the word of God uttered by his minister & preacher, but every one doth convert it according to the disposition of his heart, they that have good hearts, convert it into life, perverse hearts turn it into anger and choler, others into milk, that is, into sweet love, others into hatred, as into hurtful phlegm, which is to be spewed up. idem. hom. 38.  
As Iron doth mollify the hard earth: so the word of God doth mollify the hardness of man's heart. idem hom. 40.  
Wholesome medicines & antidotes being taken without the direction of a Physician, oftentimes become deadly and dangerous: so the word of God being taken with out the magistery of God's preacher, without direction of his minister, and beyond the analogy of faith, becomes mortal and deadly unto the hearer, reader, or receiver. Petrus Chrysologus sermone 156. de Epiphania.  
As the body is nourished by earthly food: so is the soul by the food of the heavenly word: Caesarius Arelatensis Hom. 22.  
Swine do tread Roses under their feet, and seek for dirt, they refuse partridges & delicates, & do greedily hunt after acorns and other swash: so frantic worldlings have no taste of the word of God, but most greedily gape after the uncertain riches of this world. Hector Pintus in cap. 3 Ezechiel.  
As he that would set upon his enemies, or defend himself from them, doth need a sword, by handling of which he may smite them: so he that would triumph over the world, the flesh and the devil, the terrible enemies of his soul, must carry in his hands, that is, in his works, the word of God. Ibidem.  
There is a water in Macedonia, that being drunk of Sheep doth make them white: so the doctrine of Christ being received into the souls of believers doth make them clean and pure. F. joannes a S. Geminiano's libro. 1. de caelo & elementis cap. 23.  
As rain doth purify the Air: so the doctrine of the word of God doth mundify the heart of man. ibidem.  
As the light doth show unto us the forms and shapes of things: so the word of GOD doth manifest unto us the forms and fashions of vices and virtues Idem. libro 1. de caelo & Elementis. Cap. 82.  
As soar eyes cannot abide the light: so wicked persons cannot abide the word of God. ibidem.  
As seed doth draw unto it the moisture of the earth: so the word of GOD doth draw unto it the affection of the soul. Idem, lib. 3. de vegetabilibus & plantis, cap. 79.  
As an arrow doth pierce the body: so the word of God doth pierce & penetrate the soul. idem, lib. 9 de artificibus, & rebus artificialibus, cap. 79.  
As a medicine doth purge, water wash, and rain make fruitful: so the word of God doth purge the soul from corrupt affections, doth wash it clean from filthy sins, and maketh it fruitful in good works, Ibidem.  
As the want of meat doth famish the body: so the want of God's word doth pine the soul. idem, lib. 1. de actibus & moribus humanis, cap. 82.  
The precious stone Draconites can neither be polished, nor admitteth any Art, being otherwise of itself elegant, fair and translucent: so the holy word of God, hath his splendour of himself, neither doth admit the affected Art of Philosophy or Rhetoric.  
The Cedar and luniper being anointed with oil, do neither feel worms, nor are subject to rottenness: so that soul that is once endued with the juice of the divine word, doth feel no corruption of this world.  
The leaves of the Tree Rhododendros are poison unto beasts, but medicine for men against Serpents: so the word of GOD is wholesome nourishment unto wise, sober and discreet men, but to fools and wicked men it ministereth an occasion of heresy and impiety.  
As it was foolish to leave the fountains, and follow the rivers: so is it foolish to leave the Holy Scriptures, and follow Quodlibetaries, and the quirks of Sophisters.  
As Alexander the great commanded, that none should paint him but Apelles, none should cast him in any metal but Lysippus, or engrave his picture in any jewel, but Pyrgoteles, being excellent Artificers: so it is not meet that the word of God should be preached of every one, nor that virtue should be praised of every lewd and idle headed fellow.  
We do not neglect the gold, though it lie in the dirty e aith; nor the pure coin, for that it cometh out of the homely press; nor the precious stone Aetites, which is found in the filthy nests of the Eagle; nor the precious Gem Draconites, though it be ever taken out of the head of the poisoned Dragon: so we must not less estimate or reverence the word of God, though it be uttered of a sinful man, or pronounced out of an earthen vessel.  
As Iron gathers rust if it be not used: so the soul gathers corruption, if it be not conversant in reading the Holy scriptures. Agustin. quaest. 1 20. ex utroque testamento.  
As Frankincense doth not smell, except it be put into the fire; and as mustard seed doth not bite, except it be ground to mustard: so no sentence of the Holy Scripture doth show his force, except it be boiled and concocted in the heart, Idem in speculo peccatorum.  
As GOD is closed in the Heavens: so is he hid in the scriptures. And as all men see this corporal Heaven, but do not see GOD dwelling in it: so all men read the divine scriptures, but all men understand not the God of truth laid down in the scriptures, unless he be so baptized, that he receive the Holy Ghost. Chrisostom. hom. 4. oper. imperf.  
As jacob strove with the Angel in whom GOD was, who confessed himself to be overcome: so the lover of the word of God must strive with the scripture in which God is, and which is of God, neither let it pass from him until he hath sucked from it health and comfort for his soul. Rupertus lib. 6.  
As in a glass we see both our beauty & deformity: so in the scripture we behold what is good in us and what is nought. F. joannes a S. Geminiano's lib. 9 de artificibus, et rebus artificialibus cap. 66.   

The Church.  
AS the natural heat of our bodies is helped of the exterior heat of heaven; and as nature, although most careful to preserve itself, doth resceive much help of external medicines, created to that end of God: so also the light and inward help of grace is much helped by the light and doctrine of the Church. Lodovicus Granatensis libro 2. Ducis Peccatorum.  
As men are carried over the Sea in a ship to the court of any Prince: so men are carried to God in the ship of the church, whose Pilot Christ is. Clemens Rom. epist. 1. ad jacobum.  
As they that are wronged at one Haven, do arrive at another: so they that have been misled by the false Church, let them haste to the true. Cyprianus li. 3. epist. 13.  
As a branch is nourished by the sap of the root: so are Christians nourished by the milk of the church. Cyprianus de simplicitate praelatorum.  
As God is our father: so the church is our mother. Cyprianus.  
As a rountaine hath many rivers: so the Church hath many members. Cyprianus.  
As a man traveling to a far Country commendeth his Wife to his dear friend, whom he choyselie keepeth, that her chastity may not be corrupted: so Christ going to his Father commended and committed his Church to Preachers and Ministers, his faithful servants, which they must keep till his coming incorrupt and inviolate. Cyprianus ex sententiis Ep●scoporum concilij Carthaginensis.  
As Music doth not delight the hearer except there be concord: so GOD is not delighted in the church except there be unity and consent. Origenes tractatu 6. in Math.  
As many corns make one loaf: so many faithful people one Church. Eusebius Emissenus hom. 5. de pascha.  
As in a commonwealth some rule and some obey: so in the Church some are pastors and some are sheep. Gregorius Nazianz. de modestia in disputationibus.  
As a Wife is not put from her Husband, but only for fornication: so the church is not put from Christ, but only for transgression. Chrisost. hom. 32. operis imperfecti.  
As a Woman is not known whether she will stand chaste, till she hath been solicited of vicious men, and then she is discerned: so the faith of the Church is not well known, except Antichristes come unto it. Chrysost. Homil. 2. in epist. Rom.   

Preachers.  
AS Trees, which make large increase for themselves before they bear, become much more fruitful afterwards unto their owners: so Preachers the more learned they are, and the more time they have well spent in the deep mysteries of Divinity, the more profitable they are unto their hearers, for according to the quality of their fruits, such shall be the profit of their auditors. Lodovicus Granat. lib. de Devotione.  
As that gold is not base, which is found among coals, then that which is found among precious stones; and as that medicine is not of lesser virtue, which is drunk out of a vessel of Clay, then that which is drunk out of a Vessel of Alabaster: so the word of GOD preached by a wicked man is not debased, nor made better by a good man, but of itself is forcible, neither needeth the authority of man to grace it. ibidem.  
As the prayer of Moses rather procured the victory against Amalech, than all the sword that were drawn; so also we must suppose and believe, that in the conversion of a sinner, the prayers, sighs, and groans of a true Preacher have no lesser part, than all the other voices and words, albeit they be ingenious, acute, and eloquent, Ibidem.  
As water is conveyed into Orchards and Gardens by conduit pipes: so by preachers the water of wisdom is conveyed into the church. ibidem.  
As a sour casteth some seeds into barren land: so Preachers cast some of the heavenly seed into barren ears and sterile hearts. Clemens Rom. lib. 3. recognitionum.  
As the Priest when he sacrificed, was to look that there was no spot nor blemish in the beast: so he that preacheth the Gospel, is to look that there be no error in his preaching, nor fault in his doctrine. Orignes libro 10. in Epist. ad Rom. cap. 16.  
As the Priests of the old Testament carried urim and Thummim upon their breasts; so the Preachers of the new Testament should be unto their auditors both an instruction of verity, and an example of sanctity.  
As men that are given to wine and banqueting, do inquire after feasters and riotous persons: so men studious of their salvation should seek after learned Preachers, and zealous Divines. Chrysost. oratione 2. adversus judaeos.  
As a fountain doth flow, albeit few or none do drink of it: so a Preacher should not desist from his function, albeit few or none do hear him. idem concione 1. de Lazaro.  
As a Merchant doth not leave of his traffic for a few losses: so a Preacher should not leave his preaching for the the ingratitude of a few lost castaways. Ibidem.  
As a Hammer, an anvil, and a pair of Tongues, are a Smith's instruments, by which he effecteth what he intendeth: so the books of the Prophets and Apostles, and all the holy Scriptures are the instruments of preachers, by which they work men's souls either unto reformation of a new life, or unto confirmation in uprightness. Chrysost. concione 3. de Lazaro.  
As laborious husbandmen by tillage reap earthly gains of the earth: so painful pastors by their doctrine reap spiritual gains, which neither can perish, nor be corrupted. Idem hom. 1. in Isaiam super illis verbis, vidi dominum sedentem.  
As good parents give unto their children, not only those things that do delight, but those things that also benefit: so faithful preachers and just dispensers of God's mysteries do not preach pleasing things, and sow pillows under their auditor's cibows, but do tell them what is best for their behoof. ibidem.  
As mothers bear with their wayward children: so should preachers bear with their untoward hearers, and seek by all means to win them, for greater is the affection of the spirit, then of nature. idem hom. 1. in eadem verba.  
As Sailors have havens and islands to rest themselves in: so preachers should have their times & opportunities of recreation and repast. idem sermene in Ozian.  
As a husbandman there soweth his seed plentifully, where he seethe the ground fruitful and purged from weeds: so a Preacher having got a spiritual field fruitful and clean, doth abundantly with great alacrity disseminate the divine seed. idem hom. 2. in Genesin.  
As Physicians first minister corrosives, and then cordials; and as father's seeing their children disordered, do first correct them with words, and after do admonish & comfort them: so a preacher after increpation and rebuking, doth add comfort & consolation, and after the kill letter of the law doth preach the quickening spirit of the Gospel. idem. hom. 7. in Genesin.  
As husbandmen do make ready their scythes, prepare their barns, and feed their oxen, that they may the better inn their harvest: so a preacher must make his best preparation for the winning of souls. ibid.  
As no man blameth a physician, that hath well done his duty: so no man should rebuke a preacher, that hath well executed his function. idem. hom. 13. in Genesin.  
As a schoolmaster bestowing his pains on a scholar, grieveth at his non-proficiency: so a preacher bestowing his pains on an auditory, taketh it in ill part, if they do not profit by him. ibidem.  
Physicians do be are with the sick kicking them with their heels, and reviling them with slanders and reproaches, because they seek for nothing else, but the health of their patients; and although their patients rend their clothes in their distemperature, yet they leave not their cure: so a Preacher although he be ill entreated of his auditors, should not cease his preaching, because he seeketh them and not theirs, ibidem.  
As children would be ashamed to return without profit from the school, if their parents should every day examine what they learned: so would auditors be ashamed so often to return from sermons without profit, if the Preachers examined what they had profited. idem. hom. 32.  
As Painters now layeth on these colours, now on those, for the better portraying of a beautiful picture: so a preacher sometimes speaketh of heaven & sometimes of hell to reclaim men from vice unto virtue. ibidem.  
As Physicians do not use one kind of cure, but when they see that the disease can not be overthrown by one medicine, they excogitate an other: so the Physician of our souls doth use many kinds of cure in his spiritual business. ibidem.  
As it is the manner of Physicians, albeit they see the diseases of their patient to be greater than their art can cure, yet they do not omit their duty, but set abroach all their skill, to see if they may either recure his malady, or prolong his days; and if they profit nothing, yet they have the greater excuse: so a Preacher should pretermit nothing that belongs unto his duty and function idem. hom. 43.  
As one schoolmaster is sufficient to teach an hundred boys: so one Preacher like unto Paul is enough to instruct many auditors. idem hom. 10. in 1. Timoth.  
As they that cast nets into the sea, do not know what fishes they shall take, but those that God sends enter in: so when a Preacher doth cast over the people the net of the divine word, he knoweth not who will come unto God; but whomsoever God stirreth up, they cleave unto his doctrine. idem hom. 7. operis imperfecti.  
When an horse seethe an open plain field, he is stirred up to the race: so when a Preacher seethe the Church full, he teacheth with delight. idem hom. 9 operis imperfecti.  
As a king rejoiceth when he seethe himself encompassed with the strong hand of a valiant and populous army: so a Preacher rejoiceth, when he is encompassed with a venerable and populous auditory. idem hom. 21.  
As a plentiful harvest is a token of a diligent husbandman: so a full Church is a note of a painful pastor. idem hom. 36.  
As Dyer's often dip their clothes that they may take the deeper tincture: so Preachers should often dip the souls of their hearers in the die of the divine word, that they may be washed from their old corruption, and be died with the tincture of a new beauty. idem hom de fide, & lege naturae.  
As buyers and sellers exchange one thing for another: so Preachers for their spiritual gifts, do reap of their hearers temporal goods. idem hom. 15. ad Philippen.  
As Bees have both honey and a sting: so preachers must teach both Law and Gospel. idem serm. 83.  
As the Apostles were not frustrated of their reward, whether the people received them or no: so neither shall preachers. Aug. lib. 1. contra Crescorium. cap. 5.  
As a Cock croweth in the darkness of the night: so a preacher croweth in the darkness of this world. Greg. lib. 30. Moral cap. 5.  
As a Cock clappeth his wings before he crows: so a preacher should provide and prepare himself before he preacheth. Ibidem.  
An Aethiopian entereth black into the bathe, and cometh out black again, yet notwithstanding he that keepeth the bath receiveth his money: so doth a preacher receive his reward, albeit his auditors profit nothing at all idm. epi. 101  
If Birds fly before they be fledge, they work their own ruin: so it scholars preach before they be fit and able, they work both their own, and their auditors overthrow. idem 3. part pastoralis. cap. 26.  
Unripe Apples, that are blown down with the wind, have neither sweetness, neither do they profit the stomach, but those that are ripe are sweet and toothsome: so they that are Fathers and teachers before their time, have neither spiritual sweetness, neither do they bring any profit to souls; but they that be ripened by the holy scriptures, and seasoned in their lives, are honourable in God's house, laudable, sweet and wholesome unto their hearers. Pintus in Ezechiel. cap. 32.  
The Priests of Diana had three several seasons appointed unto them, one, in which they should learn wisdom and virtue; another, in which they should exercise it, and a third time, in which they should instruct others; and as by the law of Numa Pompilius, the Vestal virgins, which for thirty years were vowed unto Vesta, had their ordering divided into 3. seasons; the 1. 10. they should learn the religion of their Goddess; the 2.10. they should sacrifice to her, & the third 10. they should teach others newly chosen her rites: so a Minister of the Gospel, should much more have his three several seasons, a time to be furnished with knowledge, a time to be beautified with laudable conversation, and a time to teach and preach unto others. ibidem.  
As one candle cannot light another if it be put out: so a preacher cannot inflame others with divine love, if he himself be destitute of it ibidem.  
As a master sometimes by a wicked servant bestoweth a good alms: so God by the ministery of a wicked man can draw men from their wickedness. ibidem.  
As the Tongues and Snuffers, that snuffed the lamps and lights in the Temple of Solomon were of most pure Gold: so they should be most pure who are bound to purge others of their uncleanness. ibidem.   

Sermons.  
AS women do smell well, which smell of nothing; and in some a neglected habit doth very well please: so in a divine Sermon the ornament is more beautiful, if affected exornations be neglected.  
As good meats do feed the body: so divine sermons do nourish the soul. Chrysost. hom. 43. in Genes.  
As good stomachs make better account of wholesome fare, then of dainty cates: so good hearers should make better account of pithy Sermons, then of a pleasing oration. Ibid. hom. 45.  
As fire falling upon dry wood, doth convert it into a flame: so the divine seed falling into a good heart doth make it fructify. Idem hom. 47. in Mat.  
As we can easily and with pleasure sit out long plays: so for the benefit of our souls we should at the least be as willing to sit out long Sermons. Idem hom. 50. in joannem.  
As we are ready to run to Music and merriments: so we should be as prone and inclined to flock unto sermons. ibidem.  
As some returning from a Garden do bring flowers with them; some out of an orchard do bring apples; and some coming from great banquets do bring some of the fragments to their children: so thou returning from a sermon, bring from it unto thy wife, children & friends some good counsels and wholesome admonitions. idem hom. 5. ad pop. Antioch.  
As Sea-fish, although they live in salt water, yet have need of seasoning: so many continually hear Sermons, and yet are never the better for them. Clemens Alexandrinus lib. 1. Stromatum.  
As those scholars learn better than others that learn with awe: so they hear sermons more profitably, that hear with fear & reverence. Basil. in principium Prou.  
As he that eateth meat doth first masticate it with his teeth, and then letteth it down into his stomach: so when we hear a sermon, we should meditate upon it, and consider what was spoken, whereupon it was spoken, and to what end. Chrysost. hom. 4. oper. imperfect.  
As it nothing profiteth to have eaten meat, if thou presently vomit it forth again: so it nothing profiteth to have heard a sermon, if thou forth with forget it. ibidem.   

A Christian.  
AS a father that bringeth up his son to dedicate him to God in the ministery of his word, doth accustom him from his young years to ecclesiastical 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 Christianity and righteousness, which leadeth to that glory & faithfully continueth him in it, until he come to his wished end. Lod. Gra. li. I. Ducis peccat.  
As we admire the happy estate of a Prince that is borne heir of a temporal kingdonie: so much more ought we to admire and wonder at the most blessed estate of a Christian, who is borne not to a temporal kingdom, but to a kingdom everlasting, to reign in heaven with God himself, and with his blessed Saints for ever & ever ibid.  
As a traveler that every day goeth forward a little, if he persever and continue in his progress, soon cometh to the end of his journey, but if he fail and faint in it, and a little after begin his voyage anew, consumeth all his life in it, neither ever cometh to the end of his journey: so it is with a Christian, he must still walk forward, for when he saith that it is sufficient, than he plays the deficient. idem in li. de devotione.  
Even as he that lieth in the midst of a swift river, if he doth not labour to take fast footing, and raise up his body, he is in danger to be borne down and swallowed up of the water: so in this Christian and spiritual life, which is like a deep and dangerous river, he liveth in many jeopardies of falling, who with tooth and nail doth not labour to profit and go forward in it. idem. in lib. de devot.  
As a Harper that intendeth to play upon his harp all the day, aught to have his strings well tuned all that time; And as a hunter or a falconer that is disposed to hunt and hawk all the day, ought all that time to have his hawks & hounds in a readiness and at hand: so the life of a perfect christian being none other thing, than a continual hunting of God and his grace, and a continual harmony of the inward spirit, which is made by prayer, it is meet and requisite, that he that will attend upon this exercise, that his spirit and body be always disposed and apt unto it. idem in lib. de devot.  
As the chiefest commendation of a Pilot consisteth not in the guidance of his ship in a calm, but in a tempest: so the chiefest commendation of a christian, consisteth not in his service to God in prosperity but in adversity. ibidem.  
As it is a thing most honourable for any knight or soldior, to bear the arms of his king and captain: even as honourable is it to a true Christian man, to suffer travel and persecution, as his foreguide and leader jesus Christ did. Stella de contemtu mundi.  
A rock although beat with the billows and waves of the sea, continueth firm, neither is removed out of his place: so a true Christian albeit crushed with the persecutions and tribulations of the world, persisteth steadfast, neither letteth his hope in Christ faint. Lodovicus Granatensis, lib. 1. Ducispeccatorum.   

man..  
AS a Painter in delineating and portraying a picture, hath it in his power to make it of what fashion he list: so hath God the framing and disposition of man. Lodovicus Granat. lib. 1. Ducis peccatorum.  
As he that from an high tower hangeth by a small thread which an other holdeth in his hand, is at the dispose of him either for life or death: so is man at Gods. ibidem.  
As a stone always of his own nature falleth downward, neither can it lift itself upwards, without external help: so man by reason of the corruption of sin doth always tend downwards; that is, he doth always slide to the love & desire of earthly things, but if he be to be lifted up above, that is to the love of heavenly things, he hath need of the right hand of the highest. ibidem.  
Even as ivy naturally seeketh for some post or tree, which it may lean unto, or some wall, by which it may be supported, and creep aloft, it being not able to sustain and hold up itself; and as a woman naturally seeketh for the supportation and shadow of man, for she is an unperfect creature, knoweth that the aid and help of man is necessary for her: so man's nature being weak, seeketh supportation of god, and being needy & wanting many things, doth seek for the shadow and refuge of God. ibidem.  
As it is preposterous that the Mistress should wait upon the maid: so is it intolerable that the flesh should govern the spirit, and the appetite the reason. ibidem.  
Even as a Glove is made for the use of the hand; & ascabberd, that a sword may be sheathed in it: so also the heart of man is created for the use of God, neither without him can any rest be found.  
Even as the body of man is created for the soul: so it shall be punished with the soul.  
As water received into diverse vessels, doth put on diverse figures and shapes, according to the disposition and nature of the vessels: so doth grace infused into men; hence cometh the variety of gifts, & yet the same spirit that infuseth them.  
As snow beginneth and endeth in water: so man, how bigly soever he brave it, begun in earth, and shall end where he began.  
As the flower may be known by the smell: so a man by his words.  
As they that are tenants at will, bear themselves very even and upright: so they that understand that the house of their body is lent them of Nature for a short time, do live more temperately, and die more willingly. Seneca.  
As an evil tree cannot bring forth any good fruit; as rotten and worm-eaten seed cannot engender any thing, but like itself; and as from a poisoned and infected vessel we cannot draw one drop of good wine: so since our lapse we are not able of ourselves to produce any good work, but whatsoever springeth from us, savoureth of corruption and pollution.  
As wax cannot endure before the fire: so man's righteousness cannot stand perfect before God.  
As Merchants always praise, and esteem their wares & merchandise more than they are worth: so man doth his virtues, but when they are examined and prised by those which know them, as by the spirit of god & his prophets, they are altogether judged as old rags torn, tied together & patched up again, & as old images new gilded over, which outwardly have glistering show, but within are nothing but dust and dirt, or as counterfeit money, which is of ill metal how goodly a print soever it have.  
Some dream when they are asleep, that they have found great treasure, and have a great joy in it, but after their wakning, they see that all is vanished like smoke, whereupon they vex and grieve themselves: so when man thinketh that he is righteous, this is a dream, which passeth through his spirits, and vanisheth as soon as he is awake and delivered from the darkness of ignorance, wherein he was asleep & buried.  
The ark of the covenant was but a cubit and a half high; the wheels of the Cauldron were but a cubit and a half high, now we know that a cubit and a half is an unperfect measure: so there is no man in this life perfectly perfect, seeing that the very highest is as the Ark in Moses Tabernacle, or as the wheels in salomon's Temple, but a cubit and a half high, perfectly unperfect, when he beginneth, unperfectly perfect when he endeth.  
Even as the silkworm keeps her body spare & empty, & useth to fast two or three days together, that she may stretch out her self the better, better, and spin her thread the finer: so man must endeavour to bring under his body, and as I may say, to diet it for the nonce, that he may no longer weave the spider's web, but with the silk worm spin a new thread.  
As the Viper perceiving her old skin to be so stiff that she cannot easily stretch out herself in it, strips it quite off: so we which are by nature a generation of Vipers, must strip off our old skin, and perceiving we cannot well do our endeour and stir ourselves in the armour of Saul, we must with David put it off, and put on the armour of light.  
As Fletcher's to make their shafts fly steadily, piece them with Sugarchest, or Holly, or such like heavy wood: so we must adjoin, to that Asp or Service tree, or such other light matter, which we are all made of, the sweet Sugarchest of the Holy Ghost, that we may not be unsteady as arrows of Asp, nor yet slothful in service, but fervent in spirit, serving the Lord.  
Saint Ambrose reporteth, that the Bee being to fly home to her hive, and fearing lest if she should be taken by the way with the wind, she might perhaps be blown about in the air, counterpeises herself with a little stone, and so flies strait home: so we must build ourselves upon the chief corner stone, & be grounded upon the rock, and established with grace, that howsoever the rain fall, or the floods arise, or the winds blow, or what times soever come, yet we may stand fast in the faith of Christ.  
As Eve deceived Adam: so the flesh deceiveth man. Lodovicus Granatensis lib. 1. Ducis peccatorum.  
The Moon being in the wane, is again renewed: so is man after his death, at the last resurrection.  
The sun appeareth again after it setteth: so doth man at the sound of the archangel.  
The Sun, the Moon, the stars, the sea, the earth, trees, herbs, brute beasts, and among these, Bees, Aunts and Shell fishes do forefeele and foresee a tempest: so should man forefeele and foresee his own danger. Plinius libro 8. cap. vlt.  
As things, that are bred upon the earth, are for the use and commodity of man: so one man should be for another.  
As a vessel is known by the sound, whether it be hole or broken: so are men proved by their speech whether they be wise or foolish.   

Good Men.  
AS the Laurel tree is not subject to lightning, nor hurt with that fires violence: so the just man in the fire of tribulation is neither hurt nor impaired, but always continueth fresh and green. Stella de contemptu mundi.  
As in winter a fruitful tree cannot be known from one that is unfruitful: so in this world a good man can scarcely be discerned from an evil man. Hermas seu Past.  
As cockle and darnel springeth up among good corn: so evil men grow up with good men, & righteous people with ungodly folk. Cyprianus contra Demetrianun  
As a bird soon getteth out of a snare: so good men, if they fall, soon rise again. Origenes hom. 5. in Psal. 36.  
As the light of a candle is dimmed by the brightness of the sun: so all the works of good men are obscured by the perfection of Christ. Origenes hom, 9 in Ezechiel.  
As wrestlers for a prize sustain heat, sweat, dust and labour: so good men for a crown must bear many things patiently. Chrisost. hom. 1. de resurrectione.  
As we say that that is a good body, that can endure heat and cold, hunger & thirst: so we say that he is a good man, that can generously and valiantly bear all the invasions of sorrow and grief. ibidem hom. 5. de patientia job.  
As a rich subject compared to a wealthy King, seemeth poor: so the best men compared to holy angels are found sinners. Idem hom. 4. in 1. Timoth.  
As the understanding 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 vineyards of Engaddi there is a Tree, that when it is pricked, ointment cometh out of it, but if it be not pierced, it smelleth not so fragrantly: so it is with a good man. Ambrose in Psal. beati immaculati serm. 1.  
As a house built upon a rock stands firm against all tempests: so a righteous man building himself upon the rock Christ stands strong against all the storms of Satan, the world and the flesh.  
As a tree that is planted by the water side, spreadeth out the root unto moistness, neither can the heat harm it when it cometh, but his leaf continueth green: so a good man that is planted by the waters of God's grace, spreadeth out himself unto every good work, neither doth the parching heat of persecution hurt him, nor the pinching cold of adversity benumb him, but he always remaineth fruitful.   

The gifts of men are diverse.  
AS not every Painter is skilful in every part of his Art, but one excelleth in mixture of colours, an other in drawing of lines, an other in due proportion: so among them that profess learning, one excelleth in Rhetoric, an other in Logic, an other in the Mathematics, and others in other gifts.   

So many men, so many minds.  
AS Tigers are driven into madness by the sound of a timbrel or a drum, insomuch that they tear themselves in pieces: so that which quiets good and civil minds, driveth barbarous minds to fury and rage. Plut.  
As among so many thousand men, there are no faces alike in every respect: so every man hath his several humour, and a crank in his brain that another hath not. Erasmus.  
As the herb Sagapene is a food very acceptable unto Asses, but present poison to all other living creatures: so oftentimes that which offendeth one, is a pleasure unto another. Plinius libro 24. Cap. 1.  
As diverse glasses make one thing to appear diversly, according to the diversity of the glasses: so diverse men do interpret one deed diversely, according to the diversity of minds; that which seemeth great to one, seemeth small to an other, one man esteems it beautiful, an other deformed.  
Some see better the thing that is near them, some see better a far off: so some look better to other men's matters, then to their own, and some neglect all men's businesses, and solely intend their own.  
The continual burning Mountain of Chimaera is more enkindled with water, but abated with hay: so some the more you desire them, the more inexorable they are, and they more you dissuade them, the forwarder they are. Plin. lib. 2. cap. 106  
As the Agath stone is fired with water, but quenched with oil: so some the more you entreat them, the colder they are: but if you neglect them, of their own accord they will do it. Plinius libro 36. Cap. 19   

Wicked and ungodly men.  
IF a mother should lay in a corner of her house, rat's bane or some other poison to kill rats and mice, and it should be found of her children, and eaten; would not that be to the destruction & ruin of her house, which she purposed should have been a benefit? After the same manner wicked men do prevent all good and wholesome doctrines, abusing them for themselves, which are delivered for others, always very studiously endeavouring to defend the looseness & dissoluteness of their life. Lodo. Granat. lib. de devotione.  
As one rotten sheep infecteth, be it never so great a flock: so one wicked and vicious man impoisoneth, be it never so many folk.  
As a Toad sucketh poison from the earth: so the wicked suck corruption from vices.  
As the salt flood quickly swells up, and as quickly sinks down again and turns to nothing: even so and such is the prosperity of the wicked.  
As the smoke vanisheth, and as the wax melteth before the fire: so shall the wicked perish at the presence of God.  
As under a good tree all beasts may rest, but no creatures can rest under thorns, but only serpents: so by an honest man, both good men and evil men may have peace, but by a wicked man none can be quiet, but serpents, that is, devils, who have their lodgings in the breasts of wicked men. Chrysost. hom. 19 operis imperf.  
As good meats are unwelcome to sick persons: so are good counsels unto wicked men. Idem hom. 4. in 1. Cor.  
As mad men cannot abide the cure of the Physician: so wicked men cannot abide the reproof of a Preacher. Theodorus sermo. 1. de curandis grae. affectibus.  
As sore eyes cannot away with the brightness of the Sun: so wicked and ungodly men cannot away with the splen dour of the truth. Petrus Chrysologus serm. 87.  
A wheel tilts up behind, and shoots down before: so the wicked are forward to all badness, but backward to all goodness.  
As a dry thistle flower is blown away with the wind; as a thin scum is scattered abroad with a storm; and as smoke is dispersed here and there: so is the hope of the wicked.  
A fool builds his house upon the sand: so an ungodly man grounds his hopes upon the vanities of the world.  
As the raging sea cannot rest: so a wicked man is never of a quiet & peaceable mind.  
The heath, that groweth in the wilderness, is good for nothing but the fire: so the wicked are good for nothing but for fuel to make the fire of hell flame.   

Women.  
AS Pigeons are taken with beans, and children enticed with Balls: so women are won with toys.  
As the beast Chimer hath a Lion's face, but a Dragon's tail: so many women have continent words, but unchaste works.  
As the brood-hen, that all the day long bestows her pains in all the dust she meets with, sleeps at night hungry and unsatisfied: so doth that woman that bestows her love upon many suitors.  
A dumb Grasshopper is a wonder, because the whole kind of them is garrulous; and yet they say, that there are some such about Rhegyum in Italy: so more admirable is constancy and silence in women, because their sex is mutable and loquacious, and yet they say, that there are some such women in the kingdom of Utopia.  
As no man knows where his shoe wrings him, but he that hath it on: so no man knows the disposition of a woman, but he that hath married a wife. Plutarch.  
As a Loadstone by a secret in nature draweth Iron unto it: so a woman by a Secret in nature draweth man unto her.  
As fire being touched doth burn: so a woman being touched doth kindle lust. Hieronimus lib. 1. contra iovinianum.  
As those herbs do flourish that are planted by the river side: so those seeds of lust do sprowte rankly that are nourished in the society and familiarity of women. Nilus' orat. 2. adversus vitia.  
The temples of the Egyptians were builded of very fair stone, and beautified with gold, silver, and ivory, but if you searched into them, you should find nothing but a Cat, a Crocodile, or a serpent: so many women are very beautifully adorned without, but if you look into them, you shall find nothing, but enormous & adulterous minds. Clemens Alexandrinus lib. 2 paedagogi, cap. 2.  
As stigmatical brands are notes of a fugitive: so counterfeit colours are tokens of an whore. Ibidem.  
As a golden ring is in the nose of a swine: so is beauty in an unchaste 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 grow.  
As a child is won with a Nut, and lost with an apple: so is a woman.  
He that toucheth the Nettle tenderly is soon stung: the Fly that playeth in the fire is singed in the flame: so he that dallieth with women is drawn to his woe.  
The soft drops of rain do pierce the hard Marble; many strokes overthrow the tallest Oak: so a silly woman in time may make such a breach into a man's heart, as her tears may enter without resistance.  
A Rose is sweeter in the bud then full blown; young twigs are sooner bend then old trees; white Snow sooner melted then hard Ice: so a woman, the younger she is, the sooner she is to be wooed, and the fairer she is, the likelier to be won.  
There is no sword made of steel, but hath iron; no fire made of wood but hath smoke, no wine made of grapes, but hath lees: so there is no woman created of flesh but hath faults.  
chirurgeons affirm, that a white vein being stricken, if at the first there spring out blood, it argueth a good constitution of body: so if a fair woman having heard the suit of a lover, if she blush at the first brunt, and show her blood in her face, showeth a well disposed mind.  
As a Dove seemeth angry, as though she had a gall, yet yieldeth at the last to delight: so women pretend a great skirmish at the first, yet are boarded willingly at the last.  
As castles that come to parley: so women that delight in courting, are willing to yield.  
As Fish caught with medicines: so women gotten with witchcraft, are never wholesome.  
As all Fish are not caught with flies: so all women are not alured with parsonage.  
Lion's fawn when they are clawed, tigers stoop when they are tickled, Bucephalus lieth down when he is curried: so women yield when they are courted.  
Arelius (whose Art was only to draw Women) painted Venus Cnydia, catching at the Ball with her hand, which she seemed to spurn at with her foot; the Myrrh tree being hewn, gathereth in his sap, but not moved poureth it forth like syrup: so women are never more coy than when they are beloved, yet in their minds never less constant, seeming to tie themselves to the mast of the ship with Ulysses when they are wooed, with a strong cable, which being well discerned, is a twined thread, throwing a stone at the head of him, unto whom immediately they cast forth an Apple.  
Young is the Goose that will eat no Oats▪ and a very ill Cock that will not crow before he be old, and no right Lion that will not feed on hard meat before he taste sweet milk: so a tender Virgin God knows it must be, that measureth her affections by her age, when as naturally they are inclined to play the Brides before they be able to dress their heads.  
Instruments sound sweetest, when they be touched softest: so women are wisest when they be used mildest.  
The horse striveth, when he is hardly reigned, but having the bridle, never stirreth: so women are stark mad if they be ruled by might, but with a gentle rain they will bear a white mouth.  
As fire is hot as well in the coldest region of the North, as in the furthest Southern parallel: & as grass is of the same colour in Egypt as it is in jewrie: so women wheresoever they be bred, be Mala necessaria. Robert Greene..  
As the Diamonds in India be more hard than the Cornish stones in England: and as the Margarits of the west are more orient than the Pearls of the South: so women's affections are affected after the disposition of the clime wherein they are borne: although Avicen in his Aphorisms sets down this conclusion, that thorns no where grow without pricks, nor nettles without stings. Idem.  
As the people Hyperborei, spurn liquorice with their feet, and yet secretly slake their hunger with the juice thereof: so coy wantoness seeming to contemn their suitors motions, stand in deadly fear, lest they should leave of their amorous passions,  
As pumice stones are light and full of holes: so are those women that have as many lovers, as their hearts have entrances for love.  
As the earth yields weeds as well in the lowest valleys, as in the highest mountains: so women are universally Mala necessaria, wheresoever they be either bred or brought up. Greene..  
As the Lapwing runneth away with the shell on her head, as soon as she is hatched: so many girls no sooner out of cradle, but they look for husbands, as soon as they touch the teens they think themselves navigable.  
As when Nilus overfloweth before his time, Egypt is plagued with a dearth: as the trees that blossom in February, are nipped with the frosts in May: & as untimely fruits have never good fortune: so those women that are wooed & won ere they be wise, sorrow and repent before they be old.  
As the Diamonds are tried by cutting of glass; the Topas by biding the force of the anvil; the Sethin wood by the hardness: so women's excellency is discovered in their constancy.  
As the Hearts in Calabria knowing Dictamum to be deadly, yet browse on it with greediness; and as the fish Mugra seeing the hook bare, yet swalloweth it with delight: so women foresee, yet do not prevent, knowing what is profitable, yet not eschewing the prejudice.  
As the eye of the Basilisk pierceth with prejudice; the juice of Celidony is sweet, but it fretteth deadly; and as Circe's cups were too strong for all Antidotes: so women's flatteries are too forcible to resist at voluntary.  
The tallest Ash is cut down for Fuel, be●●●se it beareth no good fruit; the cow that gives no milk, is brought to the slaughter, the drone that gathereth no Honey is contemned: so the woman that maketh herself barren by not marrying, is accounted among the Grecian Ladies worse than a carrion, as Homer reporteth.  
As the love between man & man proceedeth of the similitude of manners: so the love between man and woman issueth of the sincerity of the heart.  
The Physician saith, it is dangerous to minister Physic unto the Patient, that hath a cold stomach and a hot liver, lest in giving warmth to the one, he inflame the other: so verily it is hard to deal with a woman whose words seem fervent, whose heart is congealed into hard Ice lest trusting their outward talk, he be betrayed with their inward treachery.  
As it is the eye of the master, that fatteth the horse: so it is the love of the woman that maketh the man,  
The sweet songs of Calypso, were subtle snares to entice Ulysses; the Crab than catcheth the Oyster when the sun shineth; Hyena when she speaketh like a man deviseth most mischief: so wanton women when they be most pleasant, pretend most mischief.  
As thou learnest of Alexander continency in not viewing the beauty of Darius' wife; temperance of Cirus, in not beholding the heavenly hew of Panthea; abstinence of Romulus in not drinking wine, be it never so delicate; plainness and simplicity of Agesilaus in despising costly apparel, be it never so curious: so learn of Diogenes to detest women be they never so comely.  
As the sore eye infecteth the sound: so the society with women breedeth security in the soul, and maketh all the senses, senseless.  
The tree Siluacenda beareth no fruit in Pharo: the Persian tree in Rhodes doth only wax green, but never bring forth apple: Amonius and Nardus will only grow in India: Balsamum only in Syria: in Rhodes no Eagle will build her nest: no Owl live in Crete: so no wit will spring in the will of women. john Lily.  
As Socrates, Plato & Aristotle affirmed that women were fickle and inconstant: so Pindarus, Homer, Hesiod, Ennius and Virgil averred that they were framed of contraries.  
As Mantuan doth rail on women in his Eclogues: so Euripedes doth exclaim of them in his Tragedies.  
As martial hath taunted women: so Propertius hath quipped them.  
As some for inconstancy compare women to Chameleons, Polipes, and wethercockes: so some for their alluring and enchanting call them Sirens, for craft Calipso's, for subtlety Serpents, & for cruelty Tigers.  
As Daphne for niceness was turned in to a tree: so Anaxarete for cruelty was transformed into a stone.  
As Horatia with daintiness did hurt herself: so Phillis through too much love did hang herself.  
As Cleopatra at the death of her Anthony did sting herself to death with Serpents: so Hylonome did slay herself at the death of her Cyllar.  
As Alceste was content to lose her life to preserve her Admetus: so were the Mynian wives to preserve their husbands.  
Ulysses though he detested Calypso with her sugared voice, yet he embraced Penelope with her rude distaff: so though one abhor the beauty of a whorish Courtesan, yet he need not abstain from the company of a grave maiden.  
Though the tears of the heart be salt, yet the tears of the Boar be sweet: so though the tears of some women be conterfet to deceive, yet the tears of many be currant to try their love.  
Some one Rose will be blasted in the bud, some other never fall from the stalk; the Oak will be soon eaten with the worm, the walnut three never: so some women will be easily enticed to folly, some other never alured to vanity.  
As the Mint-maister is not grieved to see the coiner hanged, nor the true subject the false traitor arraigned, nor the honest man the thief condemned: so honest women ought not to be grieved to see lewd women writ against, and whores and courtesans to be railed at.  
As hic Ignis is latin for fire in the chimney; and hoc Ignis latin for fire on the table: so haec Ignis is latin for fire in the bed.  
As there hath been an unchaste Helen in Greece: so there hath been also a chaste Penelope.  
As there hath been a prodigious Pasiphaë: so there hath been a godly Theocrita.  
As some have desired to be beloved, as jupiter loved Alcmene: so some have wished to be embraced, as Phrigius embraced Pieria.  
As there hath reigned a wicked jezabel: so hath there ruled a devout Deborah.  
The sour crab hath the show of an apple as well as the sweet Pippin, the black Raven the shape of a bird as well as the white Swan: so the lewd wight hath the name of a woman as well as the honest Matron.  
There is great difference between the standing puddle and the running stream, yet both water; great odds between the Adamant and the Pommices, yet both stones: a great distinction to be put between Vitrum and the Crystal, yet both Glass: so there is great contrariety between Lais and Lucretia, yet both women.  
One may love the clear conduit water though he loathe the muddy ditch, and wear the precious Diamond though he despise the ragged brick: so one may also with safe conscience reverence the modest sex of honest maidens, though he forswear the lewd sort of unchaste minions.  
As Spiders convert to poison whatsoever they touch: so women infect with folly whomsoever they deal withal. The petite Palace of Petty his pleasure.  
As he that toucheth Pitch, shallbe defiled therewith: so he that useth women's company, shallbe beguiled therewith. Green  
As jupiter, Mars, and Hercules for their valiant acts accounted Gods of the paynims, were overcome and made slaves by the enchantment of women: so strong Samson, holy David and wise Solomon were overthrown by women.  
As Venus yielded to her darling Adonis without any suit made on his part: so the Duchess of Savoy went on pilgrimage to the knight Mendoza,  
As Oenone pleaded her right with Paris: so Dido let Aeneas understand how deeply she desired him.  
As Scylla made love to king Minos: so did Medca to jason.  
As Brysis besought the good will of Achilles: so Adalesia made love to Alerane.  
As Portia the daughter of Cato, hearing of her Brutus death at Philippi swallowed hot burning coals to follow him, as Plutarch, Valerius Maximus, and martial do write: so Gumnilda the wife of Asmunda King of Danes, hearing that her husband was slain in the wars, slew herself with a sword, to accompany him in death, whom she had dearly loved in life, as testifieth Saxo Grammaticus, in his first book of the Danish history.  
As trusty Thisbe did gore her gorgeous body with the same sword, wherewith princely Pyramus had pricked himself to the heart: so true hearted julietta did die upon the corpse of her dearest Romeo.  
As a rusty Rapier is no trusty Rampire to defend a man, though the Scabbard be of fine Veluct: so a woman with foul conditions, is coarsely to be accounted of, though her face be fair, and body beautiful. The Petite Palace of Petty his pleasure.  
As the year doth consist of four seasons, the Spring, Summer, Autumn and Winter; And as man's body doth consist of four complexions, Choler, Blood, Phlegm, and Melancholy: so the comely parts of a Woman do consist in four points, that is, to be a Shrew in the Kitchen, a Saint in the Church, an Angel at the board, and an Ape in the bed, as the Chronicle reports by Mistress Shore Paramour to King Edward the fourth.  
As the kind Spaniel the more he is beaten, the fonder he is: so the women of Russia the oftener their husbands beat them, the better they love them. They will not be persuaded that their husbands love them, except they beat them. Richard Hackluyt in his Book of English Voyagers in the description of Russia.  
As Aetna is too hot, and Caucasus too cold: so it is naturally incident to women to enter into extremities, they are either too loving, or too loathing: too courteous or too coy: too willing, or too wilful: too merciful, or too merciless: too forward, or too froward: too friendly, or too fiendly: the mean they always meanly accounted of: as it is reported of Maria Stuarta Queen of Scots, in Actione contra Mariam Scotorum Reginam.   

The Soul.  
EVen as in a bright and clear glass the sun beams do make the greater splendour: so in a purified and clear soul the beams of the divine truth do shine more clearly. Lodovicus Granatensis in lib. de devotione.  
As twice in a day we refresh our bodies, that is, at dinner, and at supper: so also twice a day we ought to give due nourishment unto our souls. Ibidem.  
As ordinary nourishment is necessary for the body, because the natural heat doth always consume and waste the substance of man, and therefore it is necessary, that it be repaired on the one side, as it is decayed on the other: so the soul hath in it a pestilent heat (which is the concupiscence & evil inclination of our appetites) consuming and wasting all good, therefore it is needful that that be daily repaired by devotion, which is wasted & decayed by that hurtful and pestilential heat. ibidem.  
As they that have the charge & keeping of a clock, are want every day twice to wind up the plummets, for they of their own proper motion do by little and little descend, and draw towards the ground: so they that desire to keep their souls upright, and well ordered, aught at the least twice a day to erect and lift up her weights, seeing that our wretched nature is so inclinable to things below, that it always endevourenth to sink downwards. ibidem.  
As a precious stone is not enclosed in earth, but in gold: so doth not God put his sovereign balm, but into a pure soul, clean and free from filthy and enormous corruption. ibidem.  
As a living body not only feareth death, but also fevers, wounds, yea and the itch & scabs, albeit they be small: so a soul, that liveth in grace, not only feareth & abhorreth gross and heinous sins, but also those, that seem of lesser moment, and do make way and entrance to those that be grosser. ibidem.  
As a still and calm water is fit and more disposed to represent the images & shapes of things, no otherwise than a glass: so also in a quiet and calm soul all things are represented most clearly and perfectly. ibidem.  
As two seasons are necessary for corn cast into the earth, a cold season that it may be hardened, and take deep rooting, and a warm, that it may increase and sprout above the earth: so are both seasons necessary for our souls, a warm season that they may increase in charity, & a cold that they may be rooted in humility. ibid.  
As ground well watered in the morning, by the coolness & temper doth all that day defend the herbs planted in it from the heat of the sun: so let the soul of the righteous be watered in due season, & by prayer be well moistened in God, that it may always have in itself the continual cool of devotion, by which it may be defended from the love of the world. ibidem.  
As the body is the instrument of the soul: so the soul is the instrument of God. Plut.  
As a tame bird if she be long nourished in a cage, and be let go, yet endeavoureth to return thither again: so our soul being long resident in this body, is not easily separated from it: but the soul of a child doth easily departed hence. Idem.  
As a torch put out if it be forthwith put to the fire, by and by recovereth light: so a soul the lesser time it stayeth in the body, it sooner becometh like unto itself Idem.  
They that are manumitted and set free, do now those things of their own accord for themselves, which they were wont to do for their Lords: so now the soul doth nourish the body with much labour, and many cares; but afterwards being free, it doth nourish itself with the contemplation of the truth, neither can it be sundered from it. Idem.  
As they that have their feet under other men's tables, and dwell in other men's houses, are vexed with many discommodities, and do always complain of one thing or other: so the soul doth now complain of the head, now of the feet, now of the stomach, now of one thing, now of another, signifying that she is not in her own house, but that she must go hence very shortly. Senec.   

The Mind.  
AS an even balance is alike inclined to either side, and swayed of itself to neither: so is a doubful mind. Plut.  
As they that pound Frankincense, albeit they wash their hands, yet a good while after do smell of that odour: so the mind being long conversant in honest businesses, will long preserve a pleasant memory of it. idem.  
As those beasts that have their hooves hardened in rough & sharp ways, can easily abide any way, whereas the hooves of those beasts are easily broken that are fed and fatted in rank and fenny pastures: so the mind that is accustomed to brook hardness, is not easily offended. Seneca.  
A flame can neither be held down, neither can it rest: so an honest mind and well disposed, is by a natural inclination carried unto those things that be honest. Seneca.  
Young trees are bended which way we will; heat doth unwarp crooked boards, & that which is borne for some other use is brought to our bent: so much more doth the mind receive any form, being more flexible & obsequious than any humour. Sen.  
As a disease in the body is understood before hand by heaviness and indisposition: so a weak mind by some disturbance doth foresee some evil that is coming unto it. Se.  
As first the humour is to be purged, whence madness proceedeth, & afterwards the man is to be admonished; otherwise he that admonisheth a mad man how he ought to go, and how to behave himself abroad, is more mad than he that is franticks: so first the mind is to be freed from false opimions, and then the precepts of Philosophy are to be instilled in to it. Seneca.  
As when children learn first to write, their hands are held and directed, and afterwards they are commanded to follow their copy: so first the mind is to be led by rule, until it can rule itself. Seneca.  
If Iron be placed between an Adamant and a load stone, it is now carried this way, now that way: so a doubtful and wavering mind is sometimes carried to that which is honest, and sometimes by headstrong affections it is haled to the contrary.  
As Venus had her mole in her cheek which made her more amiable; Helen her scar in her chin, which Paris called Cos Amoris, the Whetstone of Love, Aristippus his Wart, and Lycurgus his Wen: so in the disposition of the mind, either virtue is overshadowed with some vice, or vice overcast with some virtue. john Lily.   

The goods of the Mind.  
THe Sunbeams although they touch the earth, yet they are there, whence they are sent: so the mind of a wise man although it be converfant here and there, yet it is with himself. Seneca.  
As the foolish vulgar people with great labour, and with great cost do seek for remedies and medicines which grow in the furthest Indieses and in Aethiopia, when that springeth in their gardens, which can better cure them: so with great endeavour we seek for abroad the furniture of a happy life, in Empire, in riches, and pleasures, when it is in our minds and souls, which doth make us happy.   

The diseases of the Mind.  
IF the fountain be muddy and troubled, whatsoever streams from thence cannot be pure: so if the mind be infected with evil affections, it doth vitiate all things that come from it; but the contrary happeneth, if it be pure and peaceable. Plut.  
As Xenophon admonisheth, we should especially remember to honour God in prosperity, that if at any time need and necessity fall upon us, we may boldly go unto him, as being already our friend: so those sayings which may cure the diseases of the mind are long before to be provided, that when we have need, they being familiar unto us, they may easily help us. idem.  
As fierce and cruel dog's bark at every noise, but are quieted only with that voice they know: so the diseases of the mind when they rage's cannot be restrained, except the sayings and admonitions be known and familiar, which may correct them being moved. idem.  
As a sick body can neither endure heat nor cold: so a sick mind is alike offended in prosperity and adversity. idem.  
They that cast & vomit sailing upon the sea in a ship, do think 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 fearfulness and choler: so they in vain do change the course of their life, who do bear about with them the diseases of the mind. idem.  
To them that be sick all things are tedious and troublesome, they loathe their meat, they accuse their Physicians, and are angry with their friends; but their health being restored all things are pleasant unto them: so to a sick mind every kind of life is unpleasant, but to a sound mind no kind of life is unpleasant. idem.  
One cough doth not breed the consumption of the lungs, but that which long continueth: so one error doth not forthwith beget a disease of the mind. Seneca.  
As some do always carry about with them precious stones, against diseases, bewitchings, drunkenness, thunder and lightning, against ruins & such like evils: so it behoveth us to have always at hand some precepts of Philosophy against the diseases of the mind, as against lust, anger, ambition, covetousness and such like.   

The Heart.  
EVen as he that would play upon an harp, or any other instrument of Music, aught before all things to have his strings well tuned, that they may fitly and melodiously agree one with another: so it is necessary also that our heart (seeing it is the chief instrument of that heavenly Music) be first well tuned and prepared, for there can be no harmonious consort in a jarring and vntuned instrument. Lodovicus Granat. lib. de devotione.  
As milk, and many other meats are so delicate and dainty, that the very air doth taint them, and make them unsavoury; and the untemperateness of the air, as some affirm, doth put a Lute or a Harp out of tune: so great, or without doubt much greater is the tenderness and daintiness of man's heart, and is troubled for lesser cause. ibidem.  
Even as the sight of the eyes is hurt with a small thing; and the brightness of a glass is stained and obscured with a little breath: so a much lesser chance, and a much lighter hurt is enough to dim the brightness of our heart, to darken the eyes of our soul, and to disturb together with our devotion, all our good affections. ibidem.  
As painters are wont first to mundify 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 shallbe pictured and form. ibid.  
As an handmaid, that worketh in the presence of a Queen, standeth before her Lady with great gravity, with presentness of mind, and orderly composition of body, making notwithstanding neither loss nor delay in her work: so the heart of man hath such aptness & promptness, that with due reverence and attention it may be lifted up to that majesty, which filleth heaven & earth, not omitting nor neglecting any of those things it doth. ibidem.  
As there is nothing which doth more stir us up unto good, than the vigour and strength of the heart: so there is nothing, which doth more extinguish heat and fervour in us, than the weakness and fainting of the same. ibidem.  
As that is the best way to drive danger from cattle, to keep them from feeding in dangerous places: so also it is needful that we do, if we will drive away the dangers of a scrupulous heart. ibidem.  
Even as a stone is moved more swiftly, when it approacheth nearer his Centre (as the Philosophers say) because it now beginneth to taste and feel the virtue and conveniency of his natural place: so also man's heart created of God, is more strongly moved, when it now beginneth to feel and taste somewhat of his creator. ibidem.  
As a moorish and fenny lake doth send forth many gross vapours, which do so darken the air, that scarce any thing can be seen clearly in it, till the Sun dissolveth them: so our heart doth cast forth such mists and fogs of cloudy cogitations, that nothing can be well discerned in it, until they be dissipated and dissevered by the heat of devotion. ibidem.  
As the heart is the beginning of all our works: so according to the quality and affection of our heart, such also is the quality & 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 will also be muddy & troubled: but if the fountain be clear & bright, the water will be so too. ibi.  
Even as a young set or slip cannot be grafted into a tree, unless first that branch be cut off, into whose place it is to be inserted: so the divine will cannot be grafted into our heart, unless first our own will be lopped away; for these two wills are contrary the one to the other. ibidem.  
Even as water of his own natural motion doth always slide and drop downwards, and if any one desireth to hinder that passage, he profiteth nothing, for it will seek for some corner or chink, which it may break through: so also our heart is always ready bend to all kind of pleasure, so that if silence be imposed upon it, and any one thing be denied unto it, forthwith it swelleth and rageth, now winding this way, now that way, seeking for a vent, and never resteth till it hath satisfied the lust. ibidem.  
As working vessels are preserved from breaking by vent: so woeful hearts are delivered from bursting by words.  
The stone Tirrhenus, so long as it is whole swimmeth, but being once broken sinketh: so the heart of man being once broken, it soon sinketh, and being diversly distracted, it is easily overwhelmed.  
Almighty God concerning the East gate of the Temple saith thus; This gate shall be shut, and shall not be opened, and no man shall enter by it, because the Lord God of Israel hath entered by it: so although the heart of a Christian, which is the temple of the holy Ghost, may let many things enter into it at other gates, yet it must keep 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 only to one thing, that is, to God, who hath already entered into it, and enlightened it with his spirit.  
As at the window of Noah's ark, there entered in no mist, no water, nothing else but one thing only, which is light: so at this East gate, no mist of human errors, no water of worldly cares may enter in, but only the light of heaven, and a sanctified desire to be fast knit, and perfectly united, by faith and love to God.  
As the Altar of perfume was placed close to the golden Censer, very near the Mercy seat: so a Christian heart, which is a spiritual Altar of perfume, and a sweet savour to God, must always approach nearer and nearer unto the throne of Grace, and continually higher and higher advance itself to him that is the highest and holiest of all.  
As in a Well, except there be some water in it, we cannot easily see the baggage that lieth in the bottom: so in the depth of the heart without tears we cannot see our sins.   

Conscience.  
AS Honey is not only sweet of itself, but also it maketh that sweet, which before was not sweet: so a good conscience is so merry and so pleasant, that it maketh all the troubles and tribulations of this world seem pleasant and delightful. Lodo. Granat. lib. 1. Ducis peccat.  
As they that sit at a banker are made merry by the variety of meats and dainty cates, and by the presence of their friends, with whom they live: so the righteous are made merry by the testimony of a good conscience, and by the sweet favour of the divine presence. ibidem.  
As the taste of delicious meat cannot sufficiently be expressed nor described with words to him, who heretofore hath not tasted of it: so neither the joy & comfort of a good conscience to him that never felt it. ib.  
As the morning sun when it is scarcely risen, and is not yet seen, enlighteneth the world with the nearness of his brightness: so a good conscience although it be not fully & plainly known, yet it rejoiceth and gladdeth the soul by her good testimony. ibi.  
As a shadow doth always follow the body: so fear and desperation in all places and at all times do wait upon an ill conscience.  
As persecution procureth a death to the body: so a conscience despairing assureth death to the soul.  
As the herb Nepenthes, so much commended of Homer, being put into Wine, driveth away all sadness at a banquet: so a good conscience being placed in us doth abolish all the tediousness of life.  
As true love towards a woman doth not desire a witness, but hath a mough, if it enjoy her alone: so is a wise man contented only by the testimony of a good conscience. Plut.  
As a beautiful face is grateful and acceptable in the sight of man: so is a clear conscience beautiful in the eyes of God. Chrisostomus hom. 6. operis imperfecti.  
If thou castest a little spark into a great deep, it is soon quenched: so a good conscience doth easily mitigate all grief. idem hom. 25. de via recta.  
As there is no rain without clouds: so there is no pleasing of god without a good conscience. Marcus Eremita, de his quiputant ex operibus justificari.  
As a brazen wall is a good defence unto a City: so is a good conscience unto a man. Lodovicus Vives introductione ad sapientiam capite ultimo.  
As gouty diseases are full of fear: so are ill consciences full of suspicion. Plut. in Apophth. 231.  
As the shadow followeth the body: so an evil conscience doth follow a sinner. Basilius, apud Antonium in Melissa, part. 1. sermon. 16.   

Doctors and Doctrine.  
EVen as a plaster is of no use, if it be not applied to the wound, and to the diseased place: so neither are precepts nor doctrine available, if by education they be not applied to the life. Lodovicus Granat. lib. 1. Ducis peccatorum.  
If thou wilt put any good thing into Bottles and Bladders, thou must first put the wind and the air out of them: so thou must put pride and disdain out of his mind whom thou wouldst teach. Plut.  
As the seed of a sallow tree cast away before it be ripe, doth not only bring forth nothing, but is a medicine to procure sterility in women, that they may not conceive: so the speeches of them that teach, before they be wise, do not only show themselves to be fools, but do infect their auditors, and make them indocible. Plin. lib. 16. cap. 27.  
As a consort consists of diverse voices: so erudition is a mixture of diverse disciplines. Seneca.  
The meat that swimmeth in the stomach, is no meat but a burden; but the same being digested, doth pass into blood and strength: so those things, which thou readest, if they remain unconcocted in thy memory, they do thee small good; but if they be digested into thy disposition, than they make thee better learned. Seneca.  
The earth which bringeth forth salt, bringeth forth none other thing: so wits fruitful in learning, are not of such validity in other matters. Plin. lib. 31. cap. 7.  
Wine powered into vessels made of Yew, becomes deadly: so erudition otherwise wholesome, if it fall into a pestilent nature, becometh dangerous by his manners.  
As the Laurel always continueth green: so the fame of learning doth never wax old nor whither. Plin. lib. 15. cap. 30.  
As they that are of a rank smell, do savour more rammish, when they are anointed: so the rumour of naughtiness is more filthy, when the celebrity of learning maketh it more conspicuous, and more common in the mouths 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 show and ostentation, but great in value and price.   

Arts and disciplines.  
AS they that often frequent theatres and play houses, with their pleasure do also reap some profit: so Arts and Disciplines besides their pleasure and dignity, do bring also profit and commodity. Plut.  
A tree of her own nature doth bring forth but one only fruit, but by grafting it becomes loaden with fruits of diverse kinds: so he that followeth his own nature, is always the same; but he that is guided by Art, is unlike himself. Plin. lib. 17. cap. 14.  
The Turbot, the Skate, the Ray, and the Puffen being most slow fishes, yet have often found in their bellies the Mullet, being the swiftest of all fishes, which they take by cunning and policy: so many by Art and skill do far excel those that be mightier in riches and strength. Plin. lib. 9 cap. 42.  
Plutarch testifieth that he saw in Africa dogs carrying stones into the water, till the water was risen so high that they might lap of it; the like he reporteth of a dog casting little stones into a pot of pottage, till they rose so high that he might eat them: so that which is wanting unto us in strength, is to be supplied by Art.  
As great weights which can be lifted up by no men's strength, are easily drawn aloft by engines and devices: so that which thou canst not do by force, thou mayst easily achieve by art and reason.  
As in houses there are portals before the entry; and as Cities have suburbs by which they are gone into: so before virtue the liberal Arts are placed, for it is gone unto by this way. Philo de congressu quaerendae eruditionis gratia.  
As the Gate is the entrance into an house: so learning's encyclopedarie is the entry unto Virtue. Idem lib. de profugis.  
As the sight doth receive light from the air: so the mind doth receive light from liberal disciplines, that it may be made more sharp and piercing for the mysteries of Philosophy. Aristoteles apud Laertium, lib. 5. Cap. 1.  
As those first letters, by which children learn their elements, do not teach the liberal Arts, but are as an induction unto them: so the liberal Arts do not bring the mind unto virtue, but prepare it, and make it fit for virtue. Seneca. Epist. 89.  
As the diggers of wells many times do not find the water they seek for: so they that seek for perfection and felicity in Arts, do miss of their end. Philo lib. de Plantatione Noe.   

Education.  
AS many unprofitable weeds grow in a field, which are nought themselves, but yet are the signs of a fertile and plentiful ground, if any man would till it: so many unruly affections of the mind being bad of themselves, do argue no bad wit, if education did rightly apply them. Plut.  
There is not almost any tree, but it waxeth wild and crooked, if it want culture: so there is no wit so happy, but it degenerateth without orderly education. Idem.  
They that bring up horses well, do teach them to obey the bridle: so he that will instruct children, must first make them attentive. idem.  
There is no horse that well brooketh his Rider, but he that is tamed by Art and cunning: so there is no wit, but it is barbarous and wild, except it be tamed by education, and trained to moderation by precepts, idem.  
There is no beast so wild, which is not tamed by skill: so there is no wit so rude and clownish, which by education groweth not mild. idem.  
As husbandmen underprop young trees, that they may increase & grow strait: so he that educateth young wits, addeth precepts, and wholesome admonitions, lest they wander awry. idem.  
As Cork is in vain tied to Nets, that they may swim, if the Lead be so proportioned that it draws them under water: so we are instructed in vain in the precepts of well living if our wickedness will not suffer us to arise out of foolishness. idem.  
As a field untilled, doth not only remain unfruitful, but also doth bring forth many weeds: so youth capable of reason, except it be exercised in honest precepts, doth not only not become good but runneth into many vices. idem.  
A Bear doth bring forth shapeless whelps, and doth form them by licking: so it is meet that a young wit be polished by long industry. Plin. lib. 8. cap. 26.  
The young Cuckoo being a bastard denoureth the legitimate birds, and the dam too: so many brought up with great cockering, as Cockneys be, overthrow their educators Plin lib. 10. cap. 9  
A tree unfruitful of itself, by grafting becometh fruitful: so a slender wit by good education may be brought to very good pass. Plin. lib. 17. cap. 14.  
A tree of the own nature, doth bear but one fruit; but by grafting bringeth forth many kinds: so they that have nothing but their own nature to direct them, do always pipe one tune, but they that by education grow artistes; have many harmonious Diapasons.  
As there be certain fountains, that by drinking of them do change the skin and hairs of man and beast into white and black: so in the countenance and forehead of a man doth shine, with what precepts he hath been endued, and from what authors he hath drawn the conditions of his life.  
As potters clay and mortar, while they are moist and soft, are easily fashioned to any likeness: so young rude minds are fit for any discipline. Plin. lib. 36. cap. 24.  
As the herb fenugreek, the worse it is used, the better it prospereth: so some children the less they are cockered, the better they are. Plin. lib. 18. cap. 16.  
mortar is presently to be used, because it quickly hardeneth and drieth: so young years is forthwith to be framed to learning and good manners, before it grow hard, and will not admit the hand of the fashioner. Plin. lib. 36. cap. 24.  
The Adamant is mollified by one thing, otherwise it yieldeth not to the Smiths hammer: so there is no wit nor disposition so rustical and savage, but by one thing it may be ordered and tamed. Plinius lib. 37. cap. 4.  
An Ape doth almost kill her young ones by embracing them: so many Parents do corrupt their children by immoderate love and affection in their bringing up Plin. lib. 9 cap. 54.  
In the tillage of ground, first it is meet that the ground be good, next that the tiler be skilful, and then that the seed be good: so in the tillage and culture of the mind, the nature and disposition of the child doth resemble the earth, the schoolmaster the tiler, and the wholesome instructions the seed. Plutarch de liberis educandis.  
As cart wheels bended by force, can never again be brought to their former rectitude: so some wits depraved by education, can never again be corrected. Idem in Moralibus.  
As ground the better it is, the more it is spoiled, 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 fruitful, that are tilled: so all wits do not bring forth fruit, that are well educated. Cicero libro 2. Tusc. quaest.  
As an husbandman delighteth to see fruit of that tree he planted; and a shepherd to see increase of those sheep he keepeth: so doth a schoolmaster and a Tutor rejoice, to see those wits thrive and prosper, which they have virtuously and industriously taught and tutored. Seneca lib. 2. epist. 34.  
As branches of trees grown crooked of a long time, cannot be brought to straightness, although they be often bended with the hand: so they that are scarce honestly borne, & scarce ingeniously brought up do always look to the ground; that is, they love base and vile things, neither ever are lifted up unto virtuous or valorous endeavours. Politianus in Lamia.  
As in a fat ground, which no tiler hath touched, grow thorns and bushes: so often in a generous mind, unless ingenious education help, vices spring up with virtues. Idem de ira.  
As husbandmen weed their fields of hurtful plants: so parents and teachers should weed vices out of the minds of their ehildrens and scholars. ibidem.  
An untamed horse becometh dangerous: so an untaught son becometh mischievous.  
As a field long neglected groweth wild, and bringeth forth briars and thorns: so youth neglected bringeth forth vices and vanities. Chrysost. hom. 5. in. Math.  
As we do not set a mad or a drunken keeper over our horses and Asses: so we should not set an ass-headed schoolmaster, or a vicious Tutor over our Children. Idem hom. 60.  
As a vessel doth keep the taste of the first liquor, that it was seasoned with: so do children taste of their first education. Horati.  
The Greek history reporteth that Alexander, that most potent king, and conqueror of the world, could not leave those vices, which he had in his tender years learned of his master Leonida: so whatsoever we are infected withal in youth, we 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 drawn whither soever thou leadest it. Idem epist. ad Gaudentium de pacatulae educat.   

Parents.  
AS a Scorpion is not then only supposed to have a sting, when he smiteth, but is always to be taken heed of: so they that are propagated of wicked parents, although they do not presently run into mischief, yet they have poison. Plut.  
As fishes bred and nourished in the sea, have no taste of the saltness of the sea: so some being bred & brought up among Barbarians, are far off from all Barbarousness.  
As the younger Storks do sustain and relieve their aged and decrepit dams: so should children provide for, and succour their aged and decayed parents. Philo. lib. de Decalogo.  
As the Eagle, (being the unnaturallist bird to her young ones, that flies in the air,) casteth one of her two young ones out of the nest, and nourisheth the other: so many unnatural parents, especially the female sex, maketh especially much of some one child, and neglecteth all the rest; the eldest hath all the lands, and the other become beggars. Basilius Homil. 8. exameron.  
Birds that have griping talents do beat their young ones, when they are fledged, and cast them out of their nests: so many churlish and filthy minded parents, then especially show their scuruines and unnatural dealing to their children, when they grow to pregnancy and maturity. Isidorus Clarius orat. 57 tom. 1.  
The Crow is commended for the love to her young birds, because she waiteth upon them when they begin first to fly, and seeketh food for them: so those parents are to be praised, who continue their kindness to their children, not only in childhood, but also in further years, ibid.  
As the Emperor Octanianus taught his sons feats of war, and his daughters the Art of clothing, that they might get their living, if any adversity happened: so should parents do now a days, and then so many gentlemen's children should not come to the gallows. Polycrates libro 6. Cap. 4.  
Ely the Priest brought the curse of God upon himself, and upon his children, because he did not correct them: so do many parents now adays.  
Aulus punished his son with death because he held friendship with Catiline his enemy: so should Christian parents punish their children for keeping ill company, although not so severely. Augustin. lib. 5. de civi. Dei. cap. 18.   

Children.  
AS Iron and steel do excel other things in hardness, but are exceeded of the Adamant: so the love towards children is a mighty and a powerful thing, but the love towards God doth excel it.  
As the sap and moisture doth ascend from the root to the plant, but the plant doth not return it again to the root but to fruit & seed: so the love 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, advice, and action: so it is probable, that in the seed of Princes there is a certain ability engendered beseeming a Prince. Philo, de legatione ad Caium.  
As it is the rule of nature, that every man should be borne having two eyes and five fingers, yet sometimes that the works of God might be manifested, some have six fingers: so man seldom erreth beyond the law of nature, that the child is borne unlike his parents. Chrysostom. Homil. 45. in Math.  
As a Scorpion is not only to be thought then to have a sting, when he smiteth, but is always to be taken heed of: so those children that descend from wicked parents although they do not offend, yet they have poison. Plutarch in Moral.  
As the soft wax receiveth whatsoever print is in the seal, and showeth no other impression: so the tender babe being sealed with his father's gifts, representeth his image most lively.  
Wheat thrown into a strange ground, turneth to a contrary grain; the vine translated into another soil changes his kind; a slip pulled from the stalk withereth: so a young child as it were slipped from the paps of his mother, and put out to nursing, either changeth his nature, or altereth his disposition.  
A new vessel, will long time savour of that liquor, that is first powered into it: so the Infant will ever smell of the nurse's manners having tasted of her milk.  
As the moisture and sap of the earth doth change the nature of that Tree or plant that it nourisheth: so the wit and discretion of a child is altered and changed by the milk of the Nurse.  
As the parts of a child, as soon as it is borne, are framed and fashioned of the Midwife, that in all points it may be strait and comely: so the manners of the child at the first are to be looked unto, that nothing discommend the mind, that no crooked behaviour or undecent demeanour be found in the man.  
As the stecle is imprinted in the soft wax: so learning is engraven in the mind of a young imp.   

Cockering.  
Ape's almost strangle their whelps with embracing: so many parents by too much cockering their children do utterly spoil them. Plin. lib. 5. cap. 54.  
The young Cuckoo, although a bastard, yet it devoureth the legitimate young ones, with their dam: so some children brought up with too much cockering and love, do subvert their parents. Plinius libro 10. cap. 9  
The herb fenugreek, the worse it is handled, the better it prospereth: so some children the hardlier they are dealt with, the better men they prove, and some again the more they are made of, the worset they are.  
As unbridled Colts do cast their riders: so cockered Cockneys do subvert their father's houses, and consume their patrimonies.   

Youth.  
EVen as out of a Vessel, first that cometh forth, which is the purest, but that which is troubled and muddy sinketh to the bottom: 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 clear: so it is a sign of future debility, if the joints of the body be too soon knit, and the limbs at the first appear beautiful. Lodovicus Granatensis in lib. de Devotione.  
As that wine which pleaseth in the tunnel, will not well carry age, but that which is hard and smart at the first, afterwards contenteth very well: so youth soon ripe soon rotten, but that which is harder and of less pregnancy at the beginning, afterwards cometh to maturity and fruitful ripeness. Seneca.  
As in a soft and gentle mould, any print or form we like, may easily be effected. even so in the first estate of green and delicate youth.  
As a field untilled, doth not only remain unfruitful, but also doth bring forth many weeds: so youth capable of reason, except it be exercised in honest precepts, doth not only not become good, but runneth into many vices. Plut.  
As Countries and Cities leave them that sail in the sea: so childhood first slippeth away, than youth, and then old age. Seneca epist. 109.  
As no man perceiveth the coming of Storks, but that they are come; neither knoweth any man of their departure, but when they are gone; because they do both privily in the night: so no man understandeth that youth departeth, but that it is departed, nor perceiveth that old-age is coming, but when it is come. Plinius libro 10. cap. 23.  
As the parting of ways doth but a little differ at the first, but the further that their parting extends, the distance is more and more increased, so that their differences are very spaciously opposed: so in youth a little progress of years doth make a great difference, Synesius de providentia, lib. 1.  
Ezechias mourned and was disquieted, because he was to die being young. For as unripe apples are pulled from the tree by force, but being ripe and come to age, they fall of their own accord: so young men are hardly persuaded to leave this life, and die as it were unwillingly, but old men depart more quietly and peaceably. Hector Pintus in Cap. 38. Esayae.  
As the finest buds are soon nipped with frosts; and the sweetest flowers sorest eaten with Cankers: so the ripest and youngest wits are soon overgrown with follies.  
As the old Fox is more subtle than the young Cub; the Buck more skilful to choose his food then the young fawns: so men of age fear, & foresee that which youth leapeth at with repentance.  
As the minerals of Aetna stoove fire; & as the leaves in Parthia burn with the sun: so young years are incident to the heat of love, and affection will burst into amorous and youthful parties.  
As the nettle will have his sting: so youth will have his swing.  
As the juniper is sour when it is a twig, and sweet when it is a Tree: so youth in time leaves his wanton ways, and directeth his days after a more moderate course.  
As a seal is easily imprinted in soft wax, but if it grow hard, it is done more difficultly: so the wits of youth and children easily receive any discipline, but if they be hardened by age, the impression is the harder. Plutarch,  
As they that have been kept in bonds, do wander more licenciouslie, than they that never came in fetters: so doth youth, when it is freed and loosed from the government of a master. Plutarch in Moralibus.  
As mortar and clay, while they are moist, do follow the hand of the fashioner for any form: so tender and young minds are fit to receive any erudition and discipline. Erasmus in similibus.  
A young vine doth yield greater abundance of wine, but that which is elder doth yield better wine: so young men speak more things, but old men speak more profitable things, and more to the purpose ibidem.  
Peaches are dearly sold, because they do not last above three days: so youth is to be highly prized, because it soon fadeth ibidem.  
There is a country in India called Pandorum, the people whereof in their youth have white heads, but in their old age black: so some are very sober and modest, when they are young, but growing further in years, do wax childish, and wholly bequeath themselue●●o vanity and villainy, according to that verse:  Angelicus juvenis senibus satanizat in annis. 
As the Estriche digesteth hard Iron to preserve his health; as the soldier lieth in his harness to achieve conquest; and as the sick patient swalloweth bitter Pills to be eased of his grief: so youth should endure sharp storms to find relief.  
As in the fair Summer we repair all things necessary for the cold Winter: so good manners in youth, and lawful exercises, be as it were victuals and nourishments for age.  
As the Cipres tree, the more it is watered the more it withereth, and the oftener it is lopped, the sooner it dieth: so unbridled youth, the more it is by grave advise counseled, or due correction controlled, the sooner it falleth to confusion, hating all reason t●●t would bring it from folly, as the tree doth all remedies that should make it fertile. john Lily.  
As a horse is not to carry his own bridle: so youth is not to rule himself in his own conceits.   

Virtue.  
AS in a meadow full of odoriferous flowers, it is a difficult thing to gather the fairest and sweetest: so it is a hard thing to find out which of the virtues is most excellent, that the palm and victory may be given unto it. Greg. Nazianz. orat. de paupertate fovenda.  
As the end of husbandry is the gathering of fruit, the end of building is the inhabiting of the house, the end of sailing is riches, and the end of contending is a crown: so the end of virtue is, that thou mayst be called the servant of God, and be so in deed Gregorius Nycenus in Mystica Mosaycae vitae enarratione.  
As pleasure is found in Taverns, in Cook's shops, in Baths, & amongst wicked men: so virtue is found in Temples, in Universities, in studies, and among good men. Seneca de beata vita.  
As the goodness of an horse doth not consistin golden bridles, in costly trappings, or in a velvet saddle, but in the swiftness of his running, the strength of his legs, and the firmness of his pace: so the virtue of the mind doth not consist in riches, in the health of the body, in human estimation, or in liberty, for these things may be taken away; but in a right knowledge of God, and an upright living among men. Chrysost. hom. quod nemo laediturnisi a seipso.  
As it happeneth in trees, if one take a● way the fruit with the leaves, and cut off all the branches, the root still remaining sound, the tree eftsoons flourisheth with greater beauty: so if the root of virtue remain sound, although riches be taken away, and the body putrefy, yet all things return with greater plenty, as we may see in job. Idem hom. 4. ad popul. Antioch.  
If you tread a precious stone in the dirt it showeth the beauty more perspicuously: so the virtue of the Saints, whethersoever it be thrown, it still appeareth more beautiful, whether it be in servitude, in prison, or in prosperity. Idem hom. 63. in Genesin.  
As an odoriferous ointment doth not keep his fragrancy shut up within itself, but doth send it forth, and sweeten those places near unto it: so generous and excellent men do not hide their virtues within themselves, but do both help others, and make them better. Idem. hom. 2. in 1. ad Thessalonicenses.  
The bark of a tree is sour & bitter, but the fruit is sweet and pleasant: so virtue 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 virtues are to be observed and practised. Idem sermone de vitijs & virtutibus.  
As there is no victory without concertation: so there is no virtue without an enemy. Lactantius de opificio dei cap. 20.  
As in untilled fields, before we sow, we first cleanse them of thorns, brambles, and briars: so vices are first to be purged out of our souls, before we sow virtues in them, whence the fruits of immortality may spring. idem lib. acephalo.  
As chains be linked one within another: so be virtues; prayer depends of love, love of joy, joy of gentleness, gentleness of humility, humility of obedience, obedience of hope, hope of faith, faith of hearing, and hearing of simplicity. And as virtues be chained together, so also be vices; hatred depends of anger, anger of pride, pride of vain glory, vain glory of infidelity, infidelity of hardness of heart, hardness of heart of negligence, negligence of slothfulness, slothfulness of idleness, idleness of impatiency, and impatiency of pleasure. Macarius' hom. 40.  
As it is in wealth, he that hath much would have more: so in virtue, he that hath gained one virtue, will labour to get more, and he that hath done one virtuous deed, will go forward to do more. Chrysost. orat. quarta adversus judaeos.  
As a Pilot guides his ship by the stern: so a wise man governs his actions by virtue. Idem hom. 26. in Genesin.  
As he that sits upon an high rock, cares not for the waves of the sea, which he seethe tossed aloft, and converted into froth: so he that hath seated his security and rest upon virtue, is of a quiet and peaceable mind, and laugheth at the worlds turbulent estate. ibidem.  
As the billows of the sea sometimes seem to be carried aloft, and sometimes to be deeply depressed downwards: so they that contemn virtue, and work wickedness, sometimes through pride do float aloft, and sometimes are thrown down to hell gates. ibidem.  
As fire doth burn the matter put into it, making light the air adjacent: so virtue doth burn and consume vices, filling the soul full of light. Philo lib. quis rerum divinarum haeres.  
As after the death of a physician, or a Grammarian, their Music and Grammar doth perish with them, but the Idea of these arts do endure with the world for ever, according to which the present age, and that to come are to be made musicans, and Grammarians: so if the wisdom, temperance, justice, and fortitude of every one particularly should be taken away, yet in the immortal nature of this Universe, immortal wisdom and incorruptible virtue is engraven, according to which both the virtuous men of this age, and of the future time shall be censured and approved. Idem, in lib. quod Deus sit immutabilis.  
As a seal Ring remaineth unhurt, although that which it sealed be spoiled and marred: so although alvertuous impressions and Characters be abolished out of the mind through a wicked life, yet virtue preserveth her estate incorruptible, being not subject to any fate. Idem in lib. quod deterius potiori insidietur.  
As we must not handle Music rudely, nor Grammar unfeignedly, nor any other Art perversely: so we must not use wisdom craftily, nor temperance beastly, nor fortitude rashly, nor piety superstitiously, nor any other virtue illiberallie. ibidem.  
As the rising Sun doth gild the whole heavens with his lustre: so Virtue with her beams doth illustrate the whole soul of man. Idem in lib. de plantation Noe.  
They that go on false ground do often fall, but they that travel on sound ground do make sure footing: so they that suffer themselves to be led by the external goods of their bodies, do often fall, but they that go unto God by virtue, their voyage is firm and certain. idem. lib. de Abrahamo.  
As the first and chiefest part of a living creature is his head, the second his breast, the third his belly; and as in the soul the first and chiefest part is the part rational, the second irascible, and the third concupiscible: so the first and chiefest of all virtues is wisdom, which is conversant about the head, & the rational part of the soul; the second is fortitude, which is conversant about the breast, and about wrath, the second part of the soul; and the third is temperance, which is occupied about the belly, and the part concupiscible, which hath the third place in the soul. idem. lib. 1. allegoriarum legis.  
As the enjoying of health doth show us the inconveniences of sickness: so vices do declare unto us what goodness virtue hath in it, and darkness doth tell us, what an incomparable good light is. Hieronymus epist. ad Rusticum.  
As the missing of one member doth deform the body of man: so the neglecting of one virtue doth show the imperfection of the soul. Diadochus de perfect. spirit. ca 24.  
As a cloud doth not make the Sun to lose his light: so neither doth disaster fortune dim the beauty of Virtue. Tyrius Platonicus sermone 26.  
As a Lute doth profit others by the sound, but neither heareth nor understandeth any thing itself: so they that speak of virtue do profit others, but not living thereafter, do no good unto themselves. Diogenes apud Laert. lib. 6.  
As spices do make clouts & ragged apparel smell sweet, but silk doth stink being greased & infected with sweat: so any kind of life is pleasant, if virtue be joined unto it, but wickedness doth make the glorious and splendent life irksome and intolerable. Plut. in Moralibus.  
As a swift horse doth run of his own accord: so he that is inflamed with the love of virtue, needeth not a monitour. ibidem.  
As all things are pleasing to a Lover is his love: so in whom we love virtue, we delight to imitate his gesture, his gate, and look ibidem.  
As they that love truly, do love in their beloveds their stuttering and paleness, or whatsoever defect: so the Lover and embracer of virtue doth not abhor the banishment of Aristides, nor the poverty of Socrates, nor the condemnation of Photion. ibidem.  
As of fire and earth, the world is compounded, being necessary elements, as Plato saith, the earth yielding solidity, and the fire giving heat and form: so great empires are not obtained, except virtue be mingled with fortune, and one be an help unto an other. ibidem.  
As that is no true love, which wants jealousy: so he loveth not virtue entirely that is not inflamed with the emulation of good deeds done of others. ibidem.  
As a Candle light is obscured by the light of the Sun: so the estimation of all corporal matters is obscured by the spendour of virtue. Cicero lib. 2. office.  
As our bodily eyes are cleared and purged by certain Medicines: so the eyes of our mind are enlightened by looking upon virtue. Seneca. lib. 2. Epist. 116.  
As great Obelisks are not made without great labour, by reason of their hugeness, but being once builded, they continue infinite ages: so it is a hard matter to attain virtue, but being gotten, it never dieth. Plin. lib. 36. cap. 29.  
The tree Lotos', which the Latins call Faba Graeca, vel Syriaca, hath a most bitter rind, but most sweet fruit: so the first endeavours unto virtue are most hard, but nothing is more sweet than the fruit. Idem lib. 24. cap. 2. & lib. 13. cap. 17.  
Saffron thrives the better, if it be trodden on, and therefore that springs up the best, that is set by pathways: so virtue exercised in extremities, doth thrive the better. idem lib. 21. cap. 6. & Theoph. lib. 6. cap. 6.  
The Palm tree, because it hath a plain bark, is hard to be climbed into, but it hath most sweet fruit: so virtue hath a difficult entrance, but most pleasant fruit. Erasmus in similibus.  
Bees flee to all flowers, yet do hurt none: so Virtue and learning are so taken from others, that he is never the worse, that doth communicate them. ibidem  
As the Arts were not perfected, as soon as they were invented: so neither is virtue absolute and perfect in us the first day.  
Seldom or never a vain of gold and silver is found alone, but there is another not far off: so there is no virtue solitary, but one is joined to another.  
As lightning doth blast all trees besides the Laurel tree, as sayeth Pliny lib. 2: so a great calamity doth take all things away, besides Virtue. For constant Virtue is a fair beautiful Bay-tree, always green, not to be 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 speak of much wealth, but he that possesseth it: so he is not a just man that can reason of virtue, or knoweth the definition of it, but he that is endued with it, and exerciseth it. idem in cap. 20.  
As in the stone Opalum the semblance of many precious stones is seen, as the firinesse of the Carbuncle, the purple of the Amethyst, and the greenness of the emerald, and all these shining together after an incredible mixture: so all virtues are contained in the holy Scriptures, and do shine there after a wonderful manner.  
As there be seven Planets, Luna, Venus, Sol, Mercurius, Mars, jupiter, & Saturn: so there are seven principal virtues, Faith, Hope, Charity, Prudence, justice, Fortitude and Temperance, which virtues Helwicus Theutonicus particularly compares unto the seven Planets in his first book de coelo & elementis. cap. 84.  
As there be seven principal metals, Quicksilver, Brass, Gold, Silver, Tin, Iron, and Lead: so there be seven chief virtues, ut suprà, which the same Helwicus particularly compareth to these metals, in his second Book de metallis & lapidibus, cap. 40.  
As Garlic hath seven medicinable qualities in it: so have the seven principal virtues, which the same Author setteth down in his third book de vegetabilibus & plantis. cap. 81.  
As there be five outward senses, the sight, hearing, smelling, taste, and touching: so there be five inward virtues, Faith, Obedience, Hope, Charity, and Humility, which the same writer compareth together, in his sixth book, de homine & eius membris. cap. 77.  
As the bones are the strength of the body: so virtues are the strength of the soul. F. joannes a S. Geminiano's lib. 6. de homine & membris eius, cap. 77.  
As the bones are bound together by certain ligaments: so all virtues are so combined and linked together, that one cannot be had without another. ibidem.  
As the bones are nourished by the inward marrow: so virtues are nourished by the divine grace. ibidem.  
As the best Wine is in the midst of the barrel: so virtue doth consist in a mean. Idem lib. 9 de artificibus & rebus artificialibus, cap. 82.  
It is to no purpose to light a lamp to burn, if oil be not powered in: so it is to no purpose to teach that virtue is to be embraced, if the way and manner be not delivered how to attain unto it. Plus tarch.  
Even as a ditcher that by chance findeth a precious stone, doth little esteem it, because he knoweth not the price of it: so ignorant infidels, and profane worldly men, make little reckoning of virtue and virtuous men, because they neither kn●●● the dignity of virtue, nor the es●●● 〈◊〉 of her followers. Lodovicus Granat 〈◊〉 Ducis peccatorum.  
The 〈◊〉 called Sileni, were unpolished without, but curiously and with great art wrought within: so virtue outwardly seemeth rough, when inwardly it is full of beauty. ibidem.  
As blood relieveth a distressed heart: so virtue comforteth an afflicted soul. ibidem.  
Even as God is a goodness so universal, that in him alone are found all the perfections of all good: so after a certain manner the same are found in Virtue. ibidem.  
Even as of the conveniency and proportion of the members and lineaments, and of the humours of the natural body, a certain beauty ariseth, which is acceptable to the eyes of men: so of the order and virtuous frame of the life, laudably led and form, so great a beauty proceedeth, that not only it is most acceptable to the eyes of God and Angels, but it is also beloved of perverse and froward men. ibidem.  
If a noble and beautiful woman, worthy of a King's bed, should be married to a foul Collier, it would move all men to compassion, that beheld h●r: so much more effectually shall he 〈◊〉 ●oued, that seethe virtues, worth 〈◊〉 ●od, and divine reward, to be ma●● vassals to compass the dross & dung of this world. ibidem.  
He that selleth precious Pearls, and rich Gems, ought very well to know them, that he be not deceived in the price; and the overseer and governor of a prince's house ought to know the deserts of every one in the house, that he may dispose of every one according to his dignity, for otherwise he shall commit many errors, and offer great inequality: so a man that dealeth with the worth and value of virtues, is to know the price and dignity of them, that comparing them between themselves, he may see which is to be preferred before others, and render and tender to every one her due honour. ibidem.  
Even as we make greater account of an heap of Gold, then of Silver; and do more esteem an eye, than a finger: so also it is meet and requisite that with greater endeavour and diligence we should apply ourselves to the worthier virtues, and with the lesser to the less worthy, lest we disturb the spiritual business. Idem lib. 2. Ducis peccatorum.  
As in all things as well artificial as natural, there are found some truel, and some seeming and appearing so, but are not so in deed; and as there is both true Gold, and that which is false, lawful money, and counterfeit coin, true Gems and false Gems: so also among Virtues, some are true, and some that appear to be so, but are not so in truth. ibidem.  
As the foul Toad hath a fair stone in his head; the fine Gold is found in the filthy earth; the sweet Kernel lieth in the hard shell: so Virtue is many times harboured in the heart of him, that most men esteem misshaped.  
As the precious stone Sandastra hath nothing in outward appearance, but that which seemeth black, but being broken, poureth forth beams like the Sun: so Virtue showeth but bare to the outward eye, but being pierced with inward desire, shineth like Crystal.   

Faith.  
AS a child that learneth his first elements, aught to believe that his master teacheth him, and not to ask the reason why this Letter is called A, and that B: so in the mysteries of Faith, we must not ask the reason, how this may be, and that may be, but we must give credit to the Scriptures. Lodovicus Granat. in lib. de devotione.  
As he that having never seen glass before, seeing a curious and an excellent vessel made of it, and set before his eyes, can not be induced to believe 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 Faith being considered of by the light of reason. ibidem.  
As we cannot imitate nor well understand the Art of Bees in making their honey combs, and tempering their honey; nor the Art of Spiders in weaving their Webs; nor the Art of Silk worms in spinning their Silk: so much less can we imitate the divine works, or comprehend in our reasonable understanding the mysteries of Faith. ibidem.  
If thou hast life, thou hast heat: so if thou hast a lively Faith, thou hast good works. Nazianzene.  
As fire cannot be without heat, nor the Sun without light: so a justifying Faith cannot be without justifying works.  
As a river cometh from a fountain: so faith cometh from the Lord.  
As water maketh the earth fruitful: so faith enricheth the soul with good works.  
As the Carbuncle shineth in the night, and in darkness casteth light unto the eyes: so faith shineth in the darkness of heresy, and in the night of persecution, neither can it be overcome or extinguished of either.  
As there are twelve kinds of a Carbuncle: so there are twelve Articles of our saith. Isidorus.  
As a garment touched with the stone Amiathon, doth resist fire, & if you hang it over the fire, it will not burn, but become brighter: so the soul being endued with Faith, doth resist the heat of persecution, and by it becomes more glorious. Isidorus.  
As Quicksilver is the Element or matter of all metals, according to the Philosopher: so Faith is the foundation of all virtues.  
As the Almond tree flourisheth before any other tree: so Faith ought to flourish before any other virtue.  
As we cannot live without the elements: so we cannot attain knowledge without Faith. Clemens Alexandrinus li. 2. Stromat.  
As nothing is delectable unto men without light: so nothing is acceptable unto God without Faith. Origenes lib in job.  
As a light is not lightened of Oil, but is nourished by Oil: so Faith doth not grow of works, but is nourished by works. Chrysostomus hom. 18. operis imperfecti.   

Hope.  
EVen as an Anchor fastened into the earth, keepeth the ship safe, which stayeth in the midst of the waves, and maketh it that it feareth not the billows of the raging sea: so lively Hope being firmly fixed upon the heavenly promises, preserveth the mind of the righteous unremoved in the midst of the waves of this world, & maketh it that it contemneth and despiseth all the storm and tempest of the winds. Lod Granat. lib. 1. Ducis peccat.  
Even as a son in all his troubles and necessities, which happen unto him, trusteth and affiaunceth his repose in his Father (especially if he be rich & powerful) that his help and fatherly providence will not at any time fail him: so should man have this heart of a son to God his father, who both can and will help his children better than 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 soul by Hope is kept from the rage of temptations, F. joannes a S. Geminiano's lib. 9 de Artificib. & reb Artif. cap. 70.  
As a staff doth support a man: so doth Hope. ibidem.  
As the husbandman soweth his land in hope of fruit: so men perform the duties of Christianity in Hope of heaven. Macar. hom. 14.  
As a Merchant taketh pains to furrow the vast Ocean in hope of earthly gains: so a christian struggleth through the waves & billows of this life in hope of heavenly reward. Basil. in Psal. 1.  
As the hope of a crown and victory maketh the discommodities of war tolerable: so the hope of heaven maketh the griefs and turmoils of this life portable. Chrysost. lib. 3. de providentia dei.  
As an helmet defendeth the head: so Hope defendeth the soul. idem homilia nona in priorem ad Thessalonicenses.  
As pillars support and uphold earthly buildings: so Hope supporteth and upholdeth spiritual buildings. Laurentius justinianus in ligno vitae, cap. 2. de spe.  
As it did not hurt Rahab to dwell with the people of jericho, but her faith kept her safe: so sin doth not hurt them that in Faith and Hope do expect their redeemer. Macarius' hom. 31.  
As without sustenance the body would sink: so without hope the heart would burst.  
As Abraham begat Isaac: so faith begets hope.   

Charity.  
AS the Physician hateth the disease, yet loveth the person of the diseased: so we must love that in our neighbour, which is good, and made of God, and abhor that, which man and the devil have made evil. Lod. Granat. lib. 1. Ducis Peccat.  
As the members of the same body, albeit having diverse duties and functions, and differing also in form, do tenderly & mutually love one another, be cause they live by one, & the self same reasonable soul: so much more ought faithful Christians to love one another, who are made alive by that divine spirit, who by how much he is more noble, by so much also he is more powerful to knit and unite those together, in whom he dwelleth. ibidem.  
In the Temple there was not any thing, which either was not gold, or that was not covered with pure gold: so it is not lawful that any thing should be in the lively temple of our soul, which is not either charity, or overgilded and deaurated with charity. Idem. lib. 2. Ducis Peccatorum.  
Even as all the life of the body proceedeth from the soul: so all the dignity and worth of external virtues proceed from the internal, but especially from charity. Ibidem.  
As gold excelleth all other metals: so Charity excelleth all other virtues, whether theological or moral. Geminianus lib. 2. de Metallis & lapid. cap. 40.  
As in a material building one stone is knit unto another by lime and mortar: so in the spiritual building one Christian is joined to another by charity. Chrysostom. hom. 7. operis imperfecti.  
As death is the end of sin: so is charity, because he that loveth God ceaseth to sin. Ambrose lib de Isaac & anima.  
As Hearts in swimming over a river, by holding up one another's head, do help one another: so we sailing over the sea of this world by charity should help one another. August. lib. 83. quaest. 8.  
As Ginger is medicinable against the cold causes of the breast and lungs: so charity is a medicine against the cold icenes of niggardice and avarice. Geminianus lib. 3. de vegetabilib. & plant. cap. 5.  
As a root is engendered of moisture and celestial heat: so charity groweth from the moisture of devotion, and supernal heat of the holy spirit. Idem. l. 3. de veget. & plant. cap. 9  
As the Cipres tree is very fragrant in savour: so the odour of charity is so sweet unto God, that without it nothing smelleth well. Ibidem.  
As the same hand is divided in divers fingers: so the charity of many doth make them one, and yet they are severed. Plut.  
As fire in all shops is an instrument for all artisans and workmen: so nothing is well done without charity.  
As the sun is of an uniting virtue, for it uniteth the planets in their effects: so charity doth spiritually unite, and therefore it is called the bond of perfection, because it perfectly uniteth the soul to God, and bindeth the hearts of the faithful together. F. joannes a S. Geminiano's libro 1. de caelo & elementis cap. 13.  
As the sun is of a reviving nature: so is charity, and doth translate from death to life. ibidem.  
As the sun is of an attractive power, to draw vapours upwards: so is charity, for it healeth the heart, and draweth up the affections to God. ibidem.  
As the sun and the fire are never without heat: so charity is never without works and well doing. ibidem.  
As the sun and the fire are communicative of themselves: so also is charity. ibid.  
As fire is most active among the elements: so is charity most active among the virtues. ibidem.  
As a light is not diminished by participation: so charity is not lessened, by being divided to many, but rather augmented. ibidem.  
As heat is the chief agent in generation: so is charity in producing the works of virtue ibidem.  
As heat mollifieth hard metals: so charity softeneth hard hearts. ibidem.  
As vessels are made of clay: so by charity the heart of man is made a divine vessel. ibidem.  
As clay mingled with vinegar doth stay the bleeding at the nose: so charity tempered with the vinegar of compunction, doth restrain the flux of sin. ibidem.  
As the Sardian stone expelleth fear, procureth mirth, maketh bold, and sharpeneth the understanding, as sayeth Dioscorides: so Charity bringeth joy, joy expelleth fear, and by consequent it maketh bold and valiant, and whetteth the understanding to contemplation of heavenly matters. Idem lib. 2. de Metallis & Lapid. cap. 5.   

Prudence.  
AS in a living creature the first and chiefest part is the head, the second the breast, and the third the privy members; and as in the soul the first & chiefest part is rational, the second irascible, and the third concupiscible: so prudence is the first, and chiefest virtue, which is conversant about the head, and the rational part of the soul; the second is fortitude, which doth establish the heart, and is busied about anger; and the third is temperance, which is occupied about the privy parts, and the faculty concupiscible, which hath the third place in the soul. Philo. jud. lib. 1. legis allegoriarum.  
A Serpent when he is within the danger of man, of all parts of his body, keepeth his head from blows, which he doth either by gathering his body into a circle, or hiding it in an hole, and suffereth his other parts to be beaten: so if any persecution happeneth unto us, prudence teacheth us to hide our head, which is Christ, that taking the blows upon us, we may safeguard the faith received of him by the loss, if need be, of our bodies. Hilar. cano. 10. in Math.  
The prudence of the serpent is seen in two things, in safegarding his head, with yielding his body to strokes; and in his drinking, for when thirst oppresses him, & he goeth to drink, he doth not take his poison with him, but leaveth it in his den: so our prudence should be, in time of persecution & temptation, rather to deliver to the sword and fire all that we have, then to hazard and endanger our head, that is, to deny Christ; and secondly when we go to the holy church of God, or to prayers, or to receive the holy mysteries, that we do not carry with us in our cogitations, maliciousness, voluptuousness, or enmity. Epiphanius haeresi. 37.  
As a Captain guideth his army, a Pilot his ship, God the world, and the understanding the soul: so prudence tempereth & governeth the felicity of this present life. Archytas apud Stobaeum serm. 1.  
As a scar doth warn us to take heed of a wound: so prudence in the consideration and memory of passed dangers doth make us more wary & cautelous. Plut. in. Mor.  
As the Bevers of Pontus do bite off their privy members, when they are hunted, because they know, that for them they are pursued: so it is the part of a prudent man sometimes to cast away that thing, for which he is endangered. Eras. in similibus.  
Harts when they feel themselves wounded, do run to the herb Dictamnum, & presently the arrow falleth forth. Bears because their eyes often grow dim, thrust their heads into the hives of Bees, that being stung till the blood follow, the grossness of the humour may be purged. The Lisard being to fight with the serpent, placeth himself not far from a certain herb, and as often as he perceiveth himself wounded of the serpent, so often he runneth to that herb, & presently returneth to the combat as hole as a fish. The Fox cureth himself with the juice of the pine tree. The tortoise having eaten the flesh of a Viper, avoideth the hurt of poison by eating wild Margerom. The serpent doth cure his sore eyes by feeding on Fennell. The hedgehog maketh two holes in his cave, one towards the North, & the other towards the South, when the North wind blustereth he shutteth his Northern hole, and looketh to the South, and when the South wind bloweth, he openeth his hole towards the North: so man being prudent and reasonable should see what is good for him, and foresee things to come. Isidorus Clarius orat. 56. tom. 1.  
As he should not take a Lute in his hand, that is ignorant in music: so he should not take rule and sovereignty upon him, that is not endued with prudence. Plut.  
As the Cyclope having his eye thrust out, stretched out his hands hither and thither without any certain aim: so a great King or mighty Potentate, who wants pendence, setteth upon all his affairs with great hurly burly, but with no judgement. Plut. & Homerus lib. 9 Odies.  
As Tin separateth brass and lead from gold & silver: so prudence distinguisheth good from evil, and discerneth things profitable from hurtful. F. joannes a S. Geminiano's libro 2. De metallis, & lapidibus. Cap. 40.  
Tin defendeth other metals from the fire: so prudence defendeth the other virtues from perishing. Ibidem.  
As the smelling discerneth good savours from ill smells: 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 held the wisest man among the Heathen: so Solomon by the testimony of God, was the wisest man upon the earth, so that there hath not been the like among the Kings, which were before him, neither after him came the like. 2. Chron. cap. 1.   

justice.  
AS sin is sweet in the beginning, but bitter in the end: so justice on the contrary, it seemeth bitter in the beginning, but is sweeter than honey in the end. Origenes.  
As a judge would not overcome any man, nor have any adversary, but pronouncing his sentence determineth with the honester side: so justice is against no man, but giveth to every man his own. Philo lib. 1. legis allegoriarum.  
As fire cannot burn without fuel, by which it is nourished: so the meat and food of the soul is justice, by which it liveth. Lactantius lib. 2. cap. 13.  
As he that sitteth in a strong house, when a storm ariseth, heareth the noise of the tempest, and how the trees are tossed of it, but he himself feeleth not the blast: so he that sitteth encircled with justice, when the world is disturbed, heareth of the hurly burlyes and tumults, but is not touched himself. Chrysost. Hom. 48. oper. imperf.  
As the mind of a sinner is more and more darkened and dimmed, and is further and further removed from the light of truth: so he that exerciseth justice, hath his mind more and more enlightened, & ascendeth to the knowledge of greater wisdom. Idem hom. 18. operis imperfecti.  
As silver is hard, but yet to be melted: so although justice is severe, yet it hath compassion, and not indignation. F. joannes a S. Geminiano's lib. 2. de metallis et lapidibus cap. 4.  
As Aristides and Photion were the justest men amongst the Athenians; Bias among the Prienaeans; Aristophanes among the Messenians; Timoleon among the Corinthians; Glaucus among the Spartans'; Prodicus among the Grecians; Chiron among the Centaurs; Maris among the Laodicians; Ripheus among the Trojans; and Hermes, Bochyris, and Mycerinus among the Egyptians: so Fabricius, Camillus, Cato, Titus Manlius, Augustus, Alexander Severus, and Vrsus Nolanus were accounted the justest men among the Romans'.   

Fortitude.  
AS a stone cutter ought always to have his mallet in his hand, by reason of the hard matter which he laboureth in: so he that will either become good, or continue virtuous, must always have fortitude in a readiness, as a spiritual mallet to tame and overcome the difficulties, which meet with him in the way of virtue. Lodou. Granat. lib. de devotione.  
As Hearts have great horns in vain, because they want courage: so it is not enough to be rich, except thou be valiant. Plut.  
As they that walk stroutingly, and Shakerleyan like, are called proud and haughty persons, whereas they are termed valiant and valorous, that advance themselves in fight and combat: so he that rears and lifts up his mind in adversity, is to be accounted valiant and invincible. Idem.  
As an ill chance at dice, is by art and cunning to be turned to the best advantage: so whatsoever happeneth in the life disasterously, fortitude and true valour turneth it to the best part, and maketh the best use of it. Idem.  
As Iron doth bruise all other metals: so fortitude doth overcome all kind of dangers. F. joannes à S. Geminiano lib. 2. de metallis et lapidibus, cap. 40.  
If a weight be laid upon the branches of the Palm tree, they do not bend downwards after the manner of other trees, but of their own accord to strive and mount aloft against the weight of the burden: so the mind of a valiant man, by how much it is pressed and held down by adverse fortune, by so much it becometh more vigorous and valorous. Plin. libro. 16. cap. 43.  
As those parts of trees are stronger, that are opposite to the North, than those that look towards the South or west: so we are more firm & valiant in those things, in which Fortune hath exercised our fortitude.  
The Crocodile is terrible against them that fly, but doth fly from them that follow him: so many, if thou yieldest unto them, rage like Lions, but if thou valiantly contemnest and withstandest them, they become as fearful as Hares. Plinius.  
As a Lion feareth nothing, but a Cock: so a valiant heart, and a magnanimous spirit feareth nothing, but reproach, slander, and disgrace.  
As a beard is a token of heat and natural vigour: so fortitude to resist sin is a sign of spiritual strength. F. joannes a S. Geminiano's. lib. 6. de homine et membris eius, cap 29.  
As three of the nine valiant worthies Hector, Alexander Magnus, and julius Caesar were Ethnics; and other three jews, josua, David, and judas Machabaeus: so the other three, Carolus Magnus, Godfrey of Bullen, & Arthur of Britain, were Christians.  
As Hercules was the strongest among the heathen: so was Samson among the jews.  
As Milo Crotoniata did carry at the games of Olympus a Bull a furlong, and when he had done slew him with a blow of his fist, and eat him up in one day: so Bithon was so strong, that as Pausanius testifieth in Caelius, he carried a Bull on his shoulders, for which memorable and prodigious strength, he had his picture set up at Argos.   

Temperance.  
AS justice cometh not by avarice and desire of gain: so neither temperance is obtained by intemperance, nor christian conversation by delicates and dainties, Clemens Alexand. lib. 2. paed cap. 1.  
As intemperance threw Adam out of Paradise: so temperance is a good mean to cast sin out of the soul. Chrisost. hom. 10. in Math.  
As horses are kerbed with bridles lest they should prove resty jades: so the body is to be moderated with temperance, lest it prove an unruly servant to the soul. Augustinus Cap. 10. De salutaribus documentis.  
As it is impossible for a Serpent to put off his old skin, except he glide thorough a narrow place: so is it impossible for us to put off our old man with his corruptions, except we enter thorough the straight gate of abstinence, fasting and temperance. Climacus de discretione, gradu. 26.  
As swine cannot wallow in hard dried clay: so Devils cannot tumble and keep revell-route in abstemious and temperate souls. ibidem.  
As the earth if it be moderately watered doth abundantly yield the seed it received, but if glutted with showers it bringeth forth thorns and weeds: so our heart, if it be moderately maintained, it plentifully poureth forth graces received of the holy spirit, but if it be glutted with wine and belly cheer, it bringeth forth thorny cogitations, and corrupt weeds. Ibidem. cap. 48.  
As a lamp is without oil: 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 stomach being corrupted with the immoderate eating of sweet meats, is purged by a bitter potion: so they that have lived riotously and luxuriouslie are never better cured then by a temperate and an austere kind of life, especially if there be given unto them to drink the bitter wine of the Lords passion: Guerricus abbess sermone primo de Epiphania.  
As the Athenians did never consult of peace, but in mourning apparel, as Demades said: so moderate living doth never enter into our minds, except we be driven to it by sickness and diseases. Plut. in Moral.  
As in a calm the ship is made ready against a tempest: so by slender fare, and spare diet we are made more fit to avoid surfeit at a large banquet: Ibidem.  
Men that are only fat, tall and strong, are like unto the Pillars of buildings, as Aristotle said. Ibidem.  
As from ships whose pump is full the burden and load is to be withdrawn: so from surfeit swollen churls, that carry flesh budgets about them, meat and drink is to be withdrawn. ibidem.  
As Mariners in fair weather do spread their sails, but when they fear a tempest they draw them in: so the body, when it is in sound health, may feed more largely, but fearing a disease, it must be dealt withal more warily. ibidem.  
As the Planet Mercury is said to rule over the water: so temperance doth rule over the waters of concupiscence and the floods of lust. F. joannes a S. Geminiano's lib. 1. de caelo et elementis cap. 77.  
As Mercury doth dispose the child unto wisdom that is borne under his predominancy: so the moderation as well of meat, as of venery doth dispose unto the atchivement of prudence. ibidem.  
As Mercury doth always go after the sun: so temperance maketh the flesh to yield obedience to reason. ibidem.  
As Mercury (according to Ptolemy) swayeth rule in Gemini and Virgo, but not in Piscis: so temperance hath dominion over Gemini, that is, over the senses of the body, which are twofold, as over the two eyes, two ears, etc. and it reigneth in Virgo, because it preserveth virginity, but it faileth in Piscis, that is, in them that live in the waters of delicacy. Ibidem.  
As Tin (according to Aristotle) is compounded of good quicksilver, but of bad sulphur: so temperance is compounded of the moderation and strength of regular reason, and of the delight and will of the flesh. Idem lib. 2. de Metallis et Lapid. cap. 36.  
As Tin cracketh all other metals, that it is mixed with: so temperance and abstinence doth pull down pride, & bruiseth all the rebellions of the body. Ibidem.  
As that Amethyst is good, which is beautified with the mixture of two colours, purple and violet: so is that temperance profitable, that is adorned with two virtues, with charity, and humility. Ibidem.  
As there are five kinds of the Amethyst, as saith Isidore: so there are five principal parts of temperance; abstinence, sobriety, chastity, shamefastness, and modesty. Ibid.  
As the Amethyst is powerful against drunkenness, as saith Dioscorides: so is temperance. ibidem.  
As the Amethyst maketh men vigilant: so doth temperance. Ibidem.  
As the Amethyst is soft and easy to be engraven: so doth temperance make a man capable of every good & beautiful sculpture, of all honest actions and virtuous demeanours. Ibidem.  
As Porcus among the Indians; Masinissa among the Numidians; Epaminondas among the Thebans; & Lycurgus among the Lacedæmonians, were renowned for sober & temperate men: so Socrates, Plato, & Pericles were famous for temperance among the Athenians, & julius Caesar among the Romans; so that Cato was wont to say of him, that he alone came sober to subvert the common wealth.   

Abstinence.  
AS a sick man cometh to physic: so every one should come to feed on dainties, that is, not seeking for pleasures in them, but relief of necessity. Lodon. Granat. lib. de devotione.  
Even as a dead body is preserved by myrrh which is bitter, otherwise it would putrefy & breed worms: so also our flesh is corrupted through delicacy & effeminacy, & bringeth forth vices, which otherwise by temperance and abstinence is kept in the duty of virtue. Ibidem.  
As that rain is the best, that mildly showreth upon the earth, but a sudden & a violent rain hurteth the meadows and destroyeth the corn: so that meat is the best for the body, that is taken temperately and with abstinence, but gluttony destroyeth and enfeebleth it. Ibidem.  
As full furnished tables breed lothsone surfeits: so mean repasts make healthful people  
As a fasting man's spitting, is poison unto a serpent: even so abstinence is the bane of all vices whatsoever.  
As they that offer sacrifice, do not taste of it: so certain give liberal entertainment to others, themselves notwithstanding being very abstinent. Plut.  
As worms in children's bellies are killed by sharp and bitter medicines: so sin dwelling in our inwardest parts is slain and extinguished by abstinence & fasting. Basilius' homil. 1 de jeiunio.  
As the stone which the Grecians call Amianton, cannot be polluted: so an abstemious person can hardly be corrupted. Ibidem.  
As hunger and thirst do make meat and drink pleasant to the taste: so abstinence and fasting do season & sweeten all meats and food whatsoever. Ibidem.  
As oil maketh the joints of a wrestler supple: so abstinence and fasting doth ad strength unto him that exerciseth himself in piety. Idem homil. 2. de jeiunio.  
As water allayeth heat: so abstinence and fasting allayeth lust. Ibidem.  
As ingurgitation and gourmandising maketh the body heavy and unwieldy: so abstinence and fasting maketh it light & nimble. Ibidem.  
As they that keep horses for the race do diet them before they run: so he that will be fit for the heavenly race, must diet himself by abstinence and fasting. Ibidem.  
As gluttony doth bring innumerable evils unto mankind: so abstinence and fasting doth bring innumerable good things both to the soul and body. Chrysost. hom. de jona propheta.  
As little ships swiftly sail over the sea, but those that are overloaden are drowned in the waters: so abstinence & fasting maketh the mind lighter, that it can easilier sail over the sea of this life, and lightlier soar up to heaven, and see that happiness, which God hath provided for it. Ibidem  
As he that washeth himself and afterwards tumbleth in the dirt, washeth himself in vain: so he that fasteth and abstaineth from sin, and yet walloweth in sin, his abstinence and fasting is to no purpose. Idem sermone 1. de jeiunio.  
As he that recovereth a sick man unto health, commandeth him to abstain from those things, that brought his disease: so the Lord after baptism commended and commanded abstinence and fasting unto us against the sin of gluttony; for the intemperance of the belly disparadiced Adam. Idem hom. 10. in Math.  
As physic is many times unprofitable, through the unskilfulness of him that useth 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 under & to be kept under by abstinence, fastings, watchings and prayers. Augustinus cap 10. de salutaribus documentis.  
As oil maketh the raging sea calm: so fasting and abstinence extinguisheth the burning and boiling lusts of the body. Ibidem.  
As a lamp is without oil: so is abstinence and fasting without charity. Caesarius Arelat. hom. 32,  
As the body becometh unwieldy by gormandizing: so it becometh weak & feeble by too much fasting & abstinence. Diadochus de perfectione spiritali. cap. 45.  
As Christ by touching the waters of jordan, sanctified all other waters: so by his fasting and abstinence he hath sanctified our fastings, and abstinence. Lodovic. Granaten.  
As Apollonius Tyaneus was counted very abstemious among the Heathen: so Emericus the son of Stephen king of Pannonia is for his abstinence registered among the christians.   

Prayer.  
EVen as a traveler after that he hath rested himself, and taken meat, beginneth to feel ease, is refreshed, and recovereth strength to walk & travel further, although he hath no delight in his meat, nor contenteth his taste: so also Prayer, which is the spiritual meat of the soul, is the cause of a new fortitude and a new spirit to walk in the way of the Lord, albeit oftentimes it yieldeth no spiritual taste. Lodou. Granat. lib de devotione.  
Even as they that inhabit the north parts of the world, where the cold is vehement, do keep within doors, and in hot houses to defend themselves from the injury and untemperatenes of the weather; but they that cannot do this, come often to the fire▪ & being somewhat warmed do return again to their labour: so also the servant of God, living in this cold and miserable region of the world, where charity is waxed key cold, & iniquity doth rage and abound, must often repair to the fire of prayer, that he may grow warm. Ibidem.  
As Samson was being without his hair: so is a man without prayer. ibidem.  
Even as there is no essential difference between him that speaketh, and him that writeth the same thing: so also prayer, which is a confession of the divine praises, or (that I may speak more properly) a certain petition to God for some necessary thing: whether this petition be made with inward words, or with outward, which are the images of internal things, there can be found no essential difference between 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 stamp in it: so prayer is to be used to the softening of the heart, that thereby it may be made ready for the keeping of the divine law. Ibidem.  
As the hill is the way unto the mountain, and the means to ascend unto it: so prayer is the way, and the ascending to mortification Ibidem.  
Even as a diligent and careful traveler that entereth into an Inn, to break his fast, eateth, and withal is careful to make an end of the voyage he hath taken in hand, so that although his body be in the Inn, yet his heart and mind is about his journey: so also the servant of God, when he goeth to pray, let him on the one side enjoy celestial sweetness, and on the other side let him purpose to bear troubles and molestations for his love, of whom he is so much made of, and who will not have any one to eat his bread, but in the sweat of his face. ibidem.  
As the children of this world besides their daily repast, have their extraordinary feasts and banquets, in which they are wont to exceed the manner of other refections: so it is also behoveful, that the righteous besides their daily prayer, have their feasts and spiritual banquets, in which their souls may feed, not measurably (as at other times) but may be filled and stuffed with the divine sweetness, and with the plenty of God's house, ibidem.  
As the body is dead, and waxeth quickly filthy without the soul: so the soul without prayer is dead, miserable, and very unsavoury. Chrysostomus lib. 1. de orando Deum.  
As a City, which is not compassed and fenced with walls, easily cometh into the subjection of enemies: so the devil easily bringeth that soul under his dominion, which is not fenced and guarded with prayer. Idem lib. 2. de oratione.  
As trees that have taken deep rooting, cannot be pulled up: so the fervent prayers of the faithful cannot be beaten back, till they have ascended into the presence of the highest. Idem. hom. 5. de incomprhensibili natura dei.  
As the roaring of a Lion affrighteth the beasts of the Forest: so the prayer of the righteous profligateth the devils of hell. Idem hom. 53. contra Apost  
As the joints of the body are bound together by nerves and sinews: so the souls 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 Gold, precious stones, and Marble do make the houses of Kings: so prayer doth build the Temple of Christ, that he may dwell in our hearts. ibidem.  
When a King entereth into a City, his Nobles and train follow after: so when prayet entereth into a soul, all other virtues follow after ibidem.  
As perfume well confected doth delight the smell of a man: so the prayer of the righteous is sweet in the nostrils of the Lord. Idem hom. 13. operis imperfecti.  
As a Soldier is no body without his armout, nor armour without a Soldier: so prayer is nothing without fasting, nor fasting without prayer. Ibidem hom. 15.  
As there may be something without a smell, but there cannot be a smell without some thing: so a work without prayer is something, but prayer without a good work is nothing; and if thou prayest, thou prayest not of faith. Idem hom. 18.  
As fire doth scour off the rust from iron: so prayer doth scour our souls from the rust of sin. Idem, hom. 42. ad pop. Antioch.  
As no medicine can cure a wound, if the iron remain within it: so no prayer profiteth his soul, who hath deadly hatred festering and rankling in it. Augustinus de rectitudine Catholicae conversationis  
Plato writeth, that the Lacedæmonians were never heard to pray for any thing, but that which was good and profitable: so a Christian should never pray for any thing, but that which is good in the eyes of God, and profitable for himself. Isidorus Clarius, orat. de fructu orandi, tom. 1.   

Alms deeds.  
AS the Princes of this world, determining a voyage, do send their furniture, treasure and provision before them, and they themselves follow after: so we are to divide our goods amongst the poor, that they may prepare an entrance into life for us. Stella de contemptu mundi.  
As water sprinkled upon an hot glowing gad of iron, although it seem to cool the hot burning iron, yet at the length it causeth it to burn the more vehemently: so the works of mercy, albeit at a blush they seem to make the soul less fervent, by reason of the sundry businesses, which happen in exercising them, yet they make it more earnest and vehement in the ways of the lord Lodovicus Granat. lib. de devotione.  
Even as nothing is more natural unto God, then to do well unto all his creatures: so he that participateth more of the spirit and goodness of God, he is more ready to do good unto others. ibidem.  
As in a treasury, they use to mingle no false money which outwardly hath a little gold, and seems to be good, yet inwardly is a mixture of most base metals: even so, and no otherwise are the works and alms deeds of Hypocrites, who outwardly will appear just, as if they were no sinners, when inwardly they have seared and foul deformed consciences. Stella de contemptu mundi.  
As water quencheth burning fire: so alms deeds resisteth sins. Clemens Alexand. lib. 3. paedagogi, cap. 7.  
As seed cast into the earth, bringeth forth profit to the sour: so bread cast into the lap of the poor, will in time to come yield thee great commodity. Basil. hom. in dite scentes.  
As corn kept in thy garner is devoured of vermin, but being cast into thy land, is not only preserved, but increased: so riches kept in thy Chest under lock and key, do waste and fade, but if thou disperse them into the bellies of the hungry, they do not only not vanish, but rise to greater value. Chrysostomus homil. 7. de poenitentia.  
As an unfruitful Elm giveth moisture to the Vine, that the Vine may bring forth fruit both for itself, and for the Elm: so let thy substance further the relief of the poor in this world, that their sanctity may further thee in the other. Chrysost. hom. 12. operis imperf.  
As he that writeth an Epistle to a friend, whilst he writeth, seethe in his heart the person of his friend, to whom he writeth: so he that giveth alms for God's sake, seethe no man in his heart, but the person of GOD alone, for whom he giveth it. Idem, homil. 13. operis imperfect.  
As worldly men by Usury increase their pelf to their damnation: so spiritual men by alms deeds increase and multiply the love of God towards them, to their salvation. Chrysost. hom. 7. in Epist. ad Rom.  
As no man sorroweth to receive a kingdom, or grieveth to have remission of his sins: so let no man sorrow to lay out his money upon maintenance for the poor, because he shall receive great gains by it. Idem Homil. 21. in Epist. ad Rom.  
As rich men's sons for an ornament do wear Gold Chains about their necks, as a sign of their greatness and Nobility: so we ought always to be arrayed in the robes of bounty, that we may show ourselves to be the sons of him, who is merciful, who causeth his Sun to arise both upon the good and bad. idem Hom. 1. ad Philippen.  
As in physical confections one herb is predominant: so in spiritual matters, alms deeds are in especial account with God. idem, hom. 9 ad Hebraeos.  
As judges having received gifts do not suddenly proceed to pronounce sentence, but endeavour to agree the parties: so the Lord dealeth with them, whose gifts are given to the poor. August. ser. 146.  
As we are not once to do well, but always: so we are not once to give alms, but always. Chrysosthm. hom. 1. in Epist: ad Philippen.  
A lump of unmolten Lead put into a vessel full of holes, doth rest in one side of the vessel, but if it be melted with fire, it filleth all the holes: so an heap of money being frozen with the cold of avarice, lieth in the chest profitable to no man, but if it be melted with the fire of divine love, and powered out, it floweth to all parts of the poor, and relieving the needy, it filleth all the holes & crannies of poverty. Hector Pintus in cap. 5. Ezech. 37.  
As the sea is fed by land Rivers, which hath no need of them, when as the land is left dry: so many bestow their largesse and bounty upon them that have no need, and let the needy and distressed perish. idem in cap. 18.  
As sheep and oxen are not eaten, except they be dead and dressed: so many Churls give no alms, but when they are dead and buried. idem in cap. 16.  
As mount Olivet (according to Augustine) was a mountain of ointment and unction, of fatness and refection, of medicine and cure, by reason of the abundance of oil there growing: so a merciful man may be fitly resembled to this mountain, by reason of his alms, which are the oil of mercy and pity.  
As that seed is the best, which is white within: so are those alms deeds the best, which come from a pure intent. F. joannes a S. Geminiano's lib. 3. de vegetabilibus, & Plant. cap. 20.  
As one Torch borne before doth give more light, than four borne behind: so one good deed done in life time is more acceptable unto God, than forty after death. Polancus in Methodo adiwandi eos, qui moriuntur.   

Devotion.  
HE that would have Iron always to glow and shine red hot, it is necessary that he always apply it to the fire, for if he take it from the fire, forthwith it returneth to his natural coldness: so the most noble affection of Devotion so dependeth of that, that man be continually united unto God by actual love and contemplation, that if he turn himself but a little from him, forthwith he slideth back to the bosom of his mother, that is, to the old disposition, which before he had. Lodovicus Granat. lib. de devotione.  
As a furnace, if it be well heated in the morning, is kept hot all the day after with a little fire; but if it grow cold again, it requires a great deal of fire, before it be thoroughly heated again: so Devotion being well heated by prayer preserves heat a long time, but through dissuetude of prayer it grows cold, and requires much prayer to heat it thoroughly again. ibidem.  
As sweet water standing in an open vessel, having no cover, doth forthwith lose the sweetness and grace of the sent: so the sweet and precious ointment of Devotion doth lose all the virtue and efficacy, when the mouth is loosed and dissolute, that is, when the tongue doth lavish and superabound in too much talk & prattle. Ibidem.  
As fire cannot be kindled nor kept in wet and moist matter: so neither can Devotion in the delights and pleasures of the body. Ibidem.  
As in a harp we are to observe, that the strings be neither stretched too straight, nor loosened too slack, for than they are either broken, or yield an vntuned and an unpleasant sound: so in the celestial exercise of devotion, it is meet that the body be neither macerated by too much hunger, nor fatted by too much plenty, for both of them bring very much hurt to this exercise. Ibidem.  
Even as fire, or any odoriferous or fragrant smell, the more it is covered and kept close, the more and longer it preserveth the scent, and keepeth the heat: so also the love of God and devotion. Ibidem.  
As nature is not content with the dew, that in the night time falleth upon the earth, but also now & then it raineth, and that plentifully, not for a week, but oftentimes longer; for so it is necessary, that the heavens should be now and then more liberal towards the earth, and should so glut it, that neither the sun, nor the wind may make it dry: so also our soul besides the common & daily dew, aught to have certain peculiar times, in which our eyes may do none other thing, than shower down most plentiful tears of devotion, by which our soul may be so filled with the virtues & juice of the holy ghost, that all the tribulations, and all the winds of this world may not dry it. ibid.   

The fear of the Lord.  
EVen as a ship is not safe without ballast or lastage, for it is easily tossed with every wind, now on this side, & now on that, to the great danger of the ship: so is the soul endangered, which lacketh the burden and ballast of the divine fear, which poiseth the soul, that the winds of worldly favour, or of divine graces, do not toss and puff it up, and so overthrow it. Londou. Granat. lib. 1. Ducis Peccatorum.  
As Fennel hath an opening virtue, as Plato saith: so the fear of God openeth the way unto love.  
As the needle leadeth the thread: so fear introduceth love. August.  
As serpents by the taste of Fennel put off old age: so the fear of God putteth away inveterate sin. F. joannes a S. Geminiano's lib. 3 de vegetabilib. & plant. cap. 77.  
As among the kinds of precious stones called Berylli, that is the best, which is the palest: so among men he is the best that feareth the Lord. Idem. lib. 2. de Metallis & lapid. cap. 37.  
As the precious stone Beryllus being opposed to the sun beams, doth burn the hand of the holder: so the fear of the Lord being heated with the love of Christ doth burn the hand of the bearer, so that it maketh him to labour in his vocation very ardently. Ibidem.  
As Princes have Porters that keep out unruly people from their palaces: so the souls of the righteous have, The fear of the Lord, for their porter to keep sins from them. Idem. lib. 10. de actib. & Morib. Human. cap. 80.  
As he that hath his body fastened thorough with a nail, cannot easily do any thing without grief: so he that hath his soul pierced thorough with the fear of God, cannot easily commit any filthy offence. Basil. in principium Proverb.  
As by a bridle a Horse is held from his rage: so by fear the soul is kept from sin. Chrysostomus De verbis Isayae, homil. 5.  
As an Oak deeply rooted is not overthrown by the force of the wind: so a soul deeply founded in the fear of the Lord is not overwhelmed by the winds of temptation. Idem Hom. quinquagesima tertia in joan.  
As a beam of the Sun entering into a house by a cranny, doth enlighten all things in the house: so if the fear of the Lord be in the soul, it showeth unto it, all her sins, albeit they be very small. Climacus De discretione gradu. 26.   

Perseverance.  
AS it doth not profit to have sailed successfully and prosperously a long voyage, if at length we make shipwreck in the Haven: so it profiteth not to have lived religiously without final perseverance. Lodovic. Granat. lib. 2. Ducis Peccatorum.  
Even as a student in the liberal sciences, if he daily make progress in good letters, and diligently frequent the Schools, in a very short time cometh to the perfection of the arts he studieth: so on the contrary part, he that often & much intermitteth & breaketh off his study, either very late, or never becometh learned idem lib. de devot.  
As he that hath a journey to go, must not sit down in the midst of his way, and there leave off: so he that traveleth to heaven, must not only begin to live honestly, but must continue so till death. Chrysost. hom. 4. ad Ephes.  
As a Rhetorician doth not only begin his oration, but also doth end it: so a christian must begin in virtue, and end in virtue. Idem hom. 24. ad Hebraeos.  
As that physic is unprofitable, which doth not restore the sick to health: so that life well lead is to no purpose, which doth not so continue to the end. Ibidem.  
As that debtor doth not satisfy his creditor that payeth part, but he that payeth all: so he doth not please God that giveth part of his life unto him, but he that bequeatheth all. Greg. lib. 22. Moral. cap. 6.  
As no man obtaineth victory, but he that goeth thorough stitch: so no man attaineth unto glory, but he that continueth in uprightness unto the end. Ibidem.  
As that seed is sown in vain whereof the reaper filleth not his hand in the harvest: so an honest life is ill begun, and to no purpose, except it persever unto the end. Caesarius Arelatensis. hom. 25.  
As light is necessary for corporal eyes, that they may enjoy their end and use: so perseverance is necessary for all them, that are predestinated and called to the kingdom of heaven. Laurentius justinianus cap. 1. de perseverantia.  
As the eye is opened in vain without the light: so he runneth in vain, that doth not persever to the end of his life. ibidem.  
Hard stones are pierced with soft drops, great Oakes hewn down with many blows: so the stoniest heart is mollified by continual persuasions, or true perseverance.  
As no beast without a tail was offered unto the Lord: so we cannot offer up ourselves unto God without perseverance. F. joannes a S. Geminiano's lib. 10. de actibus & moribus humanis, cap. 61.  
It is said that a Peacock having lost her tail, is ashamed to show herself to am body: so without perseverance no man shall dare to appear before God in judgement. ibidem.   

Piety.  
IF you do anoint Cedar and juniper with with oil, they neither feel rottenness, nor are subject to worms: so a soul endued with piety from above, is not subject to the corruption of this world. Plin. lib. 16. cap. 40.  
As the precious pearls called Vnious, although they are bred in the sea, yet have more affinity with heaven, whose face they resemble: so a godly and generous spirit doth more depend of heaven, whence he taketh his original, then of the earth, upon which he liveth. Plin. lib. 9, cap. 35.  
As the Painter Apelles had wont to complain, when any day passed him, in which he had not drawn a line: so a godly Christian should grieve, if any day passeth, in which he hath not profited in piety.  
As Iron and steel do exceed other metals in hardness, but are excelled of the Adamant: so the love towards our children is powerful, but our piety to God doth far exceed it.   

Goodness.  
AS Scarabees and Vultures are offended at ointments; and as the Scythian swore that he had rather hear the neighing of an horse, than a physician sweetly singing: so the best things do not please all men. Plut.  
As the Phoenix is never but one alone, which is scarcely credited of any man: so there is the greatest scarcity of the best things.  
As there is but one Phoenix bred in five hundred years: so the increase of famous and excellent men is very rare. Seneca.  
As worms engender sooner in soft and tender wood, then in that which is more hard and knotty; and as moths do breed sooner in the fine wool, then in course flocks: so ambition sooner assaulteth an excellent and rare man in all kind of vetrue, than another, who is not so virtuous.  
As Pindarus writeth that King Therons' coursers were such as would never be weary of going: so should we be never weary of well doing.   

Humility.  
AS the valleys are more abundant and bring forth more fruit than the mountains do, by reason that being more low, they receive more commodiously all the dew and fatness which falleth and descendeth from the high hills: even so it behoveth that we be low and humble in our own eyes, if we will, that God replenish us with his graces, the which can find no place in us, if we presume any whit of our virtues.  
As the Heart doth kill all sensible venomous beasts: so humility doth kill all intellectual venomous serpents. Climacus de discretione, gradu. 26.  
As a Barrel except it be close hooped, and have no leaks, cannot hold wine: so the heart except it be defended with humility and chastity, and have notany leaks for vices, it cannot be the receptable of God. Sanctus Isayus abbas oratione 12. de vino.  
As wine doth become nought, except it be kept in Vaults and Cellars: so all the labours of youth are vain, except they be preserved with humility. Ibidem.  
As we cannot drink out of an earthly fountain, except we bend down ourselves: so we cannot drink of the lively fountain Christ, except we humbly bend down ourselves, for it is written, God resisteth the proud. Caesarius hom. 30.  
As spices smell sweetest when they are pouned: so when the good things, that man hath in him are, as it were pouned by humility, they are more acceptable unto God. Peroaldus in summa virtutum.  
As ignorance bringeth forth presumption, and presumption ruin: so knowledge bringeth forth humility, and humility grace; it increaseth light, perseverance in goodness, blissful joy in hope, a desire to be perfect, a taste of wisdom, constancy in faith, love in patience, joyfulness of spirit, uprightness of mind, zeal of justice, and a thirsting desire of virtue. Laurentius justinianus De inststutione & regimine praelatorum.  
A bough of a tree the fuller of Apples it is, the heavier it is, & the more laden 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 laden with the fruits of wisdom, the more submiss & lowly he is; but a proud man like a barren branch mounteth aloft, not seeking the profit of his soul, but vanity. Hector Pintus in cap. 2. Ezech.  
As a rain flood is low in Summer, and as it were creepeth on the ground, but in the Winter and Spring-time doth flow and abound: so also humility in prosperity is very small, but in adversity is very great and strong. Bernardus justinianus in vita Laurentij justiniani.  
As Christ was humble and meek: so must Christians be.  
As Abel is commended for innocency; Noah for righteousness; Abraham for faith: Isaac for matrimonial love; and jacob for simplicity and painful labour: so Moses is commended for meekness, the Scripture saith of him in the twelfth of Numbers the third verse: Moses was a very meek man, above all the men that were upon the earth.  
As salt seasoneth all meats: so humility seasoneth all virtues.  
As a wild Bull tied to a fig tree becometh tame: so a proud man keeping company with an humble man becometh more lowly. F. joannes a S. Geminiano's libro 3. De vegetabilibus & plantis cap. 29.  
As Serpents cannot abide the shadow of an Ash tree: so the Devils cannot abide humility. ibidem.  
As the gum of the Tree Bdellium cureth both inward and outward impostumes: so humility healeth both the sins of the heart, and the vices of the flesh. ibidem.  
As Cinnamon groweth in watery places: so humility groweth in those hearts, that are watered with true wisdom. Ibidem.  
As Hyssop boiled in wine with dry figs doth purge the lungs, and the breast of all diseases growing of cold causes: so humility mingled with the Wine of charity, and the sweet Fig of mansuetude doth purge and cure the inflammations of wrath, and the swellings of pride. ibidem.  
As the herb Dill expelleth windiness: so humility banisheth pride. ibidem.   

Patience.  
AS much rain wears out the roughest Marble, and with continuance of strokes the hardest steel is pierced: even so, the greatest patience by extremities may be perverted, and the kindest heart made cruel by intolerable torturing.  
As he that hath an adamantine body is not subject to the wounds of darts: so he that is armed with patience taketh no harm by the wounds of reproaches. Chrysostomus homil. 2. ad populum Antioch.  
As joseph left his coat in the hand of the harlot, but fled away with a better coat of Chastity: so also cast thy coat into the hands of the calumniatour, and fly away with the better covering of righteousness, lest whilst thou challengest the vesture of thy body, thou losest the precious vestiment of thy soul. Idem Homil. 12. operis imperfecti.  
As arrows shot forcibly against any hard substance, do rebound back again, but being sent with a milder flight, enter and stick fast: so we more exasperated evil speakers by repugning them, when as by patienlie yielding, we easily appease them, and mitigate their fury. Idem hom. 14. in joan.  
If a rich man be called poor, he laugheth at it, because he knoweth it to be false: so if we with patience would smile at injuries done unto us, it would be a great argument, that we are falsely reprehended. Idem. hom. 48.  
As merchants sustain the dangers of the sea, for earthly lucre: so let us with patience undergo all extremities and all hard measure, that the world offers unto us, for the kingdom of heaven, and the presence of God. Idem. hom. 76.  
As water quencheth fire: so patience extinguisheth anger. Idem. hom. 22. ad Hebraeos.  
A dog biteth the stone that is cast at him, never respecting him that cast it: so they that are impatient look always to the second means, and never to God, that sendeth tribulations. Dorotheus, de accusatione sui ipsius, doctrina. 7.  
As physic repaireth health in bodies: so tribulation begetteth patience in souls. Laurentius justinianus, in ligno vitae de patientia, cap. 3.  
As it is a cruel thing to deny water to him that is thirsty: so it is an evil thing to pass over in silence the praises of the excellent virtue patience. Idem. cap. 2.  
As David is commended for his holy zeal, and Cornelius for his alms deeds; so is job for his patience.  
As gold is not diminished in the fire, but made brighter: so a patiented man in adversity is not daunted, but made more glorious. F. joannes a S. Geminiano's libro. 2. de metallis & lapidibus, cap. 24.  
As the stone Chrysopassus hideth his brightness in the date, but showeth it in the night: so patience appeareth not in prosperity, but in adversity. ibidem.   

Obedience.  
AS Clay doth follow the hand of the fashioner: so should man be obedient to the will of God. Chrysostom. lib. 1. de providentia. & justinus de recta confess. sive de S. & coessentia Trinitatis.  
As it is meet that beasts should obey us: so it is requisite, that our reason should obey God. Procopius in Levitic.  
As Adam by disobedience became subject to death: so our Saviour by obedience subdued death. Thalassius ad Paulinum presbyt.  
As the sun, moon, stars, and the sea obey God, so much more should man. Theodoret. serm. 3. de graecarum. affect. curate.  
As victory is not expected without a captain; and as there is no hope of arriving at the haven without a Pilot: so without obedience it is unpossible, not to be hazarded in the sea of this life. Laurentius justinianus de ligno vitae, cap. 3. de obedientia.  
As the jews declared their obedience in the shadow: so ought Christians much more to perform theirs in the substance, seeing that the bright Son of righteousness hath appeared unto them. Chrysost. hom. 60. in Genesin.  
He that bestoweth his study upon Ischomachus, shall prove a husband man; if upon Lampides, a Pilot; if upon Charidemus a Captain; if upon Simon, a skilful rider; if upon Perdices, a taverner; if upon Crobylus, a cunning cook; if upon Archilaus, a dancer; he that studieth Homer shall prove a Poet; if Pyrrho, a contentious wrangler; if Demosthenes, an orator; if Chrysippus, a Logician; and he that is conversant in Plato and Aristotle, shall become a learned Philosopher: so he that obeyeth the Lord, and doth his will, and meditateth upon his word, shall be made according to the image of his master, and shall resemble his sanctity and integrity. Clemens Alexandrinus, lib. 7. Strom.  
As servants obey their masters, and wives their husbands, and the Church her Lord, and the disciples their pastors: so all men ought to be subject to the higher powers, not only for fear but for conscience. Greg. Nazian. oratione ad subditos tis more perculsos.  
As we all are worthily angry with Adam because he rather obeyed his wife then God: so we should be angry with ourselves, because we rather study to obey & please our flesh and other creatures, than God. Bernardus ser., 1. de omnibus sanctis.  
As the legs do swiftly and willingly obey the motions of the soul in running hither and thither: so man should be ready to obey the will of God, in performing whatsoever he commandeth. F. joannes a S. Geminiano's li. 6▪ de homine, & membris eius. ca 46.   

Repentance.  
AS he is counted a mad fool, that having many weighty burdens to be carried, and many sufficient horses to carry them, yet layeth all the burdens upon one of the weakest and worst horses, the other being sent empty away: so is he to be counted a fool much more mad, that imposeth the burden of repentance to be carried of old age, sparing youth and manly age, and letting them go empty, which are much stronger, and far more fit to carry then old age; old age being scarce able to support her own infirmities. Lodovicus Granat. lib. 1. Ducis peccatorum.  
The repentance of wicked men fearing death, is like that which sailors make, when they are in danger of shipwreck, they promise to change their lives, and to embrace virtue in their extremity, but when the storm is overpast, they return to their former vomit, and become worse than they were before, making no account of their vows and protestations, yea reputing them as dreams and toys. Idem lib. 2. Ducis. peccat.  
As a thunderbolt lighting on a venomous serpent, extinguisheth all the poison, because it extinguisheth all the natural moisture: so the virtue of repentance extinguisheth wickedness in sinners, and the poison of sin. F. joannes a S. Geminiano's 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 body lean, yet it fatneth the soul, by restraining the appetites of the flesh ibidem.  
As snow covereth many foul places: so repentance covereth much infamy. ibidem.  
As the sea provoketh vomit: so repentance procureth abomination of sin. ibidem.  
As the sea bringeth headache: so repentance bringeth remorse of conscience. ibidem.  
As the sand doth stay the violent rage of the sea, that it cannot pass the bounds: so repentance doth restrain the violence of sin, lest man should transgress the commandments of God. ibidem.  
As Aloes is bitter: so is repentance. Idem lib. 3. de vegetabilibus, & Plant. cap. 56.  
As Wormwood driveth Miso and Worms from books and clothes: so repentance driveth temptations from the soul, and bitings from the conscience. ibidem.  
As century is an herb both bitter and sweere: so is repentance bitter in meditation of God's judgements, and sweet in embracing his mercies. ibidem.   

Truth.  
AS a glass doth make no representation of any picture, except it be steeled, or else underlaid with tin, brass, gold, or some such like  substance, which may stay the image from gliding thorough: so the image of truth doth not shine, but in  and sound souls, that are founded in true virtue.  
As the wild beast is taken, after he hath been long hunted: so the truth appeareth, after it hath been discussed by reason, and sought with labour. Clemens Alex. lib. 1. Strom.  
As a Gardener knoweth how to gather a Rose without pricking his fingers: so a contemplatour and searcher out of the truth, knoweth how to find it without gathering of falsehood with it. Idem lib. 2. Strom.  
As all living creatures do breath the same air, but after diverse manners: so many come unto the truth, but after diverse ways. Idem lib. 6.  
There are many ways that cross the kings high way, whereof some lead to headlong Rocks, other to swift Rivers, others to the deep sea, therefore he that is wise will keep the King's trodden path, which is freed from danger: so when others speak this and that, we must not departed from the truth, but we must more exactly and diligently seek out the knowledge of it idem. Hom. 7.  
If any man should see the city of Rome subverted of enemies, and neglecteth the defence of it, when he might have defended it, he doth seem to have betrayed it, because he freed it not when he might: so when thou seest the truth impugned and endangered of wicked men, and mayst defend it, if thou dost not safe guard it, thou betrayest it. Chrysost. hom. 25. operis imperfect.  
The beauty of Helen so inflamed the gallants of Greece, that for her they a long time ventured their lives at the siege of Troy, and at last sacked it: so the holy Martyrs of Christ jesus have most valiantly, not only ventured themselves at the siege of Sodom, but laid down their lives for the Truths sake, which Truth of Christians is incomparably more beautiful, than the Helen of the Grecians. August. Epist. 9  
As a Partridge is good meat, but it is not eaten raw, because no stomach can digest it: so truth is a most excellent food, but it is not rawly or sourly to be propounded, but roasted, or boiled, & seasoned with the salt of wisdom; for there is no stomach that will receive the raw and sour 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 Oil: so truth delighteth, when it is appareled worst.   

Concord.  
AS thou mayest easily break spear by spear being severed one by one, which thou canst not do being joined together: so those that by variance are parted, are easily overcome, when as those that hold together cannot be subdued. Plut.  
Two or more voices sounding together, do make better harmony: so whatsoever is done in a family, let it be 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 constitution is made of the temperature of moisture, dryness, heat and cold: so by the concord of brethren, the stock and progeny doth best flourish idem.  
The stone of Tuscia, albeit great, doth swim above water, but being broken in pieces it sinketh to the bottom: so by concord we are supported, but by discord we go downwards and come to nought. Plin. lib. 2. cap. 106. & Aristot. de Natura. cap 12.  
As the stone of Scyros, being whole, doth float aloft, but being parted doth settle to the bottom: so concord doth hold us up, but discord doth tumble us down. Plin. lib. 36. cap. 17.  
The Salamander doth not come forth but in great showers, in fair weather she showeth not herself: so some only show themselves 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 natural body by consent do help one another: so the members of a politic body by concord do aid one another. Macar. hom. 3.  
As no building can long be supported, if the ligaments be taken away: so the church cannot grow to her perfection, except it be bound with the bonds of peace, charity and concord. Basil. orat. 1. de amore in deum.  
As one eye cannot be turned about, with out the other be also turned; but they are always turned together one way: so the body and the soul, and the whole society of the righteous shall have such concord & agreement in heaven, that they shall will no contrarieties, but shall always have the same wil Lodovicus Granatensis in suis septem Meditationibus, Meditatione septima.   

Decency.  
AS one garment doth more become a wise man then any other, albeit he hate none: so it is more seemly to live in this place, then in that. Senec.  
The herb chameleon doth change the colour of the leaves according to the earth wherein it grows, therefore in one place it is black, in an other green, in an other blue, and in an other yellow, and so in other places of other colours: so it is meet that a man order the frame of his life according to the placa, time, and persons, where, when and with whom heliveth.   

Hospitality.  
THe serpents of Syria have no poison for the people that are bred in the country with them, neither do they ever set upon them, but strangers they sting to the death: so Islanders are courteous enough to their own countrymen, but cruel to strangers.  
As a Fisher casting his net into the sea, doth catch fishes, & sometimes doth draw up gold and precious Margarites: so Let catching men with his net, catched also Angels; not knowing of it. Which Saint Paul spoke to this man's praises, saying; Be not forgetful to lodge strangers; for thereby some have received Angels into their houses unwares. Chrysostomus concione 2. de Lazaro.  
Many godless and profane Actaeon's have enough meat and lodging for their yelping hounds, and bawling curs: so thou who professest godliness and religion, be at the least as liberal, to thy poor brother, who hath the image of God in him, as well as thou thyself hast, and for whom Christ died, as well as he did for thee. Isidorus Clarius oratione undecima tom. 1.  
As Crows do wait upon, and conduct Storks from one place to another, and do fight against their enemies, which I gather, because when the Storks do departed out of our Country, there is not any Crow seen with us, and afterwards they return wounded; an open sign of their helpful aid: so men being not only reasonable but religious creatures, let them at the least perform as much one to another. Basilius Hom. 8. exameron.  
As he is monstrously malicious, that dammeth up a flowing fountain, or forbiddeth the Sunshining, or will not abide that another should light his candle at his, or that grudgeth to show the high way to a traveler: so is he exceeding inhuman, that will not profit another, and may do it without his own discommodity.   

Liberality.  
AS the stone Siphnius doth wax hard being heated in oil, otherwise it is very soft: so some are made worse by largesse and beneficence.  
Almost it always happeneth, that that which pleaseth the smelling, discontenteth the taste, as the fig is of sweet taste, but of no smell; but the herb Cotonea is of very fragrant savour, but of a most bitter and sharp sapour: so thou shalt hardly find in one man a fair tongue & a bountiful heart, an alluring word, and a liberal work.  
As that drink doth more moisten the belly, & assuage thirst, which is let down by little and little, then that which is gulled and swilled down altogether: so that bounty doth more restrain the importunate craver, which is given by little and little, then that which is bestowed all at once.  
The fig tree doth not flourish with blossoms and flowers, when it beareth the sweetest fruit: so some are very bountiful, who make no large promises. Plin. lib. 1. cap. 26.  
As the sun doth glad and cheer all creatures: so liberality maketh all men merry. Isidorus Clarius oratione 61. tom. primi.  
As all men hate a covetous man: so every one loveth a liberal man.  
As vessels of a like bigness, one of which being full and the other empty, being beat upon do yield an harmonious sound: so a liberal rich man, and a needy poor man do make a good consent. Erasmus in similibus.   

Silence.  
Crane's when they fly out of Cilicia, they carry little stones in their mouths and so they safely fly over the mountain Taurus, which is full of Eagles, and this they do in the night, that their noise may not bewray them: so silence and taciturnity is safe every where. Plutarch. in moralib. Plin. lib. 10. cap. 23. Aristot. de natu. lib. 9 cap. 10.  
As a skilful Archer presently aims at his mark: so he is wise that speaketh few words, 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 trial of a vessel, we power in water before we commit wine unto it: so sometimes some light matter is to be committed to our friends, whereby we may try the secrecy of their silence, that if they blab it forth, it may not be greatly material. Idem.  
As they that are overburdened with wine, cannot keep in their meat: so where wine aboundeth, there is neither secrecy nor silence. Seneca.  
It is a wonder to see a dumb Grasshopper, because this kind of creature is full of clatter and noise; 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 wavering & talkative; & 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 never singeth in the company of the nighting ale; Roscius was always dumb when he dined with Cato: so fools should keep silence, when wise men talk.   

Mediocrity.  
A ship in a little river, seemeth great, but in the sea, it appeareth but little: so they that are but mean in one place, seem great else where. Sene.  
Too much fruisfulnes doth kill some trees: so too high a gale of fortune doth spoil some.  
The flow of Nilus being either in defect or excess, doth bring famine to the Egyptians, that is, if it flow above 18. cubits, or be under 12: so both too much, & too little wealth doth hinder a good mind; want doth pinch, and abundance doth suffocate good purposes. Plin. lib. 18. c. 18.  
As the Birds called Martinets, do either fly, or lie upon the ground, because they want feet: so some are too vehement in either part, either they are too busy, or too idle, they have no mean. Plin. lib. 10. cap.▪ 39  
Nightingales do kill themselves with singing: so do many with immoderate study. Plin. lib. 10. cap. 29.  
Wine drunk moderately doth help and strengthen both they eyes and sinews, 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.  
ivy being drunk doth hurt the sinews, which being outwardly applied doth profit and comfort them: so if thou wholly givest thyself unto Philosophy, it doth hinder and hurt thy religion, but if thou moderately drinkest of it, it furthereth much thine erudition. Plin. lib. 24. cap. 10.  
Salt being sparingly sprinkled upon meat, doth give a grace unto the taste: so if thou minglest a little antiquity, or mirth with thy speech, it becometh more beautiful, but if more then enough, there is nothing more unpleasant.  
Gallus a river of Phrygia being moderately drunk of, doth cure the diseases of the body, but being immoderately tasted of bringeth franticness of mind: so if thou moderately tastest of Philosophy, it much profiteth, but if thou wholly addictest thyself unto that study, it taketh away the health of thy mind, & affecteth thee with a fury of vain glory. Plin. lib. 31 cap. 2.  
Protogenes that excellent Painter is taxed, because he knew no time to take his hand from his table: so some writers do offend in immoderate diligence; who think that they never have mended a thing well enough. Plin. lib. 35. cap. 10.  
A vine except it be pruned doth wax barren through fruitfulness and fecundity: so forward wits are to be restrained from immoderate study, lest they consume themselves.  
As a man is to keep the way between fire and water, so that he neither burn, nor drown himself: so we are neither to decline to the right hand nor to the left, but to keep a mean. August. Epist. 82.   

Chastity.  
AS it is better to be in health, then to be sick and discourse of health: so it is better to be chaste and continent, then filthy and polluted to discourse and prate of chastity and continency. Clemens Alexandrinus lib. 3, stromat.  
Many among the Gentiles did abstain from wickedness, either because they could not obtain 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 chaste and continent either for ●he promise sake, or for the fear of God. Ibid. li. 7  
As a valiant Champion is known 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 satires do move laughter; & as sadder pictures do procure soberer thoughts: so a virgin the image of chastity, and the very shape of the virtue itself ought to convert our affections to the consideration of God. Idem. de vera virginitate. 27.  
As dogs feed themselves in butcher's shambles: so devils feed themselves in unchaste and incontinent men's souls. Palladius in vita Mosis abbatis.  
As the Bee is laborious, chaste and continent: so ought virgius to be. Ambrose lib. 1. de virginibus.  
As the Bee doth feed upon the honey dew: so a virgin doth feed upon the divine word. Ibidem.  
As a flower doth soon perish by drought, and whither with the wind: so chastity in women is soon corrupted, either through want of wedlock authority, or through the proclivity of age to vice. Hieronimus epist. ad Saluciam de viduitate servanda.  
As it is not safe to commit a little whyrry to the seas violence: so it is not safe to commit a virgin's chastity to suitors importunity. Idem. epist. ad Gaudentium de Pacatulae educatione.  
As a ship desireth the haven: so chastity loveth solitariness. Nilus' oratione secunda adversus vitia.  
As incontinency neither eateth, drinketh, resteth, sleepeth nor useth venery pleasurably, by reason of satiety and superfluous ingurgitation: so continency truly enjoyeth these, and giveth the right use and touch to all pleasures. Xenophon, lib. 4. de dictis Socratis.  
As an ox after he is gelded increaseth in strength, and is made more tame and fit for labour, and of a softer pace: so by chastity a man is made more capable of grace, more ripe unto repentance, fit for the labour of obedience, and more grave and modest. F. joannes a S. Geminiano's lib. 5. de animalib. Terrestrib. cap. 17.  
Isidore, Cicero, Juvenal, Phisiologus and Pliny report that the beast called a Beaver being pursued of hunters for his testicles, which are profitable for medicine, doth bite them out, and leave them for the hunters, and so escapeth and saveth himself: so continent and chaste persons do not carnally, but spiritually castrate themselves for the kingdom of heaven, lest they should be taken by infernal hunters, that is, of devils, by the lusts and pleasures of the flesh. Ibidem.  
As the low shrub Cinnamomum, the rind whereof is that spice we call Cinnamon, groweth among briers and brambles, and among hard rocks, and therefore it is gathered with great difficulty: so the chastity and continency of the flesh doth not spring of the daintiness of delicate life, both do grow out of the sharpness of repentance, and out of the austerity of abstinence. Idem lib. 3. de vegetabilib. et plant. cap. 11.  
As Cinnamon unless it be dried yieldeth nosmell, as saith Plynie: so the flesh except it be dried by abstinence from the moisture of luxury, doth not yield to god the sweet odour of continency. Ibidem.  
As the Margarite is engendered of the heavenly dew: so continency is possessed by the gift of the heavenly grace. Idem. lib. 2. de Metallis et lapid. cap. 7.  
As Margarites are little in quantity, but great in valour: so virgins and continent persons are little in appearance, by reason of humility, but great in esteem, by reason of virtuous valour, Ibidem.  
As steel is of a purer substance than iron: so are continent persons of a purer mould then unchaste lollard. Ibidem.  
As steel is more durable and lasting then iron: so a continent man is longer lived than an incontinent man. Ibidem  
S. Martin visiting his dioeses saw a meadow, part of which swine had miserably rooted up, & part stood untouched, beautified with the flourishing of many fair flowers; said he, the part rooted up of filthy swine, resembles the bodies and souls of incontinent persons, but that which stands untouched, shows the glory of virginity, and continency. Sulpitius in vita S. Martini.   

Virginity.  
SNow, albeit cold, yet it is melted by the fire: so Virginity doth fade and perish by familiarity and conference with women. F. joannes a S. Geminiano's lib. 1. de caelo et elementis. cap. 47.  
As milky whiteness doth grace the celestial circle Galaxia so the pure whiteness of mind doth beautify virginity. Idem. lib. 1. de caelo et elementis. cap. 83.  
As the circle Galaxia doth not depart from one place of his orb to an other, but is moved with the fixed stars: so pure virginity doth never departed from Christ to follow any other love, but is moved with the fixed constancy of ever-during resolution. ibidem.  
As the stone Asterites hath light included in it: so virginity hath resplendent graces included in it, idem lib. 2. de Metallis et Lapid. cap. 39  
As the Cedar is delighted in by man, for the pleasing greennes: so virginity is acceptaple unto God for the pure and flourishing unspottedness. Idem. lib. 3. de vegetabilib. et Plant cap. 80.  
As the odour of Cedar doth profligate serpents, and recreate men: so the odour of virginity doth drive away devils, and delight Angels, because virginity is of affinity with angels, as Hierome saith. Ibidem.  
As the gum of the Cedar tree doth keep books from worms and moths: so virginity doth keep lust from devouring of the body, and concupiscence from feeding on the soul. Ibidem.  
As the fruit of the Cedar tree is of three tastes, sweet in the rind, sour near the core, but in the midst of a medley taste between both: so holy virgins must be sweet and mild in external conversation, but inwardly sour, that is, fearful and careful, but in the midst, that is, in their body they must be somewhat temperate, that they be neither weakened by the sourness of too much austerity, nor grow distolute by the sweetness of too much delicacy. ibidem.  
As Roses by their virtue heal many languors: so virginity doth deliver from many tribulations, which the married do suffer. Ibidem.  
As Violets are cold, watery and odoriferous: so virgins are cold in the concupiscence of the flesh, watered by the tears of devotion, and odoriferous in the example of their honesty. Ibidem.  
As a violet by the smell doth mitigate the heat of the brain, doth comfort the animal spirits, and doth provoke sleep: so virginity by her smell doth cool the heat of the flesh, doth comfort and recreate the spirit, and doth dispose and prepare unto sleep, that is, unto the quiet of contemplation. Ibidem.  
As the lily is of a wonderful beauty: so virginity is of a wonderful purity. Ibidem.  
As the lily being whole & untouched, long continueth, and sweetly smelleth, but being broken, foiled and rubbed strongly stinketh: so the flesh of man, whilst it continueth untouched and whole by virginity, it smelleth sweetly both to God & man, but when the seal of virgenitie and chastity is broken, and when it is rubbed by the vice of luxury, them it yieldeth both a carnal and spiritual fetour. Ibidem.  
As a lily is beautified with seven white leaves, and seven golden grains growing within the leaves: so holy virgins have seven virtues of the soul which resemble the seven leaves, to wit, justice, temperance, fortitude, prudence, faith, hope, and charity, & seven gifts of the holy Ghost, which resemble the seven golden grains, to wit, wisdom, science, understanding, counsel, courage, piety, and fear. Ibidem.  
As a broken lamp is not repaired: so lost virginity is not recovered: Idem lib. 9 de Artificib. et reb. Artif. cap. 81.  
As a lamp doth not cast light without oil: so virginity and chastity do not please without grace and charity. Ibidem.  
A wild beasts have fairer skins then tame beasts: so solitary virgins are more beautiful, then affable. Ibidem.  
As the thighs are made of great bones, because they sustain great weight: so virgins have need of great strength, because (as saint Augustine saith) among all the combats of Christians, there is none more hard, then that of chastity. Gird (saith David Psal. 44.) thy sword upon thy thigh: for he is girded with a sword upon his thigh, who doth always war against the temptations of the flesh. Idem, lib. 6. de homine & membris eius. cap. 76.  
As Eve a virgin, brought forth sin into the world, which brought destruction to mankind; as Hugh Broughton writeth in his Consent of Scripture: so Mary a virgin brought forth Christ, who bought salvation to the world.   

Wisdom.  
AS by the lessening of our shadow, we perceive that we are more in the light: so by the diminishing of our foolishness, we know that we have profited in wisdom. Plut.  
As he that extremely hungereth and thirsteth, can by no means be pulled from his victuals, till he hath satisfied his appetite: so all other things are to be neglected of him that thirsteth after wisdom. idem.  
Seed, although it be little, yet being sown in a fit place, cometh to great growth: so wisdom consisteth in a few words, but increaseth in the action. Senec.  
Some cannot see things that are very near unto them, but they can well discern those things that are further off: so some men are more wise in other men's matters, then in those things that appertain unto themselves.  
As great Obelisks are squared by great labour, and placed by the exceeding strength and wit of man, but being once placed, they endure infinite ages: so it is a very hard thing to obtain a fame of virtue and wisdom, but being once gotten, it never dieth.  
As the Wine called Maroveum, which Homer remembreth, being mixed with twenty times so much water, yet keepeth his own strength: so true wisdom is not polluted by any filthy pleasures. Plin. li. 24. cap. 4.  
If the stars of Castor and Pollux appear severally the one from the other, it portendeth ill hap; but if they be seen jointly together, it prognosticateth good luck: so it is requisite that might be not severed from wisdom, otherwise it is pestilent.  
As the Loadstone by a certain secret and unknown force doth draw Iron unto it: so wisdom by a secret reason doth draw the minds of men unto it. Plin. lib. 35. cap. 10.  
The Northern wind is vehement in the beginning, but milder at the end, and contrarily, the South wind is mild in the beginning, but vehement at the end: so they that take matters in hand boysterouslie, have no good success, but they that with wisdom begin, with good success make an end.  
As the Sun the more direct it is over us, the lesser is our shadow; but the more indirect it is, by so much increaseth the shadow of our bodies: so the more true wisdom a man hath gotten, the less gloriously he thinks of himself, but the further he is from it, the more he vaunteth of that he would seem to have.  
The root of a Reed being powdered and laid on the stem of fern, doth extract a stalk; and in like manner so doth the root of fern being laid on the stem of a reed: so wisdom doth root out of the soul the love of money, and in like manner the love of money doth root out wisdom.  
As the Lord granted the office of baptizing to many, but kept the power and authority to remit sins in baptism one lie to himself, whereupon john saith, He it is that baptizeth with the holy Ghost: so also he giveth speech to many, but wisdom to a few, to whom he will, and after what manner he pleaseth. August. de scala Paradisi.  
As the sight is conversant about all things visible, & the hearing about all things audible: so wisdom is conversant about all kind of beings and essences. Pythagoras apud Stobaeum, ser. de virtutes.  
As foolishness although it hath obtained that it desired, yet thinketh that it hath never enough: so wisdom is always content with that is present, neither ever repenteth itself. Cicero lib. 5. Tusculanar.  
As we do not approve the science of Physicians for the art sake, but for the health it bringeth: so wisdom, which is the Art of well living, would not be desired, if it effected nothing, but now it is desired, because it is as it were the workmistresse of all joy and delight. Idem lib, 1. de Finibus.  
As the Sun is the eye and soul of nature, by which all things are discerned, begot, nourished, increased, and cherished: so is wisdom in the world. Politian. in Lamia.  
As gold is the most precious among metals: so is wisdom among the virtues.  
Lapidaries do say that the stone Corneolum being hanged about the neck, or worn on the finger, doth help in disputation, doth mitigate wrath, and doth stay a flux of blood: so wisdom doth profit in disputation to find out the truth, to repress anger, and to stay our readiness to sin. F. joannes a S Geminiano, lib. 2. de metallis & Lapidibus. cap. 32.  
As the herb Amomum is powerful against the stings of Scorpions, doth refresh the eyes, and aslwage the pain of the entrails: so wisdom doth profligate the deceits of heretics, doth comfort the eyes of the mind, and in grief doth cheer the sad heart. Idem lib. 3. de vegetabilibus & plantis cap. 71.  
As the Box tree hath always green leaves: so wisdom hath always grateful and amiable words. ibidem.  
As by our taste we relish things below here upon the earth: so by wisdom we taste those things that are above in heaven. Idem, lib. 6. de homine & eius membris. cap. 65.   

A wise man.  
AS the wisest Grammarian may be found a fool in black smith's work, and as the skilfullest Pilot may be found unexpert in the Art of Medicine: so he that is wise in those things that appertain unto GOD, may be a fool in those things, that concern the world. Origenes libr. 10. in Epist. ad Rom. cap. 16.  
As sweet odours by their fragrancy do sweeten all the places near unto them: so a wise man doth make all them the better that converse with him. Philo lib. de somniis.  
As the Mulberry tree doth first bring forth fruit, and then Bloslomes': so a wiseman brings forth works before words Peraldus in summa virtutum.  
Phidias could not only make Images of Ivory, but also of Brasle, of Marble, or if thou hadst brought unto him any base matter, he would have made the best of it that could be made: so a wise man, if it may be, will show his virtue in riches, if not in riches, in poverty, if he may he will show it in his Country, if not in his Country, in banishment, whether he be captain or soldier, sound or sick, or in what estate soever he be in, he will behave himself commendably in it. Seneca. Epist. 86.  
As an Adamant cannot be broken: so the mind of a wise man can not be daunted nor enfeebled▪ Idem, lib. 2▪ de tranquillitate.  
As we see beautiful pictures, when the Gate of the Temple is open: so we see excellent representations of virtue, when a wise man openeth his mouth. Socrates apud Stobaeum, ser. de virtute.  
As they that sail with successful winds, have instruments ready, whereby they may arm themselves against a storm: so they that are wise in prosperity, will prepare themselves to bear adversity. Idem apud Stobaeum, ser. 1. de prudentia.  
As Pilots observe the winds, lest they be crossed of them: so a wise man doth observe the affections of his mind, lest he be overwhelmed of them. Aristonymus apud Stobaeum, ser. 1. de prudentia.  
As true love towards a woman doth not desire a witness, but hath enough, if it secretly and alone enjoy her: so a wise man is content with the testimony of his own conscience Plutarch in Moral.  
As the Planet Mercury departeth not from the Sun, albeit it be otherways a vaging and wandering Planet: so a wise man may by no means wander and stray from honesty. Plin. lib. 2. cap. 17.  
As the world is every way round and spherical: so a wise man seeketh for nothing without himself, but is content with himself▪ Idem. lib. 2. cap. 2.  
As the birds Halcyones in the midst of winter do make the sea calm, not only for themselves, but also for others: so a wise man in the most turbulent times doth not only preserve unto himself the tranquillity of mind, but also maketh others quiet and peaceable. Idem lib. 10. cap. 23.  
As nature showeth herself no less admirable in making a Gnat, than in forming an Elephant: so a wise man both in great and little matters showeth himself excellent. idem lib. undecimo, cap. 2.  
As snails go slowly, neither do they touch any thing, nor move themselves any way, but first they assay it with their horns: so it is meet that a wise man be considerative and discursive, and by leisure and advice take matters in hand, a taste of them being first had. idem. lib. 9 cap. 32.  
As certain beasts do tear & rend off those parts of their bodies, for which they know themselves endangered, as the Beaver doth, named also of some Castor: so it is the part of a wise man sometimes to cast away his riches, that he may save his life. Idem lib. 8. cap. 30. & lib. 36. cap. 16.  
As God is the wisest and of greatest understanding, and yet speaketh the least: so a wise man will speak nothing but that which is necessary. Erasmus in similibus.  
The ancient Physiologers said that the Sun was fed with salt water, and the Moon with fresh: so wise men seek for bitter things, so they be ro fit able; but fools follow those things that are pleasant and delectable. ibidem.  
As unwise men do not foresee a tempest, but too late, when they receive harm by it; but contrarily wise husbandmen do foresee and take heed: so the common sort of unprovident men do learn by woeful experience; but a wise man doth avoid the evil foreseen. As Democritus admonished his brother, reaping his corn in a very hot gleam, that he should let the rest of his corn stand, and carry that into his barn he had cut down, because on a sudden he perceived that it would rain exceeding abundantly. ibidem.  
As the stars go a contrary course unto the world: so a wise man goeth against the opinion of all. Seneca.  
As neither the world increaseth, nor the Sun, nor the moon, nor the sea: so all wise men be alike. Seneca.  
As hail maketh a great noise upon a tiled house, but doth it no harm: so the insultinges of Fortune cannot hurt a wise man. Seneca.  
As a good workman, in not only a workman in one matter alone: so a wise man doth carry himself well in either fortune. Seneca.  
As a dwarf is a dwarf, although set on the top of a mountain, but a Colossus is lofty, albeit placed in a valley: so a wise man is great in what fortune soever, but a fool is base in the height of prosperity. Seneca.  
As a good workman maketh a picture of any matter: so a wise man well guideth himself in any fortune. Sen.  
As lightning forth with killeth any creature besides man: so the storms of fortune forthwith overthroweth unlearned & brutish people, but stirreth not a wise man.  
The leaves of the shrub Rhododendros is poison unto cattle, goats and sheep, but to man they are a remedy against the venom of serpents: so that which bringeth destruction unto fools, as adversity or erudition, that a wise man turneth to his good and welfare. Plin. lib. 16. cap. 21.   

Friendship.  
AS milk 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 all condiments, as saith Euenus: so friendship doth sweeten every part of the life, if it be mingled with it. Idem.  
As they that have a good stomach, and are sound and healthful creatures, do digest and concoct stones. Iron, serpents, and scorpions, & do turn them into nourishment; but contrarily those that be weak and unhealthful are offended with bread and wine: so fools do lose friendship, but wise men well know how to use emnities aright. Idem.  
As brute beasts if they be compelled by force to mingle themselves in generation with a diverse kind, do not joy in it, but hang down their heads: so friendship doth well far and unite among those that be like. Idem.  
As our eyes, tongues and hands are to be made much of, because we cannot live without them: so are friends, because no life is vital without them. Dion de regno orat. 3.  
Musk though it be sweet in the smell, is sour in the smack; the leaf of the Cedar Tree, though it be fair to be seen, yet the syrup depriveth sight: so friendship though it be plighted by shaking the hand, yet many times it is shaken off by fraud of the heart. john Lily.  
A pint of the wine called Maroneum, which Homer so much commendeth, being mingled with five quarts of water, yet keepeth his old strength and virtue, not to be qualified by any mixture: where salt groweth nothing else can breed: so where friendship is built, no offence can harbour.   

The friendship of many.  
AS an unchaste, and unshamefast woman mingling herself with many, hath no certain lover: so is he that hunteth after the friendship of many. Plut. in Moralibus  
As a maid gathering one flower after another in a meadow, is still possessed with a fresh desire to gather those that are fresher and newer, and doth neglect those she gathered before: so are those that seek after the friendship of many, being cloyed with the friendship of one, they presently seek for another. Ibidem.  
As the first matter is varied after divers forms, when it hath not the proper form: so is the mind that searcheth for the friendship of many. ibidem.   

The friendship of a few.  
AS Briareus feeding fifty bellies with an hundred hands, was no happier than we, that feed one with two hands: so thou shalt reap as much commodity by the friendship of a few, as by the friendship of many; for the discommodity is recompensed, if a few do minister unto thee, thou hast to minister but unto a few. Plutarch.  
As it is absurd for a lean man, or a blind man to fear, lest he should become come Briareus with an hundred hands, or Argus with an hundred eyes: so some do absurdly fear, lest they should have too many friends, when they have not as yet one true friend. Idem.   

Friendship neglected.  
EVery Tree cannot be brought to good fruit, nor every wild beast to be tamed, therefore we are to convert them to as good use as we may: so they that cannot be brought unto friendship, let us use their hatred unto our own commodity. Plutarch.  
The Stork albeit she go away, yet she always returneth to the same nest: so it is meet that we should not forget our friends although they be severed in place from us, but we ought always to carry their memory about with us. Plin. lib. 10. cap. 23.   

Friendship broken off.  
AS a Diamond if it chance to be broken with a hammer, doth fall into such small pieces, that they can hardly be discerned 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 unkindness doth rage above measure. Plin. lib. 37. cap. 4.  
As pieces of Crystal can by no means be joined together again: so it is a most hard thing to reconcile those, who are fallen from firm friendship into mortal hatred. Plin. libro 17. cap. 3. & libro. 37. Cap. 2.  
As those things, which are wont to be glued, if they be dissolved, are easily glued together again; but if the body be broken, it is hardly set together again: so among some if friendship be a little wronged, it is easily knit again, but if it be broken between brethren, it never knitteth again, or if it knit, it is with a scar. Plutarch.  
There is nothing so fast knit as glass, yet once broken, it can never be joined; nothing fuller of metal than steel, yet overheated it will never be hardened: so friendship is the best pearl, but by disdain thrown into vinegar, it bursteth rather in pieces, than it will bow to any softness.  
It is a salt fish that water cannot make fresh, sweet honey that is not made bitter with gall, hard gold 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 glue, that first the soundest part of the tree will break, then that which was glued: so after returning into favour again the friendship ought to be the firmer, and they should more firmly cleave together, whom the glue of mutual benevolence hath coupled together, than those whom nature hath joined. Plin. lib. 16. cap. 2.  
As Tin doth soldier together brass being broken in pieces, by reason of the affinity it hath with it: so a friend ought to reconcile friendship broken off by some unkindness, by applying himself unto his friend. Plut.   

The choice and trial of Friends.  
AS thou dost try money, whether it be counterfeit, before thou hast need to use it: so thy friend is to be tried before thou hast need of him. Plutarch in Moralibus.  
As he is a fool, that buying an horse doth not look upon him, but upon his furniture: so he is a very fool, that choosing a friend doth estimate him by his apparel and wealth. Seneca.  
As Zeuxis did leisurely paint that, which should long endure: so that friend is to be had long in trial, that is long to continue. Plin. lib. 35. cap. 9 & 10.  
As that ship is strongly to be built, which in tempests is to be a refuge unto us: so that friend is diligently to be tried, whom we are to use at all assays. Plutarch in Moralibus.  
Ixion loving juno, fell into a cloud: so some whilst they seek for true friendship, do embrace that which is counterfeit and false. ibidem.  
As they that by tasting of deadly poison do cast themselves into destruction: so he that admitteth of a friend, before he know him, learneth to his own harm, what he is. Ibidem.  
As swallows do build their nests under the roofs of men's houses, & yet are not conversant with men, not do trust them: so some have always their friends in suspicion & jealousy, especially Islanders. Plin. lib. 10. cap. 24.  
As careful husbandmen do first discern by certain marks, whether the ground be fruitful, and do try it, before they commit their best seed unto it: so a friend is to be tried before thou committest thy secrets unto him.  
As first we make trial of a vessel by water, and afterwards power in wine: so first we must commit some trifling thing unto our friends, that we may try the faithfulness of their silence, which albeit they tattle abroad, there is no danger in it. Plutarch.  
As the Pyrit stone doth not display his fiery nature, except thou rubbest it, & then it burneth thy fingers: so the maliciousness of certain, who profess themselves friends is not known, till thou hast made sufficient trial of them.  
The Camel first troubleth the water before he drinks, the Frankincense is burned before it smell: so friends are to be tried before they be trusted, least shining like the Carbuncle as though they had fire, they be found being touched, to be without fire.   

A true Friend.  
AS that is not good ground, which bringeth forth no fruit, except it be continually watered, but that is good ground, which during both heat and cold, preserveth, nourisheth, and cherisheth that was committed unto it: so is he not to be called a friend, who no longer stayeth with thee, than thy prosperity lasteth, but he is a true friend, that at all assays standeth with thee, and in all fortunes standeth by thee.  
As that Wife is more worthy of commendations, which keepeth her fidelity to her husband, being far removed from him, than she is, that doth the same, being in her husbands sight: so is it among friends.  
As a Physician if the matter require it, doth sometimes cast into his confections saffron and spikenard, and causeth his patient to taste of toothsome meats: so also a friend doth use as the time requires kind blandishmentes, and comfortable conference. Plutarch.  
As that sound is more pleasant, which consisteth of many voices and those different, then that which is only one voice: so that friend is more pleasing, who is so agreeing, that sometimes he doth disagree, than he that by flattering agreeth with his friend in all things.  
As Painters for a time lay by their works, that coming to review them again, they may the better judge of them; for assiduity is the cause, why they discern the less: so if we would rightly judge of our friends, let us sometimes have them from us, for than we shall judge of them the better; the reason, why we cannot judge aright of ourselves is, because we are always present with ourselves.  
The Glaze worm shineth most bright in the dark; the pure Frankincense smelleth most sweet when it is in the fire; the Damask rose is sweeter in the still, then on the stalk: so a true friend is better discerned in the storms of adversity, then in the Sunshine of prosperity.  
As it is not the colour that commendeth the good Painter, but a good countenance; nor the cutting that valueth the Diamond but the virtue: so it is not the gloze of the tongue that trieth a friend, but the faith.  
As all flowers that are in one Nosegay, are not of one nature, nor all rings that are worn upon one hand, are not of one fashion: so all friends that associate at bed and board, are not of one disposition. Scipio must have a noble mind, Laelius an humble spirit: Titus must lust after Sempronia, Gysippus must leave her: Damon must go take order for his lands, Pythias must tarry behind, as a pledge for his life.  
A cunning archer is not known by his arrow, but by his aim: so a friendly affection is not known by the tongue, but by the faith.  
A living creature hath his chiefest strength within him: so a true friend without ostentation, doth then most help, when he concealeth it.  
As a physician doth cure his patient, he not feeling it: so one true friend doth help another without telling it. Plut.  
There is so great concord in music, that it seemeth to be but one sound, & one voice: so true friends are but one mind.  
Certain apples are bitter-sweet, and in old wine the very smartnes and tartness is delightsome: so the memory of dead friends doth bite the mind, but not without pleasure. Seneca.  
As honey doth pierce & purge exulcerated wounds, otherwise it is sweet & delectable: so the liberty of a friend doth not bite, but that which is vicious and corrigible. Plut.  
The Physicians Cucurbitae, drawing all the infection in the body into one place, do purge all the diseases: so the jars of friends, reaping up all the hidden malices or suspicions, or follies that lie lurking in the mind, maketh the knot more durable.  
Water is praised, for that it savoureth of nothing, fire for that it yieldeth to nothing: so such should be the nature of a true friend, that it should not savour of any rigour, & such the effect, that it may not be conquered with any offence.  
Mithridate must be taken inwardly, not spread in plasters; purgations must be used like drink, not like baths: so the counsel of a friend must be fastened to the mind, not the ear: followed, not praised, employed in good living, not talked of in good meaning   

A feigned Friend.  
AS ruptures and cramps do then pinch, when the body is molested with any disease: so false hearted ftiends do fawn upon prosperity, but do afflict them that be in adversity, and insult over their misfortune. Plut.  
The swallow in summer flieth unto us, but in the winter flieth from us: so an unfaithful friend is present in prosperity, but altogether absent in adversity. Plin. lib. 10. cap. 24.  
The birds Seleucides are never seen of the inhabitants of the Caspian mountains, but when they have need of their aid, against the Locusts devouring the fruit, neither do they know whence they come, or whither they go: so certain do never appear but when they have need of our help; neither do they visit their friends, but when some necessity doth urge them. Plin. lib. 10. cap. 27.  
As thou canst not retain hurtful meat without offence, nor cast it up with grief: so if thou retainest an evil friend, he hurteth, neither canst thou cast him off without enmity and tumult, as if thou shouldst cast forth choler. Plut.  
As Creon did nothing help his daughter, but embracing her did perish with her in the fire: so many not enjoying happy friends, do perish with those that are infortunate. idem.  
As those that be unskilful in swimming, whilst they would help them that are in danger of drowning, do drown together with them, and do hurt more, than they profit: so do those friends that in adversity do only lament and sorrow with their friends. Idem.  
As flies do not remain in those vitling houses, where there is no savours nor smells: so the vulgar and popular friends of rich men do tarry no longer than profit continueth. Idem.  
Mice do gnaw the meat, and do live under the same roof with men, yet they do not converse with them: so some friends scarce current, neither do forsake by reason of commodity, neither do love or repose affiance.  
As the fish Scolopidus in the flood Araxis, at the waxing of the moon is as white as the driven snow, and at the waning as black as a  coal: so a feigned friend in prosperity is very loving, but in adversity exceeding lowering.  
As all coins are not good that have the image of Caesar, nor all good that is coined, with the kings stamp: so all is not truth that beareth the show of godliness, nor all friends that bear a fair face.  
As the Raven which Noah sent forth of the Ark, made no longer reckoning of him, who had saved her from death, and maintained her in the Ark one hundred and fifty days, than she stood need of him: so many friends do now esteem, delight, praise, and often visit thee, because they would supply some of their present necessities by thee, which being compassed, they are no longer for thee.  
As a fruitful tree is so long cared for, as it brings forth store of fruit, but when it fails to bring the wonted increase, no man cares for it: so and no otherwise stands the case with thee, while thou hast riches, credit, and art in prosperity, thou shalt be sure to be beloved, honoured and visited, but if thy state impair, and need catch thee by the back, than the world no longer smiles upon thee, farewell poor forsaken man, no more fruit, no more friends.  
As there is great conformity and union between Gold and Quicksilver, yea such and so much, as when the gold is purified in the furnace, the quicksilver (being converted into smoke) is sought of the gold in what part soever of the fire it be, to unite itself therewith, yet notwithstanding all this affection and friendship, whensoever the gold is taken forth of the fire, it forsakes and leaves the quicksilver there behind, converted into smoke, & there ends the kindness: 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 rivers, which in winter time are full of water, when as there is no necessity of water, yet in summer following are dried up, when everyone standeth most in need of water, which dried up rivers help not the thirsty traveler, but when he comes to drink, and finds none, returneth thence deceived: like to such rivers are feigned and sergeant friends, who in time of prosperity, and when no need is, promise much, but when time of adversity cometh, and that there is manifest necessity to be seen, performance cometh short, all friendship is dried up, and not a drop to be found.  
As the Marigold opens early in the morning, being fresh and fair, but at night shuts up again, as half dried and withered: even so the worlds friendship soon fails and withereth, the suns heat perisheth the flower, and afflictions trial ' putteth down all louc & friendship.  
As Ixion prosecuting juno, fell into a cloud: so many do run into counterfeit and feigned friendship. Plut.  
As Choak-weede is an enemy to Ciches and Orobos, as Cockle is hurtful unto Wheat, as wild Oats is noisome unto Barley, as Henbane is mortal unto lentils, and all these do kill by embracing: so the friendship of some is more pestilent, than their enmity. Plin lib. 18. cap. 45.  
The swallow which in summer creepeth under the eves of every house, in winter leaveth nothing but dirt behind her; the Humble Bee having sucked honey out of the fair flower doth leave it, and loathe it: so a feigned friend having got what commodity he can, leaveth his friend in the suds.   

The comparison of a friend and a flatterer.  
AS Patroclus going to the battle, took all Achilles armour, besides his spear, which he touched not, by reason of the weight and bigness: so a flatterer doth take upon him all the signs and tokens of a true friend, besides the liberty of admonishing. Plut.  
As a Physician doth his endeavour to maintain and increase health: so also doth a friend; but a flatterer dealeth superficially, and suggesteth that, which only delighteth. Idem.  
A flatterer is like that schoolmaster, that chideth his scholar for his style and paper, and never blameth the barbarisms and solaecismes he committeth. Idem.  
He is like also to an ill orator, answering nothing to the arguments, but carping at the voice, and the books negligently written. idem.  
As if a man seeming a Physician, should cut the hairs and nails of a man diseased with blains, botches and fistulas: so a flatterer useth liberty in those things, in which there is no need. Idem.  
As a sweet odour smelleth well, and so also doth a medicine; but that is profitable for nothing, but to delight; this besides the odour hath also greater profit: so also a flatterer is only pleasant, but a friend is profitable and necessary, Idem.  
As a picture hath pleasant colours, and Medicines have also acceptable colours: so a friend doth therefore delight, that he may help; but a flatterer only delighteth. Idem.  
Where the body is swelled and puffed up with corrupt and vicious humours, there arise botches and impostumes: so what a friend is angry with, loveth or hateth, that the flatterer inverteth to a cross end. idem.  
A Medicine applied to a wrong place, doth afflict without fruit: so doth admonition being used out of due time. And the same doth a friend with grief, which the flatterer doth with pleasure, for both of them do hurt. idem.   

Marriage.  
AS Chains and Fetters take strength by being linked together: so doth the state of the family by the consent and agreement of man and wife: Plut. in. Moral.  
As the body can do nothing without the soul, neither can the soul be in quiet, except the body be in health: so between husband and wife all things are in common. ibidem.  
They that bait their fishhooks with poison, do easily both kill and catch the fish, but corrupted & nought: so they that compass their husbands, or wives by sorcery, amorous potions, or poisons of love, shall have them stupid, dull and unprofitable. ibidem.  
As Circe did not enjoy them, whom she had turned into Swine and Lions, but beyond all had most comfort and love of Ulysses, being in his right form and shape: so those women that get themselves hushandes by Magic and Witchcraft, do lead an unpleasant life with them, by reason they are wood and out of their right minds. ibidem.  
Those women that had rather reign and domineer over foolish and sottish husbands, then obey those that are wise & discreet; do as they, that in a voyage make choice rather to lead a blind man, then to follow him that seethe, and is skilful in his way. ibidem.  
As Pasiphaë being the wife of Minos, chose rather the company of a Bull, then of her husband: so certain lascivious women being married to temperate and continent men, do divert their minds to the lust of incontinent and intemperate lechers. ibidem.  
As they that cannot mount upon an horse by reason of weakness, do teach him to bend his knees: so some having married generous and high spirited wives, endeavour not to make them better, but to bring them under, ibidem.  
According to the greatness of the horse we square his furniture: so according to the dignity of the wife, the government is to be moderated. ibidem.  
As moisture doth mingle itself in every part: so between the married there aught to be a general community. ibidem.  
As it is called wine, although the greater part of it be water mixed with the wine: so it is called the house and possessions of the husband, albeit the wife brought the greater part. ibidem.  
As Christ was borne of a Virgin, that he might show that light was risen to the world from a Virgin: so he wrought his first miracle at a marriage at Cana in Galilee, that he might both honour virginity by his birth, and marriage by his divine miracles, by which he turned water into wine. Epiphanius haeresi. 67. contra Hieracitas.  
As the Sea overswelling his banks: so is man or woman transgressing the bonds of marriage. Chrysostom. Homil. 1. operis imperfecti.  
When thou seest a man continually haunting the houses of Physicians & Chrirurgians, thou mayest well conjecture, that that man is not well: so when thou seest a man or woman, seeking for a divource, or to separate themselves, know for certainty, that he is a lascivious man, and the woman an incontinent harlot. idem. hom. 32. operis imperf.  
As partners do not thrive well, except they live peaceably together: so neither doth man nor wife, except they lovingly live together. Idem Homil. 26. in 1. Cor.  
A righteous man although he desireth to be dissolved, and to be with Christ, yet he taketh nourishment, not for a desire to live, but in the duty of providence, because it is necessary that he live for the good of others: so it was needful, not lustful, that holy men did link themselves in marriage with women, for that that meat is unto man, that is marriage unto mankind. Augustinus de bono coniugali, cap. 16.  
As the merit of patience in Peter, who suffered is not greater than in john, who suffered not: so the merit of continency in john, who was never married, is not greater, then in Abraham, who begat children. For this man's marriage, & the others virginity in their several times both served Christ. Ibidem cap. 21.  
As a husbandman, after he hath committed his seed to the ground, expecteth harvest, neither doth cast in more seed: so the mean and moderation of our concupiscence is limited in the procreation of children. Athenagoras de resurrections mortuorum.  
When we buy houses, horses, and servants, we look that they be strong, sound and faithful▪ so when we marry a wife, we should regard that she be religious, chaste, and modest. Chrysost. orat. de pulchritudine et uxore tomo 5.  
As he that saith marriage is nought, dispraiseth virginity: so he that saith virginity is nought, dispaiseth marriage, because in comparison, meliority taketh increase & augmentation from his positive Good Idem. lib. de virginitate.  
As they that will not suffer their servants to eat and drink openly, do force them to gormandize privily: so they that will not communicate, their mirth, sportinge and playings with their wives, cause them to make substitutes unto their husbands, who may administer these things unto them. Bernardus Scardaeonius, de pudicitia matrimonij, cap. 1 8.  
As chaff is soon set on fire, and soon quenched, except some firmer matter be put unto it, to nourish it: so the love of married folks kindled only by beauty, doth soon vanish, except it be supported by good conditions, and nourished with wisdom. Rhodiginus. libro 28. cap. 21.  
Geometricians say, that lines and superficies are not moved of themselves, but together with their substances: so it is meet that a Wife have no affection proper to herself, but that her studies, cares, laughter and whatsoever else be common with her husband. ibidem.  
Kings that be wrestlers cause their subjects to exercise that feat: Princes that are musicans incite their people to use instruments: so husbands that are chaste and godly, cause also their wives to imitate their goodness, as we commonly say, a good jack, makes a good gill, and this holds è diversò.  
As the pain in the left side procures grief in the right side: so it behoveth a husband to be moved with the commodities or discommodities of his wife, and so must the wife.  
Vessels when they are new glued are dissolved by every occasion, but when their joints are well knit together, they are scarcely sundered with fire or sword: 10 the first fellowship of married couples is broken by light trifles, but if it be well knit, it is far more firm.  
As fevers arising of hidden causes, and growing by little and little, are more fearful and grievous, than those that spring from manifest and urgent causes: so hidden and concealed enmities do more violate the amity of those that be married, than those that are expostulated and explained.  
As gall was cast out from the sacrifice of juno: so the marriage bed should be without bitterness.   

A wife.  
AS an Orator doth more move his audience by urging the matter to the purpose, then by his affected exornations: so a chaste Wife doth more please her honest husband by her virtuous demeanour, and religious conversation, then by garish attire, or finical ornaments. Plut. in Moralibus.  
As a Pipers melody is by another's sound: so a woman should talk and answer by her husband. ibidem.  
The Moon when it is joined with the Sun, is obscured and hid, but when it is far from the sun, than it shineth: so a froward and peevish wife, pouteth and puleth in the presence of her husband, but in his absence is as merry as a Cricket, or Pope john.  
As Philosophers honouring a Prince, do make themselves more noble, not the Prince: so wives submitting themselves to their husbands, obtain praise, but endeavouring to overrule them, they hear ill. Plut in Moral.  
As accidents are not moved of themselves, but are moved with their subjects and substances, as we say in Logic: so a wife must apply herself unto her hrsband both in earnest and play, in mirth and mourning. ibidem.  
When the blustering wind strives to carry away our cloaks or garments, we hold them the faster; but if the Sun cast his hot beams upon us, we put off both cloak & coat: so if a wife endeavour to reclaim her husband from any enormity by railing & cursed speeches, she more provoketh him; but if she entreat him with mild words, and use her pleasing parts, she works a great deal more effectually. ibidem.  
He that cometh near Elephants, must not have a bright shining garment, he that comes near bulls, must not wear red nor purple, he that travels by Tigers, must not sound Timbrels nor bells, for with these things, these beasts are madded: so a wife must abstain from those things, which she knoweth will anger her husband. Ibidem.  
As there is no profit of looking glasses set with gold and precious stones, except they represent right forms: so there is no fruit of rich wife, except she will dispose her life according to her husbands, and live in unity and coucord with him. Apud Stob. serm. 70.  
As she is a fool, that dare not wash her face, because she would not have her husband think she paints it so she is a nigger, that dare not laugh, lest her husband should think she is lascivious. Plut. in Moralibus.  
As wine is so sharp, that the same is notwithstanding profitable and pleasant, not bitter, as aloes: so ought the housewife of a family to be. Ibidem.  
They that fear their Vines will make too sharp Wine, must not cut the arms, but graft next to them Mandrake, which causeth the grape to be more pleasant: so they that fear to have cursed wives, must not with rigour seem to reclaim them, but speak gentle words in every place by them, which makes them more quiet.  
As a Diamond is not bruised by the hammer, but by blood: so a wife is not won by force, but by fair means.  
As a worm perisheth wood: so a wicked wife destroyeth her husband. Proverb. 5.  
As it is irksome living in the wilderness: so it is tedious living with a wrathful wife. Ibidem.  
As it is dangerous to dwell with a Dragon and Lion: so it is perilous to remain with a malicious wife. Eccle. 25.  
As it is wearisome for an old man, to climb up a sandy hill: so it is irksome for a quiet man to abide with a brawling wife. Eccles. cap. 21.  
As storms and whirlwinds overwhelm old ruinous ships: so the wicked endeavours of wives do drown the brittle souls of their husbands. Basilius' hom. de divite.  
As no man knows, where the shoe wrings, but he that wears it; so no man knows the disposition of a woman but he that hath married a wife. Plutarch in Moralibus.  
As he is unwise, that forsakes the honey, because he is slung of the Bees: so that wife is not very wise, that forsakes her husband, because he angreth her. Ibidem.  
As the Asp doth borrow poison of the Viper: so one wicked gossip doth borrow venom of an other, to spit at their husbands. Diogenes apud Maximum sermone. 39  
As birds do tread only for procreation: so should man and wifely together for procreation of issue. F. joannes a S. Geminiano's l. 4. de natalibus et volatilibus c. 15  
As both the male and female bird do nourish their young ones: so should man and wife jointly bring up their children. Ibidem.  
The stork doth always associate himself with his female so long as she liveth: so the husband ought to stick to his wife till death part them. Ibidem.  
As storks hate adulterous tread: so should man and wife detest adulterous copulations. Ibidem.  
As Cats wax wood being anointed: so some wives are mad, if their husbands use ointments, either because they suppose they are not healthful, or else that they affect other women. Plut.   

Matrimonial Society.  
AS Christ loved the church: so husbands must love their wives. Ephes. 5.  
The Viper being the deadliest of all serpents, desireth to engender with the Sea Lamprey, & by hissing doth bring the Lamprey out of the vast ocean, & so the Lamprey engendereth with the poisonful viper: so a wife must bear with her husband, though he be rough and cruel, neither for any wrath or fury must she break the marriage bond. He doth strike thee, thou must bear him: he is thy husband; he is a drunkard, but he is joined by nature unto thee. He is fierce and implacable, but he is thy member, and the most excellent of all thy members. But as the Viper doth vomit out his poison for the reverence of engendering: so a husband must put away all fierceness, roughness, cruelty, and bitterness towards his wife for the reverence of union. Basilius' hom. 7. Exameron.  
If soldiers agree well together, all things succeed prosperously, but if they descent, all runs to ruin: so it is between man & wife. Chrisost. hom. 20. ad Ephes.  
If a Captain rank his soldiers well together, the enemy cannot make any inroads into his camp: so if the husband, the wife, the children and servants bend all one way, great is the unity and concord of that house. Ibidem.  
As thou art thy wives, and she thine: so are thy goods hers, and hers thine. Ibid.  
As when the governors of a ship do disagree, they that are in the ship with them, do fear shipwreck: so when the man and wife are at variance and debate, it is likely, that they that dwell with them, shall partake of their inconveniences. Idem. hom. 56. in Genesin.  
whatsoever a king heareth devised against his kingdom, he presently thinketh it to be true, his mind is full of suspicion because he loveth his kingdom well, & is jealous over it: so if a husband love his wife well and she him, whatsoever ill they hear spoken one of the other, they are presently suspicious and jealous; & albeit it be not fit or worthy to be heard, yet the zeal and ardent love, that they would have nothing amiss in either of them, doth make the hearing of it, and the suspicion and jealousy of it tolerable & excusable. Idem, hom. 2. operis imperf.  
As no man cutteth off his legs, because they are lame, nor his feet, because they are distorted, nor his hand because it is withered, because no man hates his own flesh, but doth nourish and cherish it: so no man ought to dislike, hate, or detest his wife, nor a wife her husband, saying he or she is such and such an one, because they both partake of one nature, and have tied themselves together with the indissoluble knot of marriage. Isidorus Clarius oratione tricesima quinta tomi primi.   

love.  
AS the root, which the Physicians commonly call Rhubarb, doth by a certain peculiar virtue purge choler, albeit by nature it be choleric: so many times it cometh to pass, that one love doth drive out on another, as one nail doth expel another, or anger putteth away anger, and grief, grief.  
As the fish Echeneis, of some called Remora, albeit but little, yet stayeth a ship under sail: so now and then a fair maid, although but of small strength, stayeth a man hasting to study, or posting to war, and detaineth him with her.  
As the brightness of the Sun doth both heat and shine upon the face of the beholder: so true love doth heat the mind by desire, and shine in the face by example. Idiota de contemplatione amoris divini.  
Tears fall from the eyes upon the breast: so true love riseth from the understanding, and falleth into the heart. ibidem.  
As envy consumeth both body and soul: so doth love.  
As fire laid by wax doth easily melt it: so the fire of love doth easily dissolve arrogancy. Chrysostomus cap. 5. ad Galat.  
As fire is not felt without burning: so love is not touched without piercing. Basil. de vera virginitate.  
As poison mixed with sweet wine at the first is pleasant to the drinker, but afterwards it deadly paineth: so they that bestow their Love upon fair and beautiful Hariottes, at the first feel pleasure, but afterwards dolour, sorrow and bitterness do follow. Diogenes apud Laertium lib. 6.  
As the Sun hath many beams: so love hath many passions.  
As the Sunbeams do pierce deeply: so love doth pierce deadly.  
As the dropsy cometh of abundance of moisture: so love springeth many times from abundance of lust.  
As a lamp is maintained with oil: so love is nourished with idleness.  
As two boards are joined together with glue: so a man & woman are jointly combined and united together by love.  
As a ship doth perish without a pilot; as a city is in danger without a magistrate; as the world is full of darkness without the Sun: so the life of mankind is not vital without love. Philippus Beroaldus oratio. habita in enarratione Propertij.  
As the Diamond is beauteous to the sight, & yet deadly poison to the stomach; and as the Bacan leaf containeth both the Antidote, and the Aconite: so love (unless only grounded upon virtue) breedeth more disparagement to the credit, then content to the fancy.  
The eyes of many lovers are like Salamander stones, that fire at the sight of every flame; and their hearts are as queasy as the Minerals of Aetna, that burn at the heat of the Sun, and are quenched with the puff of every wind. Greene..  
As fire without fuel: so is love without lands  
As the Cedar tree without fruit; or the corn sown in the sands that withereth for want of moisture: so is love without wealth.  
As the Chrysolit is proved in the fire; and the diamond by the Anvil: so love is tried, not by favour of Fortune, but by the adversity of Time.  
As the fairest blossoms, are soon nipped with frost; and the best fruit soonest touched with Caterpillars: so the ripest wits are most apt to be overthrown by love.  
As the Heban blossoms open with the dew, and shut with the Sun: so lovers in presence of their mistress have their tongues tied and their eyes open, pleading with the one, and being silent with the other.  
As men allure Doves by the beauty of the house; and reclaim Hawks by the fairness of the lure: so love joined with virtue is able to recall the most straggling Aeneas to make sails again to Carthage.  
The rattling thunderbolt hath but his clap, the lightning but his flash: so hot love begun in a moment, endeth in a minute.  
The dry touchwood is kindled with lime; the greatest mushroom groweth in one night, the fire quickly burneth the flax: so love easily entereth into the sharp wit without resistance, and is harboured there without repentance.  
In battles there ought to be a doubtful sight, and a desperate end; in pleading, a difficult entrance, and a diffused determination: so in love there is a life without hope, and a death without fear.  
Fire cometh out of the hardest flint with the steel, oil out of the driest jeate by the fire: so love out of the stoniest heart by faith, by trust, by time.  
As the Hop, the pole being never so high, groweth to the end; as the dry Beech kindled at the root, never leaveth until it come at the top, and one drop of poison disperseth itself into every vein: so affection having caught hold of the heart, and the sparkles of love kindled in the liver, will suddenly though secretly, flame up into the head, and spread itself into every sinew.  
New love worketh like new wine. Or water in a cauldron, which when it fecleth the heat of the fire, it forthwith boileth, swelleth, and is carried aloft.  
As the Hunter plieth his hounds, the Falkner his Hawks, and the fisher his angle, forgetting the pain through delight of the pastime: so the lover prosecuteth his love, esteeming all labours and troubles but trifles, in respect of the inning hope of his amorous harvest.  
As the sore called an Oncom or Felon, beginning at the finger's end, and by sufferance falling into the joint doth hazard a Mahem, or at the leastwise a Cure: so love beginning at the eye, and by sufferance descending to the heart doth threaten life, or at the leastwise Reason: as the one therefore at the first is to be scalded; so the other is presently to be suppressed, for without a timely violence, either malady is incurable. William Warner in his Pan's Syrinx.  
As fire in what place soever it be, ever worketh: so our will never stands idle, neither knows how to live without loving.  
As an Apple being well knit together gither and mellowed, is more sweet and pleasing then when it is green; yet that apple being over-ripe and too much mellowed, becomes wrinkled, sapelesse, and well-near savourlesse: even such is the love of men over young and over old, the one sour and sharp, the other dry and senseless.  
As one only light makes an entire and perfect shadow, whereas many lights being together, confounds and defaceth it: even so from one only Friend and loyal lover, true & perfect love is to be expected  
As one knows not a Musician, but either by his voice or touching his instrument: even so he cannot be reputed a perfect lover, except he make it known by the testimony of the true signs belonging to love.  
As without thread, a needle serves to no use: so neither the pleasures of love, without due prosecution; and though a needle have two, three eyes or more, by reason whereof it carries as many threads with it, yet it makes but one entrance, marry it makes the work the faster: even so, he that delights to dally with many, binds himself thereby the more strictly to her he loves in deed. Leon Baptista Alberto, Florentine, in his Hecatonphila.  
As the most constant patience (being too far provoked) converteth into fury: so a wrathful lover is more to be feared, than a savage monster that hath no reason.  
As the best wine doth make the sharpest Vinegar: so the deepest love turneth to the deadliest hate.  
Bavin though it burn bright, is but a blaze; scalding water if it stand a while, turneth almost to Ice; Pepper though it be hot in the mouth, is cold in the maw: so hot love is soon cold, and that affection that frieth in words, commonly freezeth in works.  
As jupiter transformed himself into the shape of Amphitryo, to embrace Alomaena, into the form of a swan to enjoy Lada, into a Bull to beguile Io, into a shower of gold to win Danae: so Neptune changed himself into an Heifer, a Ram, a flood, a Dolphin, only for the love of those he lusted after. And Apollo converted himself into a shepherd, into a bird, into a Lion, for the desire he had to heal his disease.  
As the first draft of wine doth comfort the stomach, the second inflame the liver, the third fume into the head: so the first sip of love is pleasant, the second perilous, the third pestilent.  
The least spark if it be not quenched will burst into a flame; the least moth in time eateth the thickest cloth; and I have read that in a short space there was a town in Spain undermined with Coneys, in Thessalia with Moles, with Frogs in France, in Africa with Flies: so love, which secretly creepeth into the mind, (as the rust doth into the iron, and is not perceived) consumeth the body, yea, and confounds the soul. john Lilly.  
The little grain of Mustardseed in time becometh a tree, the slender twig groweth to a stately greatness, and that which with the hand might easily have been pulled up, will hardly with the axe be hewn down: so love at the first may be easily eradicated, which being grown can hardly be razed.  
As a sinew being cut, though it be healed, there will always remain a scar, or as fine linen stained with black ink, though it be washed never so often, will have an iron mole: so the mind once mangled or maimed with love, though it be never so well cured with reason, or cooled by wisdom, yet there will appear a scar, by the which one may guess the mind hath been pierced, and a blemish, whereby one may judge the heart hath been stained.  
As they that angle for the Tortoise, having once caught him, are driven into such a litherness, that they lose all their spirits being benumbed: so they that seek to obtain the good will of Ladies, having once a little hold of their love, are driven into such a trance, that they let go the hold of their liberty, bewitched like those that view the head of Medusa, or the Viper tied to the bough of the Beech tree, which keepeth him in a dead sleep, though he begin with a sweet slumber.  
New Wine is more pleasant than wholesome, and Grapes gathered before they be ripe, may set the eyes on lust, but they make the teeth on edge: so love desired in the bud, not knowing what the blossom will be, may delight the conceit of the head, but it will destroy the contemplative of the heart.  
Apelles was no good painter the first day; he that will sell Lawn, must learn to fold it: so he that will make love, must first learn to court it.  
As between the similitude of manners, there is a friendship in every respect absolute: so in the composition of the body, there is a certain love engendered by one's looks, where both the bodies resemble each other, as woven both in one loom.  
Every flower hath his blostom, his savour, his sap: so every desire should have to feed the eye, to please the wit, to maintain the estate.  
Poison will disperse itself into every vain, before it pierce the heart: so love maimeth every part before it kill the liver.  
As by Basill the Scorpion is engendered, and by the means of the same herb destroyed: so love which by time and fancy is bred in an idle brain, is by time & fancy banished from the heart.  
As the Salamander, which being a long space nourished in the fire, at the last quencheth it: so affection having taken hold of the fancy, and living as it were in the mind of the lover, in tract of time altereth and changeth the heat, and turneth it to chillness.  
As the Almond tree beareth most fruit when it is old: so love hath greatest faith when it groweth in age.  
The young Vines bring the most wine, but the old the best: so tender love maketh greatest show of blossoms, but tried love bringeth forth sweetest juice.  
As the precious stone Anthracites, being thrown into the fire, looketh black and half dead, but being cast into the water, glistereth like the Sun beams: so the precious mind of man once put into the flame of love, is as it were ugly and looseth her virtue, but sprinkled with the water of wisdom, and detestation of such fond delights, it shineth like the glorious rays of Phoebus.  
As the best charm for a toothache is to pull out the tooth: so the best remedy for love, is to wear it out.  
Fire is to be quenched in the spark, weeds are to be rooted up in the bud, follies in the blossom, green sores are to be dressed roughly lest they fester, tetters to be drawn in the beginning, lest they spread, Ringwormes to be anointed when they first appear, lest they compass the whole body: so the assaults of love are to be beaten back at the first siege, lest they undermine at the second.  
Herbs that are the worse for watering, are to be rooted out, trees that are less fruitful for the lopping, are to be hewn down, Hawks that wax haggard by manning, are to be cast off: so fond lovers that increase in their follies when they be rejected, are to be despised.  
The Spaniel that fawneth when he is beaten, will never forsake his master: so the man that doteth when he is disdained, will never for go his Mistress.  
Theseus would not go into the Labyrinth without a thread, that might show him the way out: so neither any wise man will enter into the crooked corners of love, unless he knew by what means he might get out.  
Hot fire is not only quenched by the clear fountain: so neither is love only satisfied by the fair face.  
He that hath sore eyes, must not behold the Candle: so he that would leave his love, must not fall to remembering of his Lady, the one causeth the eye to smart, the other the heart to bleed.  
You shall never beat the fly from the Candle, though she burn; nor the Quail from the Hemlock, though it be poison: so neither the lover from the company of his Lady, though it be perilous.  
As the herb Heliotropium, is always inclined to that place where the Sun shineth, and being deprived of the Sun, dieth; and as Lunaris herb, as long as the Moon waxeth, bringeth forth leaves, and in the waning shaketh them off: so a lover whiles he is in the company of his Lady, where all joys increase, uttereth many pleasant conceits, but banished from the sight of his Mistress, where all mirth decreaseth, either liveth in Melancholy, or dieth with desperation.  
As Andromache whensoever she saw the Tomb of Hector, could not refrain from weeping, or as Laodamia could never behold the picture of Protesilaus in wax, but she always fainted: so lovers, whensoever they view the image of their Ladies, though not the same substance, yet the similitude in shadow, they are so benumbed in their joints, and so bereft of their wits, that they have neither the power to move their bodies to show life, nor their tongues to make answer.  
There must in every Triangle be three lines, the first beginneth, the second augmenteth, the third concludeth it a figure: so in love three virtues, affection, which draweth the heart, secrecy, which increaseth the hope, and constancy, which finisheth the work, without any of these rules there can be no triangle, without any of these virtues, no love.  
There is no man that runneth with one leg, no bird that flieth with one wing: so no love lasteth with one limb.  
As the earth wherein the mines of silver and gold is hidden, is profitable for no other thing but metals: so the heart wherein love is harboured, receiveth no other seed but affection.  
When the Hoppe groweth high, it must have a pole, when the ivy spreadeth, it cleaveth to the flint, when the Vine riseth, it draweth about the Elm: so when Virgins wax in years, they follow that which belongeth to their appetites, love, love.  
As fire cannot be hidden in the flax without smoke, nor Musk in the bosom without smell: so neither can love be hidden in the breast without suspicion.  
As the straightest wands are to be bend when they be small: so the precisest Virgins are to be won when they be young.  
As fire when it bursteth out, catcheth hold soonest of the driest wood: so love when it is revealed, fasteneth easiest upon the affectionate will.  
As an English man cannot abide a stranger to be his equal, nor to be dared by any: so he cannot by any means suffer a partner in his love.  
As there are four kinds of wars; foreign, civil, combat, and in the conscience: so there are four kinds of love; spiritual, carnal, temporal, and common. F. johannes a S. Geminiano's lib. 1. de caelo & elementis, cap. 4.  
As the Rainbow hath four principal colours in it; red, hyacinth colour, azure, and green: so love especially worketh four passions in the soul; zeal, excess, hatred, and languorment. Ibidem.  
As the sunbeams pierce deeply: so doth love. Ibidem.  
Love is likened to the Fig Tree, whose fruit is sweet, whose Root is more bitter, than the claw of a Bittor: to the Apple in Persia, whose blossom savoureth like Honey, whose bud is more sour than gall: and to a Labyrinth which leadeth us into worse pains, than Sisyphus suffereth, into more torments than Tantalus abideth, and into greater grief than Ixion beareth.  
As no man can be twice happy; as Saint Hierome writeth in an Epistle to julia, chapter four: so to be wise, and eke to love, is scarcely granted to jove above.  
As stars abound in heaven, Hares in Athon, and Bees in Hybla: so love is full of slights.  
The sting of a Serpent by continuance enuenometh the whole body, he that is charmed of the Torpedo by procrastination runneth mad: so the prick of love by delay is uncurable.  
As Anacreon, who spoke by experience, and writ by proof, calleth love a tyrant, mischievous, cruel, hardy, unkind, foul, ungracious, cursed, wicked, the cause of all mischief, the forgetter of reason, the father of frenzy, the disturber of the mind, the enemy to health, the sink of sorrow, the garden of grief, and to conclude, a confused Chaos of misery; so that if it might be seen with bodily eyes, or be an object to our exterior senses, the Basilisk is not more feared, nor the Cockatrice more avoided then loathsome love would be eschewed and detested: so Miltiades the Athenian was wont to say, that of all the plagues, wherewith the gods did afflict mortal men, love was the greatest, in that they sought that as an heavenly bliss, which at last they found their fatal bane.  
As Demophoon was false in love to Phillis, Aeneas to Dido, jason to Medea, Paris to Oenone: so true in love was Charites to her husband Lepolemus, Cornelia to Gracchus, julia to her Pompey, Artemizia to Mausolus, Panthea to Abradatus, Portia to Brutus, Alceste to Admetus, Penelope to Ulysses, Sulpitia to Lentulus, Hipparchia to the Philosopher Crates, and Macrina to her Torquatus.  
As jupiter enforced Apollo to fly his kingdom Paphos, and to live exiled in Thessaly: so love there constrained him to keep king Admetus' sheep.  
As Cupid's dart caused Diana to love the swain Endymion, and Calisto to love jove: so it caused Clitia to love Phoebus, and Cloris Mercury.  
As swooning mortifieth every member, as pestilence infecteth every part, as poison pierceth every vain: so love, if in time it be not looked unto, will bring body and mind to utter confusion.  
As the virtues of love are many: so the inconveniences are infinite.  
There is no cloth so fine, but Moths will eat it; no iron so hard, but rust will fret it; no wood so sound, but worms will putrefy it; no metal so course, but fire will purify it: so there is neither Man nor Woman so free but love will bring them into thraldom and bondage.  
As Lordship can brook no mateship: so neither can love; according to that verse:  
Dame Venus and Kingdoms can no rivality suffer.  
As the wisest man said, Caniicles. 8. that love is strong as death, and zeal is cruel as the grave, the coals thereof are fiery coals, and a vehement flame; Much water cannot quench love, neither can the floods drown it: so all writers with one mouth have confessed, that the godliest men, that ever were, the wisest that ever were, the valiantest men, that ever were, have been brought by love to most outrageous impiety, to most extreme folly, and most vile villainy. That there have been none so stout, but love hath made them stoop, none so wise, but love hath made them fools, none so shamefast but love hath made them bold. They have recorded that love is above Lord or laws, above prince or privilege, above friend or faith. Where love leadeth, no Master is made account of, no King cared for, no friend forced of, no duty respected, no honesty regarded, but all things done according to the passion, which prevaileth over us; so that they have thought that love is some heavenly influence, and no earthly accident.   

Self-love.  
THere is no creature that more fervently loveth her young ones, than an Ass and an Ape: so many unlearned idiots do more esteem their own vanities, & scurrilous pamphlets, than any other man's grave and learned writings.  
As they that walk in a wrong path, the further they go, the worse it is for them: so it is for them that go forwards relying upon self-love.  
Not as Physicians do cure choler by bitter things: so we must put away anger by anger. Plut.  
If one eye little letters too much they offend the eyes: so they that wrathfullie and of self-will, and self-love regard small matters, are enkindled to greater matters more ragingly. Idem.  
As Mares seeing their own shape in the water, are driven into madness, as saith Columella: so some too much loving themselves, and admiring their own doings, through insolency become almost mad.  
The Emmot is an industrious creature, and laboureth for no body, but herself: so many mortal men do only care for themselves, and regard their own business.  
As every man's disease seemeth most bitter unto himself: so every man's discommodity doth especially grieve himself.  
As the dropsy groweth through too much abundance of matter and moisture as Auicene writeth: so pride & contempt of God cometh through too much self-love. F. joannes a S. Geminiano's lib. 6. de homine & membris eius, cap. 5.   

Affections.  
AS that tempest is more dangerous, which suffereth not to arrive in the haven, than that which forbiddeth to sail: so those motions of the mind are more great & greevos which carry us away headlong, than those that disturb our reason, and hinder our quiet. Plut. in Moralibus,  
As by Circe's cups men were suddenly transformed into wild beasts: so affections do make a man suddenly to be another than he is. ibidem.  
As in a great storm a ship is not stayed, except the anchor be surely fastened: so in the great hurly burly of business, sound reason must season the mind, that it be not carried away of affections. Ibidem.  
As the sails are to be proportioned according to the greatness of the ship: so our desires are to be moderated according to our abilities. ibidem.  
As the shoe is wrested after the wring of the foot: so every man's life is of that sort as the affections of his mind are. ibidem.  
As thou in vain drawest pure water out of a muddy well: so thou canst not be pleasant to others or pliable to thyself, except thou purgest thy mind of evil affections. ibidem.  
As horses well ordered & manned, do of their own accord go the right way, albeit the Cocheman doth not use the rains: so the affections being accustomed to reasons managing and moderating, do not assay any filthy or dishonest thing, either in dreams, or in diseases, albeit reason be in an ecstasy. Ibidem.  
As he that hath sour and dead wine, can neither make wine nor vinegar of it: so according to Zenoes' opinion the first motions of the mind are neither good nor evil. Ibidem.  
As an open mossy place doth expel nothing that falleth into it: so a mind endued with a vicious bashfulness is open unto nothing, but to filthy affections. Ibidem.  
As they that cannot abide candle light, are much less able to abide Sun shine: so they that are troubled with small matters, are much more distracted with greater. Ibidem.  
As those diseases of the body are more grievous, which break forth into wounds and swellings: so are those affections more burdenous, which through grief make the life tedious; it is a disease of the mind to believe that all things are made of moats in the Sun, but yet it doth not plague the mind so much as covetousness doth. ibidem.  
As childish complaints do easily vanish away: so toyish desires the matter being taken away do soon fade. Ibidem.  
As the changing of the Moon, or a sharp wind, or the ebb of the sea, or any such light change of things doth take life from a sick and weak man: so every small offence doth disturb weak minds, corrupted by affections, when as they that are of a strong heart and a resolute mind, do not feel any such matter.  
As no creature neither tame nor wild doth yield to that reason which it wanteth: so neither any affection. Seneca.  
As many wild weeds springing up in a field, are evil and nought of themselves, and yet are signs of a fruitful ground, if it were tilled: so the affections of the mind being evil of themselves, do argue no ill wit, if it were tilled with hole some instructions. Plut. in Moral.  
As angry dogs bark at every noise, but are quiet when they hear a voice known and familiar unto them: so the diseases of the mind when they rage's they cannot be restrained, except the speeches be known & familiar unto them which may correct them being moved. Ibid.  
As the body is not capable of pleasures, except it be well ordered: so the mind doth not participate of true pleasure, except it be free from fear and other affections. ibidem.  
As diseases although but small in the beginning do still grow worse and worse, if they be let alone: so if but once thou admit evil affections, although they be but of small moment and validity, they will increase and grow to greater head. Seneca.  
As a man hath always remedy at hand against the poison of serpents, to wit, his spittle, which they being touched withal, or a little hot water being cast upon them they fly away, and if it enter into their mouths they die: so we always carry a present remedy about with us against all pestilent desires, if we knew how to use it. We must look for it in our minds.  
As there are serpents, that meet with us in the woods, and some lie lurking at home in our houses: so some affections are managed by reason, and show themselves reasonable, & some lie lurking in our works, and show themselves unreasonable. Marcus heremita de lege spiritali.  
As they are to be freed from fetters, that have a long journey to go: so they are to be withheld from immoderate affections, that directly would go unto God. Theodoretus de spirituali animae resurrectione.  
As the four humours of the body (heat, coldness, dryness, and moisture) are the causes of all welfare and ill fare in the body: so the four principal affections of the mind, (love, hatred, joy and grief) are the causes of all joy and annoy in the mind. Richardus Victorinus de statu interioris hominis, c. 34.  
As they that kill the head of a Serpent, kill the whole body also: so they that cut off the first motions of ill affections, kill the whole rabble of them. Procopius in Exodum.  
As there is no 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 fancy, knoweth best how to eschew the broils of affection.  
As thou art wary in thy travel, that thou dash not thy foot against a stone or a prick: so in thy life, be wary that no affection rule thee, that may offend. Epictetus, in Enchiridio, cap. 53.  
As sailors do apply themselves to the changes of the winds: so do wise men to the affections of the mind. Aristonymus, apud Stobaeum sermone 1. De prudentia.  
As Tarquin, when he walked in his Garden, did with a wand strike off the heads of Poppy: so we must especially resist the stronger and more powerful affections of our minds. Angelus Politianus de ira.  
As they that live under a Tyrant, are in bondage and servitude: so are they, that are ruled by headstrong affections. Philo, lib. quod omnis probus sit liber.  
As they that are ruled by good laws, live in peace: so they that are ruled by sound reason, and not by unruly affections, live in rest and tranquillity. ibidem.  
As Noah's Ark did admit all kind of creatures, which Paradise did not: so man's body doth admit all unruly and untamed affections, but admitteth not virtues worthy of praise. Idem lib. de plantation Noae.  
As a sparrow tied by the leg, assaying to fly, is pulled down by the string to the ground: so the mind being not freed of affections, endeavouring to fly to the knowledge of celestial things, is held down by affections, and cast to the earth. Maximus lib. primo de charitate.  
If the eye be troubled, it cannot exactly see his object: so if the heart be disturbed with affections it cannot well behold the truth. Basilius in Psal. 33. & epistola. 1.  
As a foul polluted glass cannot receive the impressions of pictures presented before it: so a soul dimmed and darkened with carnal affections and worldly cares is not capable of spiritual illuminations. Idem, Epist. 64.  
As too much wine maketh drunk: so the affections of lust, sorrow, and wrath, having expelled reason, do bring madness. Idem in cap. 5. Esayae.   

Brethren.  
AS in a pair of scales, when one goes up the other goes down: so one brother ought to yield unto another advanced to higher dignity. Plut.  
As in Arithmetic figures of lesser value being added to greater doth multiply them, & in like manner are multiplied themselves: so one brother dignifieng another, increaseth the honour of him that is dignified, and adorneth the dignifier with the splendour of his dignity. ibidem.  
As those fingers, that can neither write, nor play upon an instrument, are moved with those that writ and play: so one brother should be like affected to another. ibidem.  
If thy weapons break, or be taken from thee, thou mayst repair them again, or get thee other, but thou canst not get thee another body: so thou mayst find other friends, but not other brethren. Ibidem.  
Of the same first matter, elements arise most repugnant and opposite between themselves: so many times of the same parent's brethren are bred of most contrary dispositions.  
As Cain and Abel; Ishmael and Isaac; Esau and jacob; Amphion and Zetis; Eteocles and Polynices; Titus and Domitian.  
As civil seditions are better transposed to enemies, then bestowed on our own countrymen: so it is better, and more equal, respectively, to envy and malign others, than our own brethren, although it is not good to envy or malign any body. Plut.   

Admonition.  
AS we cast bridles upon horses, not in the race, but before they run: so those that are inclined to wrath or lust, are to be restrained by reasons and admonitions, before they come into danger. Plut. in Moralibus.  
As Nurses do not chide nor punish their children that are fallen, but first run and lift them up, and after chide them: so a friend when he is afflicted, is to be helped and lifted up, and afterwards to be admonished and chidden, that by his own fault he fell into that calamity. ibidem.  
They that have the toothache forthwith run unto the Physician, and tell him of their grief; they that have agues send for him; but he that is frantic, neither calleth him, nor admitteth him being called, by reason of the intolerable vehemency of his disease: so those that do hide their faults, neither do suffer any one to admonish them, of these there is no hope. Ibidem.  
As a soar eye cannot abide light: so neither doth an humorous mind admit of a severe admonition, but if thou wilt cure it, thou must mingle praise with thine admonition. Ibidem.  
As Telephus, because he wanted a friend, was constrained to seek for remedy of his enemy for the cure of his wound: so they that have not good friends to admonish them of their faults, do oftentimes hear them of their enemies. ibidem.  
As medicines do first bite and offend, and afterwards do bring health and delight: so wholesome admonitions at the first are somewhat bitter, but afterwards are most pleasant and acceptable to him that is admonished. ibidem.  
As phlegm gathered by little and little, doth then especially appear & overcome, when nature is overcome: so certain friends dare not admonish those that be mighty, unless fortune begin to turn her wheel, and then being humbled, they begin to deal with them. ibidem.  
A sound man beareth it, if thou upbraid him with his intemperancy, lust and riot; but a crazy and an unsound man will not: so a friend is to be admonished, when he ceaseth to be angry, or to love. ibidem.  
As a blow foreseen, is more easily awarded: so a mischief forethought of, or warned of, doth less offend. Seneca.  
As Physicians forbidden to minister receipts, when the disease is growing, or raging, but when it somewhat abateth: so to those first motions and eager extremities of wrath and grief, consolation and admonition is not to be used, but when as in time they begin to be somewhat lighter.  
As Physicians forbidden to give Elleborum, albeit it be effectual, to old men, or to children, or to those that have weak bodies: so our admonition is so to be tempered that he may suffer it, whom thou wouldst amend; neither only the vice is to be looked unto, but the nature of him whom thou studiest to amend. Plin. lib. 25. cap. 5. in fine.  
As wholesome herbs lose their force of healing, by being customarily used: so if thine admonition be daily and of custom, it doth not amend him that is accustomed to it.  
As in the Country of Vmbria the earth is drier by rain, and moister by heat, whereupon Cicero doth jestingly say, that that there dust comes of a shower, and of dryness dirt: so admonition doth make some men the worse. Plin. lib. 31. cap. 4.  
As some precious stones do wax bright being steeped in Vinegar, and some become clear being boiled in honey: so bitter reprehension maketh some men better, and other some milder admonition.   

Beauty.  
AS the hanging up of a net directly against the Sun, doth partly obscure the brightness of his beams: so pensiveness somewhat diminisheth the featured regards of beautiful Paragons.  
As good wine lacketh no tasters: so fair women lack no suitors.  
As with an easy price and an ivy bush bad wine is uttered: so beauty and tractableness do get many bad women husbands.  
As the Glow-worm is bright in the hedge, but black in the hand: so are many beauteous women, fairly made, but foully mannered.  
As by the current of a stream, we come to the Fountain: so when we meet with any beautiful body we should follow the perfect regard thereof so far till we are arrived at the especial point and groundwork, which is God himself, for from him all beauty hath original.  
As fire burneth those that either touch it, or stand too near it: so beauty inflameth those that either stand near it, or far off. Xenophon apud Stobaeum serm, 64.  
As the fairest Leopard hath his spots, the finest cloth his list, and the smoothest  his last: so the most blazing beaucie hath some blemish.  
Where the wine is neat, there needeth no juy-bush; the right Coral needeth no coloring: so where beauty is perfect, there needeth no painting.  
As the Adamant draweth the heavy iron, the harp the fleet Dolphin: so beauty allureth the chaste mind to love, and the wisest wit to lust.  
The purple die will never stain, the pure Civet will never lose his savour, the green law rell will never change his colour: so beauty can never be blotted with discourtesy.  
As Milo that great wrestler began to weep, when he saw his arms brawnfallen and weak, saying, strength, strength, is but vain: so Helen in her ●ew glass, viewing her old face, with smiling countenance, cried, Beauty, where is thy blaze?  
As when the counterfeit of Ganymede was shown at a Market, every one would feign buy it, because Zeuxis had therein showed his greatest cunning: so when a beautiful woman appeareth in a multitude, every man is drawn to sue to her, for that God hath showed such rare art in her.  
As a fresh colour doth easily dim a quick sight; as a sweet Rose doth soon pierce a fine sent; as pleasant syrups do chiefliest infect a delicate taste: so beautiful women do first of all allure them that have the wantonest eyes, and the whitest mouths. Lilly.  
As the Eagle soars not so high in the air, but she can espy a little fish in the sea; as the Sun in Cancer goes retrograde; as the coldest clime hath his Summer; and as Apollo was never so stoical, but semel in anno he could let fall a smile: so the most severe Pilgrim or Palmer hath an eye as well as a heart, and a look to lend to beauty, as a thought to bend to Theology. Greene..  
As the Bavin is but a blaze: so beauty.  
As the gorgeous Cedar is only for show and nothing for profit; as the Apples of Tantalus are precious in the eye, and dust in the hand; and as the star Artophylax is most bright, but fitteth not for any compass: so those that stand upon their outward portraiture, are commonly prejudicial.  
As the fairest roses have pricks; the purest lawns their moles; and the brightest Diamonds their cracks: so those that are beautiful have many times imperfect conditions, for nature having care to polish the body so far, overweenes herself in her excellency, that she leaves their minds unperfect.  
As the Adamant draweth the iron, the jet the straw, and the sight of the Panther the Ermly: so doth beauty draw the eyes of youth.  
The Lapidary thus chooseth a true Sapphire, when he seethe it to glister, he covereth it with Oil, and then if it shine, he alloweth it, if not, he breaketh it: so if thou fall in love with one that is beautiful, cast some kind of colour in her face, either as it were misliking her behaviour, or hearing of her lightness, and if then she look as fair as before, woo her, win her, and wear her.  
As it is rare to see the Sun without light: so it is as rare to see a fair woman without a lover.  
Those that are stung of the Scorpion, are healed of the Scorpion; the fire that burneth taketh away the heat of the bourn; the Spider Phalangium that poisoneth, doth with her skin make a plaster for poison; the spear that wounded Telephus, must heal him: so he that is wounded and stung with beauty, must be cured and healed with beauty.  
Silver although it be white, yet it draweth black lines: so Rodophe, Lais, & Phrine, although they had beautiful faces, yet they had foul deeds.  
The skin of the Ermelin is desired, and the carcase despised; the horn of the Unicorn most preciously received, and his flesh rejected; the hoof of the Leopard is the thing the hunter seeks, or else he is contemned: so the beauty and riches of a woman is highly regarded of most men, but her honesty and virtue lightly esteemed.  
As the Dear with the sight of a fair Apple standeth at gaze: so men through beauty are driven into a maze.  
As beauty made Venus to love Anchises: so it made Luna to like Endymion.  
As the Courtesan Lamia blinded king Demetrius with her beauty: so the renowned Courtesan Flora fettered Cassius, that worthy Roman.  
As the Viper being tied to a Beech tree, falleth into a slumber: so diverse beholding beautiful persons have stood as though with Medusa's head they had been turned to a stone.  
As Pigmaleon for beauty loved his Image of ivory: so the beautiful picture of Ganymede, greatly astonished the ladies of Cypress.  
The wise Lapidaries say, that the precious stone with the most glistering hew, hath always the most secret virtue, the pure gold is chosen by the perfect colour; the best fruit, by the bravest blossoms: so the best conditions are commonly discerned by the sweetest countenance.  
As the Dormouse cannot shut his eye, as long as he lieth in the beam of the Sun; and as the dear cannot cease from braying, where the herb Moly groweth: so Beauty causeth one to stare, so long as it is in presence.  
As the stone Topason is not more loved for the outward hue, then hated for the poison, which secretly is hid within it; or as the herb Nepenthes is not more liked for the pleasant shape, then loathed for the poisoned sap: so beauty cannot inflame the fancy so much in a month, as ridiculous folly can quench it in a moment. Greene..  
As the Dolphin hath nothing to cover his deformity, but a few glistering scales; and as the clownish Poet Cherillus had nothing to be praised in his verses, but the name of Alexander: so many have nothing to shadow their folly, but a fair face, nor nothing to be commended, but a little fading beauty.  
As a Ring of Gold is in a swine's snout: so is beauty in a fool.  
As love is thought to be some heavenly influence, & no earthly accident: so according to Ovid's opinion, Forma numen habet, Beauty hath some Deity or Godhead within it.  
As a Flower soon fadeth: so doth Beauty.   

In bodies of lesser stature and corpulency commonly 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 witty in her government: so in little bodies there is often the greatest wit, as in little Ulysses there was the wit of Mercury, but in great Alax the strength of a Bull. Therefore Palingenius sayeth very well in his book called Libra.  Ingenio plerunque caret, qui robore praestat Raro utrunque Deus largitur, ut idem Sit sapiens, & sit robusto corpore pollens. 
The greater the creature is, the less fruitful it is; but little creatures are very numerous in their breeding, as the Linnet being a very little Bird doth bring forth twelve young ones: so they that have less in weight, do recompense it by plurality in number.  
Unfruitful trees are stronger and of greater bulk than those that be fruitful: so their bodies are stronger that are unfruitful in learning, then theirs that exhaust themselves by painful labours, and consume themselves by nocturnal lucubrations.   

Time, Age.  
AS he that intends to pass a River, stays on the bank till the rough storms be overblown: so in the stern tempests of time, we should await and not wilfully cast ourselves into danger, considering that what may not be done to day, happily to morrow in better sort will be compassed.  
As sour Wine and Apples do wax mild and sweet through age: so the insolency of age is mitigated by long use of things.  
As he is not praised that hath sung much, pleaded much, or governed much, but he that hath done these things well and wisely: so is he to be praised that hath lived well, not he that hath lived long. Plut.  
As to them that sail, countries and cities do slip away: so by the swift course of winged time, first childhood slips away, than youth, than the best years of old age. Seneca.  
As the Apian wines and some other at the first are sweet, but by years do receive sourness: so some become through age more inhuman.  
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 be shut, before the birds be flown: so tide and time must be taken, while they may be had. Posthac occasio calua, Time is bald behind, therefore must be taken by the forelocks.  
As the Cedar the elder it is, the straighter it grows; and as Narcissus flowers, the higher they spring, the more glorious is their hue: so should men as they exceed in years, excel in virtues.  
As the Troyans' repent too late, when their Town was spoiled; and as it is too late to shut the stable door when the steed is stolen: so when the time is past, it is too late to recall it, for it is deaf, and hears no man, neither knows how to return.  
It is too late to recall the stone already cast; to beat the bush, the birds being flown; to break the bargain, the bands being sealed; it is too late to defend the walls, when the City is overcome; to sound the retreat, when the battle is fought; to apply the salve when the sore is incurable; it is too late to withhold the stroke already strooken; it is too late to dry the malt the kil being on fire; to wish for rain when the shower is past; it is too late to cry Cave, when thy Coin is consumed, to beware when thy wealth is wracked, to be chary when thou hast nothing whereof to take charge; the calm cometh out of time, when the ship already hath suffered shipwreck; it booteth not to stop the breach when the town is overflown; it is too late to dislodge love out of one's breast when it hath infected every part of the body; it is too late to cast Anchor, when the ship is shaken to pieces against the rocks; it booteth not to send for a Physician when the sick party is already departed: so when time is once past, it can never be recalled again.   

Benefits.  
AS we must sow again after an ill crop; as we must sail again after shipwreck; and as the bankrupt doth not fear nor drive the Usurer from the exchange: so albeit one benefit hath happened to an ungrateful man, yet we must not leave of to do well, but bestow an other, & see if it will thrive any better. Seneca.  
There is a kind of Lopster called Garus, which being burnt and put into wounds doth cure them, if thou dost not in the mean while name Garus: so some benefits are no benefits, if thou make remembrance and commemoration of them.  
As our honourable knights of the noble order of the Garter, do wear their Garters & George's in token of their honours & dignities: so we should always be adorned with beneficence and benefits, declaring that we are the sons of him, who is merciful, who suffereth his sun to arise both upon 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 brightness abroad, and is rejoiced at of all men: so neither do thou expect the vain applause and popular praise of men, that thou shouldest bestow benefits, but frankly and freely bestow them, and thou shalt be beloved as the Sun. Epictetus' apud Stobaeum, serm. 44. de magistratu.  
As I own no money to him, that is willing to lend me some, but hath not: so I am not bound to him, that would bestow a benefit upon me, but doth not. Seneca, lib. 6. de Benef. cap. 11.  
As the fig tree flourisheth not with blossoms, when it hath the sweetest fruit: so some do bestow benefits without any promises. Plin. lib. 1. cap. 26.  
As fire is by little and little extinguished, except it be nourished with some combustible matter; so the mutual love of mortal men doth by little and little decay, if it be not fostered and cherished by mutual benefits, and often duties of benevolence. Laurentius justinianus in sermone de Christi corpore, seu de Eucharista.   

Benevolence.  
AS an Adamant of his own nature is infringible, but being steeped in warm Goat's blood is broken with a hammer: so some wits can be tamed by no force, but are only mollified and made tractable by fair dealing. Plin. lib. 37. cap. 4.  
Some precious stones being soaked in Vinegar do glitter, and many wax bright being boiled in honey: so sharp reprehension doth make some better, and some are trained to better fruit by mild admonition.  
As at table play the chance 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 use, & to be construed after the favourablest manner. Plin. lib. 37. cap. 12. & lib. 10. cap. 12.  
As a river divided into many streams doth run slowly and faintly: so benevolence being spread and distracted among many, is enfeebled and diminished. Plut.  
As those living creatures which bring forth but one young one, do love more vehemently: so the benevolence and hearty good will, which is borne to one only, is more ardent and entire. Plut.   

Business.  
AS he is sooner wearied, that knows not how long his voyage is: so he effects a thing with lesser tediousness, who foreknows the manner and reason of his business.  
As we ought not to enter into Labyrinths without a thread, whereby we may safely return again: so we ought to take no business in hand, except we see some way to dispatch it.  
As it is more painful to cast thine empty hand, then if it were poised with some stone, or some matter of weight: so it is more troublesome to bestow thy pains in matters of no moment, then to be industrious in serious business.  
As they are more wearied that walk in uneven ways, than they that walk in equal paths: so it is more laborious again and again to reiterate and repeat the same matters, then to be conversant in diversity of businesses, and variety of affairs.  
As many do yawn, when they see others gasp, and do make water, because they see others do so: so some are moved to take business in hand upon no sound judgement, but because they would imitate and resemble others.   

Exercise.  
AS Iron or Brass doth wax bright by using: so the vigour of the mind doth gloriously appear by exercising. Plut.  
As iron doth rust, if thou dost not use it: so doth the vigour of the mind, if thou dost not exercise it. Idem.  
Welles, that have water drawn out of them, do yield the clearer water, but those become putrefied, of which none is partaker: so exercise doth beget a wholesome habit both in the soul and body. Clemens Alexand. lib 1. Stromatum.  
As exercise doth makesoldiours ready in feats of arms: so also it doth make schol lers perfect and prompt in delivery of scholastical points. Hierom. in vita Malchi. monachi.  
As drop of water make stones hollow: so by exercise the barrenest wit is brought to some reasonable pass. Plut. de liberis educandis.  
As Iron and brass are worn by the touch of the hands: so by exercise the hardness of wit is worn away. ibidem.  
As cart wheels bended by force, can never again be brought to their former rectitude: so whatsoever we exercise ourselves in, from that we can hardly be reclaimed. Ibidem.  
As there is no field so barren, but that tillage may do good of: so there is no wit so sterile, but by exercise it may be bettered. ibidem.  
As trees neglected grow crooked and barren: so do wits. ibidem.  
As the strength of the body decayeth by laziness: so the vigour of the mind decayeth without exercise. ibidem.  
Horses well broken and managed, do obey their riders: so wits well exercised do go thorough in their imploymentes. Ibidem.   

Perturbations.  
EVen as wild beasts according to their nature are hurtful unto men, and yet when they are tamed, do them good service: so when as the perturbations of our soul are governed and moderated, they help us in many exercises of virtue. Lodo. Granat. lib. 1. Ducis peccatorum.  
Even as our fleshly eyes cannot behold the stars, nor the beauty of heaven, when it is cloudy and overcast: so neither the eyes of our souls can contemplate the eternal light, when as they are obscured with the clouds, and passions of this life. ibidem.  
Even as in clear and pure water all objects are seen, even unto the least sand, which is in the bottom, which cannot be seen in water troubled and polluted: so our soul doth clearly know, what she hath in herself, when she is quiet and calm, but if the storms of passions do obscure and disturb her, than she neither seethe herself, nor any other thing. Idem lib. de Devotione.  
As the heat suppressed is more violent; and the stream stopped makes the greater deluge: so passions concealed, procure the deeper sorrows.  
As a city ruled by tyranny cometh to destruction: so doth a man over whom perturbations have sway. Philo lib. quod omnis probus sit liber.  
As Noah's Ark admitted all kind of creatures which Paradise did not: so man entertaineth all unruly and untamed passions and perturbations, but admitteth not laudable virtues. Idem lib. de plantation Noe.  
As a sparrow tied by the leg, is by the string held back from flying: so a man tied unto affections and perturbatious, is held back from the contemplation of celestial matters. Maximus lib. prime de charitate.  
As a polluted glass can reflect no perfect representation: so a soul occupied in secular disturbances, and dimmed with sensual carnality is not capable of the holy spirits illuminations. Basil. Epist. 64.  
As wine causeth drunkenness: so perturbations bring madness. Idem in cap. 5. Esayae.  
As indigestion bringeth diseases to the body: so perturbations raise infirmities in the mind. Chrysostomus sermone 1. De fato.  
As they that are sick of a fever do loath all things: so disturbed minds are storme-blasted on every side. Idem Homil. 35. in 1. Cor.   

Commodity.  
AS Merchants upon the sea, and husbandmen upon the land spare no pains in hope of gains: so christians for a crown that perisheth not should esteem no troubles too hard, nor any afflictions too grievous.  
As soldiers sustain wounds in hope of the spoil, & champions receive blows in hope of the prize, which rewards are temporal: so Christians ought patiently to entertain all injuries, and suffer all persecutions in hope of that reward, which is eternal and everlasting.  
As the Moon bestoweth upon the world that light she hath received of the Sun: so the gifts received of God, are to be employed to the commodity of others.  
As he that is once stung of a Scorpion, is never after stung with Wasps, hornets or Bees: so there is no discommodity, that hath not some commodity joined unto it. Plinius libro 28. cap. 3.  
In Boaetia by the River Orchomenon, where the god Trophonius stands, there are two fountains, one of which brings memory, the other forgetfidnesse: so commonly when a great commodity is present with us, a great discommodity is not far from us.  
Achilles' spear could as well hurt as heal: the scorpion as well stings, as he stintes the pain; the herb Nerius as well poisons the sheep, as it is a remedy to man against poison: so every commodity hath his discommodity, & every pleasure his pain, according to the proverbial verse.  Omnis commoditas sua fert incommodae secum. 
The earth bringeth forth Hemlock to endanger the patiented, as Endive to delight the people, as well the nettle to sting, as the Rose to distill, as well the Spider to yield poison, as the Bee to give honey: so every sweet hath his sour, every gain his pain, and all mirth is mingled with some moan.   

Assiduity.  
AS he that addeth a little to a little, & doth it often, doth at length make a great heap: so assiduity much availeth to achieve a good and well disposed mind. Plutarch.  
As a drop of water by assiduity doth make a stone hollow; and as Iron by often muching is wasted: so assiduity doth overcome the hardest things. Plut.  
There is a river in Phrigia called Gallus, of which if you drink moderately, it cureth the maladies of the body, but if immoderately, it maketh the mind frantic: so if moderately thou givest thyself to the study of Philosophy, it profiteth; but if wholly without intermission thou appliest that study, it taketh away the firmness of the mind, and headlong carrieth it about with a fury of vain glory.   

Assiduity taketh away admiration.  
AS he that entereth into a famous city or royal palace the first day walketh wondering, by reason of the novelty of things, that there he seethe; but afterwards seeing those oftener, 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 novelty of things, which by little and little are uncovered and laid open in it. Lod. Granat. lib. 1. Ducis Peccat.   

Adoption. Abdication.  
AS he doteth & playeth the part of a frantic man, that reverenceth & worshippeth the image and picture of his brother, but smiteth and beateth the body: so is it a foolish thing to love the name of those adopted, and to disinherit and hate the true brother. Plut.   

Emulation.  
As that is not true love, the wanteth jealousy: so he doth not earnestly affect virtue, except he burneth with the emulation of famous deeds done by others. Plutarch.  
As Alexander emulated Achilles, julius Caesar Alexander, Tully Hortensius, and Demosthenes Isocrates: so the Thessalonians did emulate the church of Macedonia and Achaia in providing relief for the poor saints.   

Exhortation.  
AS the wild Fig tree never bringeth forth any ripe figs, but yet begetteth worms, which flying to the true Fig tree, do eat of the rind of the figs, and so do yield maturity to them: so there be some that cannot do any famous thing of themselves, but yet by some mean or other they provoke others to do it.   

Endeavour.  
HE that hunteth the Hare with an Ox, and shooteth with a plough, & goeth about to catch Hearts with a fish net, if he doth not obtain his purpose, he cannot accuse fortune, but his own foolishness: so they that endeavour to compass, what they cannot effect, ought not to blame fortune, but their own folly. Plut.   

Correction.  
AS they that pull down houses near unto temples, do spare them, which are joined unto the temples, lest they should pull down any part of the sanctuary: so some vices are warily to be corrected, which have a near alliance with virtue.  
Nurse's oftentimes cleansing the bodies of their children from spots and blemishes, do sometimes pull off skin and flesh together: so whilst we too scrupulously endeavour to amend some faults, we do very much hurt; as the disciplinarians do.  
As they that cannot abide the hand of the Chirurgeon, are cured by diet: so they that cannot bear rough remedies, are to be corrected by milder cures.  
As cold water and hot water doth cure them that be burnt and have kybes: so some errors are to be taken away after a diverse manner, both by severity and lenity, by taking away benignity, and adding severity.  
He that doth chide his friend for light trifles, and holdeth his peace in great matters, doth the same that the overseer of wrestlers doth, who suffereth the wrestler to be a drunkard and a lecher, and  is severe about a box of ointment, Plut. in Moralibus.  
As hard brawned flesh doth not easily receive the prints of rods: so a mind accustomed to sinning is not moved with a light correction. idem.  
He that forthwith flies from him that admonisheth him, doth as if he that is lanced should fly from his Physician without binding up of his wound, or receipt of cure. idem.  
Nurses when the children wraule do eftsoons give them the breast: so a scholar being daunted with correction, is to be raised up with praise, that he faint not. Idem.  
As they are hardly cured that want sense of themselves in a disease, as those that be in a lethargy, or in a frenzy: so they are very hardly brought into a right path, that do not acknowledge their faults Idem.  
As a blemish that hath long grown is hardly taken away: so inveterate vices are not easily corrected. idem.  
Medicines presently bite and offend, but afterwards bring health and pleasure: so wholesome admonitions at the first are somewhat bitter, but afterwards, the correction is most grateful. idem.  
As the feeling of the disease, is the beginning of health: so the beginning of correcting the life, is acknowledgement of the fault. Idem.   

Chance.  
AS that Painter expressed by chance the foaming of a Horse, by putting in his mouth a sponge full of diverse colours, which he could not delineate by Art: so chance bringeth to pass some things, which our providence and care could not effect. Plut.  
As chance made the Corinthian vessels; and as by chance the Painter expressed the foaming of a dog, when by Art he could not do it: so many things happen by chance, which advice and counsel cannot tell how to bring about.   

Ceremonies.  
AS the holesomenesse of the place is known by the colour of the inhabitants: so the sanctity of a function is argued by the life of them, that are conversant in it; as they that are conversant in ceremonies, being of a most wicked life, do show that they are nothing available unto piety.  
As Magicians being guilty unto themselves, that that is false and counterfeit, which they promise, do by certain prodigious prescripts, and portentous ceremonies bewitch and infatuate those that be ignorant: so certain priests when they are far off from true piety, do enfold and entangle the unlearned in ceremonies, that the common sort may be less hurtful and cumbersome unto them.   

Comfort  
AS Physicians in a great flux of phlegm do not presently administer inward confections, but first apply something outwardly, which in time may break that glutinous humour, and then they cure it: so in a fresh grief we must hold our peace, until the sorrow somewhat mitigated may admit consolation. Plut.  
As Physicians forbidden to administer medicines, when the disease is eagerly growing, or severely raging, but when it somewhat stinteth: so comfort is not to be applied to those first motions of anger and grief, but when by time they begin to be somewhat assuaged. Seneca.  
As a precious ointment doth not only delight the sinelling, but also is a remedy against ill smells: so the memory of good deeds doth comfort in distress. Plut.   

Labour.  
AS there are more that will wash; then will be anointed: so fewer aspire by labour to high and famous matters. Plut. in Moral.  
When the Mariners see a tempest approaching, first they call upon God, that they may arrive safely in the Haven, than they take in their sails, and do what is to be done: so we must rely upon the divine providence, but so, that we also use our own labour and industry. ibidem.  
Hesiod commands husbandmen to sacrifice first to God, & then to follow their business; and a soldier calls first upon God, and then he arms himself: so before all things we must cast our care upon God, and then lay to our helping hand. Ibidem.  
Mariners and sailors from the labour of sailing, do filthily transpose themselves unto pleasures, and from pleasures they return unto sailing: so many made giddy with inconstancy do pass 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 intent immoderate labours, and now be effeminated with immodest pleasures. ibidem.  
As the Rose being the acceptablest of all flowers doth grow on a thorn: so most sweet fruit doth grow of hard and sharp labours.  
As some are wooing a long time a cursed wife to their cost: so some by long labour procure unto themselves great loss. Sen.  
As the herb Moly is hardly digged out of the ground, but i● more effectual for 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 deep in the earth, but vile and base things are every where found: so those things, that are the best, are known unto very few, neither are achieved, but by great labour.  
Plants are nourished by moderate watering, but choked by too much moisture: so the mind is helped by moderate labours, but confounded by immoderate toil. Plutarch.  
Nightingales contend so much in singing, that their life doth sooner fail them, than their song: so many through immoderate study do shipwreck their health, & whilst in learning they would be excelled of none, they perish in their endeavour. Plin. lib. 10. cap. 29.  
Continual faecundity doth make barren a fruitful field: so continual labour doth dull the sharpness of wit. Seneca de tranquillitate vitae.  
The Kings of Egypt did foolishly consume the money of the land, and the labour of the people, about the building of the Pyramids, which were only for ostentation: so many take great pains in unfruitful matters  
As the little drops of rain pierce the hard marble; & the iron with often handling is worn to nothing: so untired labour doth overcome all things.   

Imitation.  
AS many followers of Aristotle stammered in their speech like him, and many of Plato's familiars crouched in the shoulders like him: so they that covet to express all things, do unwisely imitate many foolish things. Plut.  
As a son desireth to be like his father: so they that imitate Authors, do endeavour themselves to be like them. Seneca.  
As many yawn, when they see others yawn; and make water, when they see others do so: so many are moved to take businesses in hand not by any certain advised judgement, but they imitate what they see in others.  
As the beast called a Buff doth imitate in the colour of his hairs, all trees, plants and places, which he lieth under or upon: so it shall be more safe for us, to imitate the rites and customs of whatsoever country we travel to, or inhabit.   

Mourning.  
Covetous peisants when they have hoardward up many things, do not use that is present, but deplore that is lost: so they that mourn and lament for the dead, do not enjoy the living. Plut.  
As every tree hath her fruit: so there is not any other fruit of mourning but tears. idem.  
As a troublesome guest is sooner received into thy house, than thrust out of doors: so if thou givest place unto mourning, it is not so easily expelled. idem.  
As light is comfortable to heavy hearts: so are merry thoughts to mourners. idem.  
As a diseased Physician is not to be praised: so neither a comfortless mourner.  
The night followeth the day, and the day the night, summer followeth winter, & winter summer: so mourning followeth mirth, and mirth mourning.  
Husbandmen do not weep when they bury their corn in the ground, because they expect a plentiful harvest: so we should not immoderately mourn & lament, when we leave our friends in the grave, because we look for a joyful resurrection. Chriso. hom. 41. in 1. Cor.  
As after great and vehement showers cometh a pure and clear air: so after a mass of mourning, and floods of tears cometh the serenity and tranquillity of mind. Chrysost. hom. 6. in Mat.  
As by water and the spirit: so again by tears and confession we are purged, so that we do it not for ostentation. ibidem.  
As rain doth moisten the earth: so tears do water the soul. Idem hom. 4. de poenit.  
As he that is condemned by secular judgement, cares not for any fair sights, or theatrical shows: so he that mourneth truly, careth not for pampering his belly. Climacus de discretione, gradu. 26.  
When Roses are planted, nothing is seen but thorns, afterwards springeth the fair and lovely fruit: so they that sow in tears, shall reap in joy. Isidorus Clarius oratione octava tomi tertu.  
In Gallia there is a very cold fountain, which as Fulgosus testifieth, with the water doth send forth flames of fire: so a true Christian with religious tears ought to stream forth the flames of divine charity. Hector Pintus in cap. 40. Ezech.  
Pliny writeth, that the tears of Vine-braunches do cure the leprosy: so the tears of those Vine-branches which are grafted into the true Vine, do cure the leprosy of sin.  
Saint Augustine witnesseth, that the Eagle feeling his wings heavy, plungeth them in a fountain, and so reneweth his strength: so a Christian feeling the heavy burden of his sins, batheth himself in a fountain of tears, and so washing off the old man, which is the body of sin, is made young again, and lusty as an Eagle.  
As Peter's faith was so great, that he leapt into a sea of waters to come to Christ: so his repentance was so great, that he leapt into a sea of tears when he went from Christ.  
As the Olive tree is most abundant in fruit when it distilleth: so a Christian is most plentiful and powerful in prayer, when he weary.  
As mustard-seed hath his name in Greek, because it makes the eyes weep: so he that in prayer hath faith, as a grain of Mustardseed, hath such a faith as makes his eyes weep.  
As Elizaeus did cast salt into the waters of jericho, to make them sweet: so must we salt and season our prayers with tears to make them savoury and delightsome to God.   

Manners.  
HE that with contrary winds is tossed hither and thither, neither compasseth what he intended, he doth not sail much, but is tossed much: so he that hath long lived, and hath not lived well, he hath not long lived, but hath been long, Seneca.  
As the little Bee seizing upon all flowers, bringeth that home which is profitable: so a virtuous man doth extract from every place, that which may make for the bettering of his life. Plut.  
As the jet draweth a straw unto it, as the Loadstone draweth iron, & the Chrysocolla gold: so every man associateth that man unto himself, who is of like conditions and manners.  
As Caeneus was made a man of a woman: so some ill conditioned become better mannered. Plut.  
Salt waters, that have rain fall into them, become sweeter than others: so they are wont to be better, whom the influence of the divine grace doth change from a contrary living, as Paul was.   

Nature.  
AS of the same Clay the shape of this beast, and that beast is form, which being dissolved, is fit for some other figure: so Nature of the same matter doth produce one generation, which being extinct, she propagateth of it others and others. Plut.  
As Nilus bringeth forth wholesome fishes, and fruitful plants, so it engendereth the Crocodile and the Asp: so Nature as she is fruitful in good things, so she bringeth forth something hurtful. idem.  
An Ox is fit for the plough, a horse for the saddle, and a dog for hunting, as saith Pindarus: so every man ought to apply himself to that manner of living, which nature hath disposed him unto. idem.  
Moles have their sight taken from them, but they have their hearing well: so where Nature hath denied the valour of body, there she commonly bestoweth the vigour of mind. Plin. lib. 10. cap. 69.  
As he that makes a ship or an house, can easily unmake them again: so that Nature can best dissolve a man, that framed him. Cicero de Senectute.  
As no honest man taketh it in ill part that a due debt is demanded of him, or a thing that was left with him: so when Nature requireth again what is her own, we ought not to spurn against her, but willingly yield unto necessity. Philo, lib. de Abrahamo.  
It is natural for the Vine to spread, the more you seek by Art to alter it, the more in the end you shall augment it; it is proper for the Palm tree to mount, the heavyer you load it, the higher it sprowteth; though iron be made soft with fire, it returneth to his hardness; though the Falcon be reclaimed to the fist, she retireth to her haggardnesse; the Whelp of a Mastiff will never be taught to retrieve the Partridge: so where the excellency of Nature doth bear sway, it is a very hard thing, or altogether impossible to alter it.  
The silly Mouse will by no manner of means be camed; the subtle Fox may well be beaten, but never broken from stealing his prey; if you pound spices, they smell the sweeter; season the wood never so well, the Wine will taste of the Cask; plant and translate the Crabtree, where, and whensoever it please you, and it will never bear sweet 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 never be made cold, and as fire cannot be forced downward: so Nature will have course after kind.  
As the Aethiope cannot change his skin, nor the Leopard alter his hew; and as it is not possible to gather Grapes of Thorns, or Figs of Thistles: so it is to no purpose to force any thing to strive against Nature.  
As in tilling of the ground and husbandry, there is first chosen a fertile soil, than a cunning sour, then good seed: even so we must compare Nature to the fat earth, the expert husbandman to the Schoolmaster, the faculties and sciences to the pure seeds.  
As the fertile soil if it be never tilled doth wax barren: so that which is most noble by nature, is made most vile by negligence.  
As the Torch turned downward is extinguished with the self same wax, which was the cause of his light: so Nature turned to unkindness is quenched by those means it should be kindled, leaving no branch of love, where is found no root of humanity.   

News.  
AS Cook's wish for a plentiful breed of cattle, and fishers of fishes: so busy brained innovaters do hunt after news, and innovation in states. Plut.  
As we set up meat from cats and dogs: so we must take heed, what we speak before news-mongers, and insinuating intelligencers. idem.  
As our bodies are more endangered in the Spring, and in Autumn, by reason of change: so all novelty doth offend and hurt the common wealth.  
As change of meat, drink and air doth offend, albeit it be into like, or into better: so it is better still to retain our old Princes and Magistrates, then to gape for new, because all innovation is full of danger and disturbance.  
As Apion called Homer from the dead, for none other cause, but to know from what parentage he was descended: so many take great pains, and bestow much cost, only to hear news, and know novelties. Plin. lib. 30. cap. 2.   

Recreation.  
AS we see birds for procreation and profit sake make themselves nests, & afterwards being freed from their labours freely to fly abroad, & take their pleasure: so our minds being wearied with labour and business do covet and delight to expatiate abroad being free from cark and care. Cicero lib. 2. de Oratore.  
As an engraver, that hath had his eyes long fastened upon his work, and wearied, doth again refresh them, by withdrawing them from their former intensivenesse: so we ought sometimes to recreate our minds, and with certain delights to refresh them; but let thy delights be such, as may be wholesome and profitable unto thee. Seneca lib. 2. epist. 59  
As land although sown but every other year, doth recompense that intermission by fruitfulness: so wit refreshed with a little recreation, doth return to study with that alacrity and vigour of spirit, that it doth more in a shorter time, than before being dulled it would have done in a longer. Plinius lib. 18. cap. 16.  
As there are intercourses of sleep and waking, of night and day, of fair weather and fowl, of war and peace: so labours are to be eased by disports and recreations. Plutarch in Moralibus.  
As we unloose the strings of a harp or a bow, that we may the better stretch and bend them again: so the mind is to be recreated with leisure, that it may be made more fit for labours. Ibid.  
A wagoner doth not always hold straight his rains, but doth sometimes lose them: so children are sometimes to be refreshed, favoured and cherished. ibidem.  
A bow that always stands bended becomes the weaker: so a wit that is always toiled becomes duller.  
As there is watching: so there is sleep; As there is war: so is there peace; As there is winter: so is there summer; As there be many working days: so is there also many holy days.  
We unbend the bow, that we may the better bend it; we unloose the harp, that we may the sooner tune it; the body is kept in health, as well with fasting as eating: so the mind is healed with ease, as well as with labour.  
Hippomanes ceased to run, when he had gotten the goal; Hercules to labour when he had obtained the victory; Mercury to pipe when he had cast Argus in a slumber: so every action hath his end, and then we leave to sweat, when we have found the sweet.  
The Ant though she toil in summer, yet in winter she leaveth to travail; the Bee though she delight to suck the fair flower, yet is she at last cloyed with the honey; the Spider that weaveth the finest thread, ceaseth at the last, when she hath finished her web: so after earnest study we are to recreate our wearied minds.   

Reprehension.  
AS he is to blame that blameth Nilus for bringing forth the crocodile and the asp, never remembering what fruitfulness it bringeth unto Egypt: so is he to be reprehended that reprehendeth nature for bringing forth some fruitful things, never calling to mind the innumerable good things she produceth. Plut.  
Fables tell us, that the hags called Lamiaes were clear sighted abroad, but when they came home they put their eyes in a box, and saw nothing: so some are very clear sighted to reprehend others, and are stone blind to espy any thing in themselves. Idem.  
As they that have no quiet at home, have all their pleasure to be abroad: so a mind that unto itself is guilty of villainy, abhorring itself doth feed with the malicious reprehension of others. Idem.  
It is an easy matter to pull down that another hath builded; but it is a very hard matter either to re-edify the same again, or to build a better: so it is an easy matter to find fault with another man's oration, but to speak after the same manner or better, it is not so easy. Idem.  
When in Summer it thundereth more, than it lighteneth, it portendeth great store of wind, as Pliny saith: so when one vehemently declareth against other men's vices, himself showing no integrity of living, it is a manifest sign of a mind more puffed up with the wind of ambition, then endued with true godliness.   

Sorrow.  
AS the oven dampt up hath the greatest heat; fire suppressed is most forcible; the streams stopped, either break through or overflow: so sorrows concealed as they are most passionate, so they are most peremptory.  
As a wise pilot in a calm doth expect a tempest: so in tranquillity the mind is to be prepared for grief and sorrow. Plutarch.  
As Physicians in a vehement flux of phlegm do not forthwith use inward medicines, but first outwardly apply outward things, that may ripen the humour, and then they cure it: so in a new grief we must be silent, till it growing more mild it may admit comfort. Idem.  
We make those things savoury by mixing sweet things with them, which by nature are bitter: so sad and sorrowful things by reason are to be allayed. Idem.  
As flies do rather choose to sit upon rough places, then upon glass or smooth places: so some do forget pleasant things, and remember only heavy and maestive matters. Idem.  
As the rose, the fairest of all flowers, doth spring of thorns: so of sorrowful and sharp labours most pleasant fruit is gathered.  
As wine mixed with vinegar hath not the same sweetness: so sadness and heaviness annexed to the holy spirit, hath not the same pure and clean prayer. Hermas seu Pastor.  
As a boat is drowned by a tempest: so the mind is dejected by sorrow. Chrisost. Hom. 10, de poenitentia.  
As they that sail over the vast ocean sea, cannot be without sickness: so they that live in this world, cannot be without sorrow, Idem, Hom. 67 ad pop. Antioch.  
As a moth doth eat a garment: so sorrow doth feed on the heart of man. Idem, epist. 8. ad Olympiam.  
As the tenderest wood is most annoyed of worms: so the feeblest minds are most molested with sorrow. Basil. hom. de gratiarum actione.  
As clouds do take from us the brightness of the sun: so sorrow doth take from us the affability of speech. Chrisost. hom. 6. ad pop. Antioch.  
As certain leaven apples have a sourish sweetness, and some old wines have a sweetish sourness: so both our sorrow must be joyful, and our joy must be sorrowful.  
As there be two colours, red and blue in one rainbow: so there must be two affections, joy and sorrow in one heart.   

Praise:  
AS they that give niggardly, seem to have but a little: so he that sparingly or unwillingly praiseth another, seemeth to hunger & thirst after his own praise. Plut.  
If thy field could be made fertile with praising, it were no less to be praised, then ploughed or manured: so if thy friend can be made better with praising, it is expedient sometimes to praise him: but if he cannot, to what end is unprofitable 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 every crown doth not become every conqueror: so all praise doth not fit every man. Idem.  
A Peacock doth not spread his tail except he be praised: so many do not show what is within them, till they be commended. Plin. libr. decimo cap. 20.  
As another man's tickle and touch doth more vehemently procure laughter, than our own: so is it a better decorum to be praised by others, then by those that are o● our own affinity and familiarity.   

Praisers of themselves.  
THey that would not be troublesome nor grievous to sore and bleared eyes, do shadow the brightness of the sun from them: so some among their own commendations do mingle a little dispraise, that they may avoid envy. Plutarch.  
They that are hunger-starved for lack of food eat their own flesh: so some, thirsting after praise and glory, when they want others to praise them, commend themselves. Idem.  
As we are commanded either altogether to keep out of a pestilent place, or if we be in it, to behave ourselves very circumspectly: so we must not at all praise ourselves, or if we do, it must be done very warily and cautelously. Idem.  
The Cock being conqueror, presently testifieth his victory by crowing: so some do boast of their own exploits, and become the ridiculous heralds of their own praises. Plinius lib. 8. cap. 33.   

The Tongue:  
AS it is hard to hinder and hold in an unbroken & unbridled colt foaming and chafing in the midst of his race: so it is much more difficult to restrain an unruly and a malicious tongue.  
As the north-wind driveth away the rain: so doth an angry countenance the slandering tongue. For as Saint Hierome saith: An arrow shot from a bow sticketh not in the hard rock, but with violence reboundeth back again, & 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 coming to the flame, warmeth himself by it: so he doth ill that speaketh ill of another; and he also, that doth not stay a slanderous tongue, when he may; but much more he, that taketh an occasion by a detractors words, to spit forth more poison of defamation.  
Even as sailors are wont to have all dangerous places noted and deciphered in their Maps, by which their ships might be endangered and hazarded; that they may avoid them: so the servant of God ought to have all kind of corrupt speeches noted and set down, that he may not be endangered by them.  
As rivers have banks, that they may not overflow: so reason is to be the stay of the tongue, that it may not run counter.  
As unlucky howling night-ravens do envy the rest of man, by disquieting him with their nightly ill-sounding moan: so a virulent and venomous tongue doth always disperse something abroad, that may disturb 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 Roman should be judge, he could not perceive thy reasons except thou didst speak latin: so Christ doth neither hear nor attend thee, except thou speakest in his tongue. Chrisost. hom. 76. in Matth.  
As one spark doth make a great fire: so an ill tongue doth procure great enmity. Idem hom. 9 operis imperfecti.  
An ill tongue is compared to a sharp razor; to bow and arrows; and to serpents. To a sharp razor, which shaveth the hairs, he not feeling that is shaved. To bow and arrows, which are sent from far, and wound the absent. To serpents, which bite privily, and leave poison in the woun d  
As a parrot is known by speaking like a man: so we are known to be Apostolical, if we speak like the Apostles, and Angelical, if we speak like Angels. Chrysostum hom. 26. ad populum Antiochenum.   

Contrariety.  
AS lime is heated by water: so contrarieties do move some.  
As heat is allayed by cold: so choler is allayed by phlegm.  
The precious stone Anthracites a kind of carbuncle, being cast into the fire, looks as if it were dead, but being drowned in the water, it shineth like sparks of fire: so contraries do move some; if thou prickest them forwards, they are the more backward; if thou disswadest them, they are more enkindled; they become enemies to them that deserve well, and friends to them, that merit ill.  
As wine doth make some dull, and some quick-spirited, some dumb, and others talkative according to the disposition of their bodies: so the same foolishness, and ignorance of the truth, doth stir up some to covetousness, and others unto pleasures.  
As the sun doth harden clay, and soften wax: so the same speech spoken of the same man, doth work remorse in one, and obstinacy in another.  
As a black ground doth best beseem a white counterfeit, and Venus according to the judgement of Mars, was then most amiable when she sat close by Vulcan: so contraries being opposed one against another, do manifest themselves more evidently.  
As the Laurel is greenest in the foulest winter: so the lime is hottest in the coldest water.  
As the glow-worm shineth brightest when the night is darkest: so the Swan singeth sweetest when his death is nearest.  
As out of one and the self same root, cometh as well the wild Olive, as the sweet; and as the Palm Persian Fig tree beareth as well Apples as Figs: so a mother thrusteth sometimes into the world at one time, the blossoms of gravity and lightness.  
As the breath of the Lion engendereth as well the serpent as the Ant; and as the self same dew forceth the earth to yield both the Darnell and wheat; and as the Easterly wind maketh the blossoms to blast, and the buds to grow: so one womb many times nourisheth contrary wits, and one milk diverse manners, as Amphion and Zetis; Titus and Domitian, Boleslaus and Vuenceslaus, etc.  
As the Vine and the Cabbish, the Oak and the Olive tree: so the serpent and the Ash-tree, the Iron and Theamides, can by no means agree together.   

Cunctation.  
THe whelps of Lions are borne ill fashioned, they move themselves when they are two months old, but scarcely go at six months: so those things that are to become excellent do grow by leisure, and are perfected by little and little.   

Choice.  
THe water of the sea is unprofitable to drink, but it nourisheth fishes, and is serviceable for sailors: so we must excerpe & extract whatsoever commody is in any thing. Plut.  
As it is a goodly thing to have sailed and traveled by many cities, but it is expedient to inhabit & dwell in one of the best: so many things are to be known, but the best things are to be followed and kept. Idem.   

Glory.  
WHen the Sunbeams are perpendicular over a man's head, they either altogether take away his shadow, or make it very little: so exceeding great glory doth quite extinguish envy. Plutarch.  
As a smoke, great at the first, doth soon vanish: so doth glory falsely gotten. Idem.  
As that fire doth make no smoke, that presently breaketh into a flame: so neither is that glory subject to envy, that presently shineth forth, but envy attends them, that rise by degrees. idem.  
As a shadow waiteth upon us, whether we will or no: so glory followeth virtue, albeit she fly from it. Seneca.  
As they that are distempered by sickness, do abhor the pleasantest meats: so filthy fellows never tasting of true glory, coenever seek after it. Cicero Philip. pr.  
As it is levity, to hunt after vain glory: so it is foolishness to put from us true and deserved glory. Idem in Pisonem.  
The shadow sometimes goeth before, and sometimes cometh behind: so sometimes glory cometh before, that we may see it, and sometimes it cometh after us, but that is greater, which cometh after, & then, when envy is hushed; for whilst Democritus raged, Socrates could scarcely be heard of: Rome honoured not Cato, till she had lost him: Rutilius his innocency had not been divulged, if he had not been injuried. Seneca epist. 80.  
The ancient Sapientes called glory a Crocodile. For as a Crocodile doth follow a man flying him, and flieth from him that follows him: so glory doth fly from them that desire it, and doth follow them, that fly it. Albertus' Novicampianus.  
As he that is clothed with silk and purple, will not have a dirty cloak put on him: so holy men clothed with excellent virtues, should not cover themselves with human glory. Dorotheus De humilitate, doctrina. 2.   

Vain Glory.  
AS moths do eat out a garment: so vain glory hath eaten out many men's possessions. Chrisostom. homil. 42. in Genesin.  
As drunkenness obscureth reason: so vain glory corrupteth discretion. Idem. hom. 2 in joan.  
As we despise earthly riches, when we hope for heavenly possessions: so we contemn the vain glory of this life, when we persuade ourselves of celestial glory. idem hom. 28. in joan.  
As a profane woman doth set herself to sale to every body: so do they that are given over unto vain glory. Idem hom. 17. in epist. ad Rom.  
As nights succeed days, and winter's summers: so grief and heaviness follows vain glory & pleasure, either in this world, or in the world to come. Maximus lib. 2. de charitate.  
As the Pismyre eateth the ends of the corn, she hath gathered, that it may not sprout nor grow: so vain glory nippeth all our good parts in the head, Climacus de inanis vitae fuga.  
As ivy embracing a tree withereth the root: so vainglory corrupteth the root of true virtue, if it spring up by it. Nilus' oration. 7. adversus vitia, & S. Isaias abbess oratione 16.  
As the wind carrieth away the print of thy footesteppe paced in sand or dust: so vainglory utterly taketh away the virtue and reward of an alms deed. ibidem.  
As the flower flourisheth to day, and to morrow is withered: so doth human glory. Isidorus Clarius oratione 105. tomo secundo.  
As a shadow hath no footing: so neither hath vainglory. 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 puffs up the waves: so vain glory puffs up vain men.  
As an Ass is not to be preferred before a horse, albeit he be decked with golden trappings: so no man is to be vainglorious and proud for external acontrements, and outward habiliments, seeing that the Elephant excelleth him in hugeness, the Lion in courage, the Nightingale in singing, the Peacock in beauty, Bees in cunning, the Spider in weaving, the Hare in swiftness, the Eagle in sight, the Ass in hearing, and the Dog in smelling. Isidorus oratione de humilitate tomo primo.  
As the little Worm Teredo, that eateth wood, in the night shineth, and maketh a crackeling, but in the day time is known to be a Worm, and putrefaction: so also Vainglory shineth and glistereth with great pomp in the night of this world to weak and dim eyes, which cannot judge but by outward appearances; but when that clear & bright day of judgement shall come, wherein God shall reveal the darkest and obscurest things of our souls, and shall manifest the secret counsels of our hearts, than those that seemed happy and glorious, shall be known to be filthy and vile, and without any hope of salvation. Lodovicus Granatensis in lib. de septem Meditationibus, Meditatione quinta.   

Bragger's:  
THey that are hungry, are more provoked with appetite, if they see others eat: so bragger's are more inflamed with glory, when they hear others extolled. Plu.  
As many rivals snarl about one love: so they jar that affect glory and praise by one thing. idem.  
As a chameleon is fed with none other nourishment, then with the air, and therefore she is always gaping: so popular applause doth nourish some, neither do they gape after any other thing but vain praise and glory. As in times past Herostratus and Manlius Capitolinus did: and in our age Peter Shakerlye of Paul's, and Monarcho that lived about the Court.  
As the Moon is sometimes big, sometimes small, and sometimes is not seen at all, never continuing in one estate: so Bragger's that place their praise in Parasites mouths, are sometimes extolled, as great personages, and sometimes depressed, as base peasants, and sometimes they are no body, and sometimes some body, as it pleaseth their slippery tongues to make them. Bernardus sermone de Nativitate joan. Baptistae.   

Gratitude.  
AS we do not grudge to give the pawns back, when the goods are restored: so let us not grudge to restore and repay thanks to God, for the benefits that he bestows upon us. Plutarch in Moralibus.  
As we repay Usurers their money with gain: so let us repay both God and man. Seneca.  
As Beans and lupines do not make the ground lean where they grow, but do fat it: so a grateful man doth make his estate the better of whom he hath received a benefit, and rendereth as good as he received. Plin. lib. 18. cap. 14 & cap. 12. eodem lib.  
A learned man is learned albeit he hold his peace; a valiant man is valiant, albeit he hold his hands; a good Pilot is skilful, albeit he be on dry land, because they are men of perfect skill, and nothing is wanting unto them, but opportunity to show it: so is he also a grateful man, that is only willing to requite and regraciate, albeit he hath none other witness of it, but his own kind and thankful mind. Seneca de benefic. lib. 4. cap. 21.  
As our Ancestors have left their learned writings unto us their posterity: so we should not only be grateful to one age. idem. cap. 30.  
As glory doth rather follow them, that fly it: so the fruit of a benefit is more gratefully repaid unto them, that do not expect it. Idem lib. 5. de benefic.  
As it is meet that we pardon them, that unwittingly have offended: so they are not to be repaid thanks that have benefited us of necessity. Cicero libro. 1. de inuentione.  
As fertile fields do render more, than they received: so should a grateful man in repaying of thanks. Hesiodus, & Cicero lib. 1. Offic.   

Ingratitude  
AS Swine eating Acorns under an oak, never look up that they may see from whence they come: so ungrateful men receiving benefits from God, never cast up their eyes to heaven to give him thanks. Lodovicus Granatensis lib. 1. Ducis peccatorum.  
As he is exceeding ungracious, that having received large and ample gifts of a king, which then forthwith mustered up an army, and setteth upon the King: so is that man most ungrateful, that with those same benefits which God hath bestowed upon him, moveth war, and setteth himself against him. ibidem.  
As it is a wickedness intolerable, if a married woman should give all her ouches, tablets, rings, chains, earrings, and bracelets, which her husband gave her, that she might be beautified with them, and so please him, to an adulterer, that she may allure him to her love: so it is ingratitude unsufferable, if man spend and consume his fortitude, strength, health, and riches, which God hath given him to glorify and honour him withal, upon evil works, and most filthy and dishonest actions. ibidem.  
As ivy cleaving to the boughs of trees, is raised aloft through the help of another: so base peasants mounting aloft through the countenance of mighty men, become a means to strangle them of whom they were promoted. Plut. in Moralibus.  
The stone Siphnius being heated in oil waxeth hard, otherwise it is very soft: so some are made worse by benefits.  
As he is an ●ill father that gives his daughter to a divorced man; as he is an ill householder that commits his goods to a spendthrift; as he dotes that leaves his son to a covetous Guardian: so is he an ill benefactor, that bestows his benefits upon thankless persons. Seneca lib. quarto de been. cap. 27.  
As that servant is exceeding ungracious, that having received kindness of his master for his ill deeds, if he repay ingratitude: so is that man exceeding faulty, that for all his misdeeds done against God, receiveth benefits, & yet remaineth thankless. Basilius in 2. ad Timoth. hom. 5.  
As a husband loving his wife tenderly (to make his affection known unto her, bestowing upon her many great presents of gold and costly jewels) is very heavy if she dissemble the gifts which he hath bestowed upon her, and say she hath purchased them by her own money: so God can in no wise be pleased with us, if we will conceal, or else attribute to ourselves, the graces which he hath bestowed upon us, which he would have to be testimonies, tokens and demonstrations of the inviolable love and fidelity that he beareth unto us.  
As Alexander Phrygius, who of Poets is commonly called Paris, was ingrateful to Menelaus, and to the King of Sydon, who had given him friendly entertainment, as Dictys Cretensis writeth in his first Book 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 many others, were very unthankful to julius Caesar, who slew him with three and twenty wounds in the Senate house, albeit he had lately pardoned them for their sighting against him on Pompey's side, as sayeth Appian in his second Book of the Roman civil wars.  
As the Romans suffered P. Scipio Aphricanus the first, who defended them from so many perils, most miserably 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 murderer, but not a revenger.  
As the Athenians were ingrateful to Theseus and Solon: so were the Lacedæmonians unto Lycurgus.  
As Sinon was unthankful to the Troyans': so was Zopyrus unto the Babylonians.  
As the Romans were ingrateful to M. Furius Camillus: so was Ptolomeus Dionifius king of Egypt unto Pompey.  
As the Athenians were very unthankful to their famous Captain Miltiades, in casting him into prison, and suffering him there to die, who had freed them from the Persians in the expedition of Darius: so was Valentinianus Caesar very ingrateful to that valiant Captain Aecius, whom he commanded to be slain, and justinianus unto that renowned Captain Bellisarius in commanding his eyes to be plucked out, in banishing him, and forcing him to beg his bread, who had delivered the Roman Empire from the savage cruelty of barbarous nations, who overcame the Persians in the east, the Vandals in Aphrica, and the Goths in Italy.  
As M. T. Cicero was slain of Pompilius, whom he had saved from the gallows: so Leo the Emperor was deprived both of life and honour of Michael Thraulus, upon whom he had bestowed many dignities.  
Plynye saith that the colt of an Ass, when he hath filled his belly, turneth his heels against the dam, and kicketh her: so many ingrateful men having received blessings from God, and benefits from man, do spurn against the one and contemn the other.  
He that nourisheth a serpent, nourisheth his own bane: so he that bestoweth a benefit upon an unthankful person, may perhaps arm an enemy against himself. Plut. in Moralibus.  
He that anointeth a dead carcase with precious ointment looseth it: so he that bestoweth a benefit upon one ingrateful, casteth it away. ibidem.  
As dogs have been so mindful of their masters benefits, that they have died by their slain bodies, and some of them have detected the murderers, and brought them to execution: so men should much more be mindful of good turns, and requite them with thankfulness and all possible recompense. Basilus homil. 9 Exameron.   

Chiding.  
AS the wound of Telephus was healed with the same spear that made it: so the wound of chiding is to be healed of him, that made it. Plut. in Moral.  
As a good Physician had rather heal a disease by sleep and diet, then by Scammony or Castoreum: so a friend, a father and a schoolmaster do more endeavour to correct by praise, then by chiding, if so it may be. ibidem.  
As a salve not being applied to the right place, doth grieve without fruit: so doth chiding being not used, as it ought. Ibidem.  
As sharp medicines, but necessary, do ease the sick, but offend and infect the sound: so sharp reprehension doth cure vice, but offend honest men. ibidem.  
As a Physician when he hath made incision and cauterization, doth not presently leave his patient, but apply unto him lenitive and gentle salves: so they that have sharply rebuked, ought by mild and gentle speeches, to mitigate the bitterness of the former reprehension. Ibidem.  
As an Image maker doth first with strokes cut his stone, and afterwards polish and smooth it: so a friend doth mitigate his chiding with gentle and pleasing speech. ibidem.  
Physicians in bitter medicines do mingle some sweet things, that they may allure their patient to take them: so parents ought to assuage the sharpness of reprehension with milder words. ibidem.  
Some precious stones being steeped in vinegar do wax bright, and some being boiled in honey: so bitter reprehension doth better some, but milder admonition doth better fit others.  
If thou takest sparingly of the herb Elleborum, it doth more offend, because it doth stick to the bowels, and infect the body, but if thou takest greater quantity of it, it doth pass thorough thee more speedily, and so doth less harm thee: so thy friend is not to be chidden, except with that vehemency, that may free his mind from vice; for a lighter expostulation doth grieve friendship to no purpose. Plinius lib 25. cap. 5. in fin.  
Wholesome herbs do lose their virtue by often using them: so often admonition doth not amend him, who is accustomed to daily chiding.  
As cold doth make and take away kibes and chilblains: so the speech of a chiding friend doth cure that grief it procured. Erasmus.  
As they that are forced to use incision, had rather cut with brass, then with iron, because by this means the wound is more curable: so he that is constrained to chide any man, ought so to moderate his speech, that it may have mingled with it some secret cure.  
As the Physician by mingling bitter poisons with sweet liquor, bringeth health to the body: so the Father with sharp rebukes, seasoned with loving looks, causeth a redress and amendment in the child.  
The fairest jennet is ruled as well with the wand, as with the spur: so the wildest child, is as soon corrected with a word, as with a weapon.   

Affliction.  
AS in one and the self same fire both the gold is made bright and shining, and the wood is burnt and consumed: so by the fire of affliction the righteous is made more beautiful, as gold; but the unrighteous as dry & unfruitful wood is turned into coals and ashes. Lodou. Granat. lib. 1. Ducis Peccatorum.  
Under the same flail, the husks are diminished and broken, but the grain purged and purified: neither therefore is the mother or lees confounded with the oil, because they are pressed and trodden under the same press or plank: so one, and the self same weight pressing the good and the bad, doth try, purify and purge the good; but doth damnify, consume & waste the bad. ibidem.  
As the sea cannot be without waves and billows: so this life cannot be without tribulation and temptation.  
As children, when they are feared or daunted, forth with run to the bosom and lap of their father: so should we have recourse to GOD our Father in the time of tribulation. Stella De contemptu mundi.  
As no man calleth a chirurgeon to the house of a sound man, but to the house of him that is wounded: so God commonly sendeth not his spirit, who is called the comforter, to their houses, that enjoy vain joy and comfort, but to the houses of them, that be desolate and afflicted for his love. Ibidem.  
As the poorer sort have more right and title, then rich men, to crave aid and relief at places of hospitality succour and: so he that is more afflicted & troubled, hath juster cause to desire aid and help at the bounty of the divine mercy. Lod. Granat. lib. de Devotione.  
As a good householder giveth to his sick servant more dainty meats, than he doth to the rest, not because he is worthier than the rest, but because he is weaker, and in greater need: so the gracious God of heaven dealeth with those, that be afflicted and in need. ibidem.  
Even as a purging medicine, although bitter, is no less profitable, than other meat although it be pleasant: so affliction, although sour, is sometimes no less necessary, than favour, although it be sweet. ibidem.  
As it doth no less profit the sick to eat with loathing and abhorring, than it doth the sound to feed with appetite and stomach: so it doth no less profit us sometime to be fed with the bread of affliction, than it doth to be cheered up with the dainties of prosperity. ibidem.  
As a wise pilot in a calm doth expect a storm: so in prosperity the mind is to be prepared for adversity.  
They that in a storm fly for succour undera tree, when it is passed going away do pull down the boughs: so in affliction we use the help of some, whom in prosperity we afflict by envy.  
As in the midst of winter the birds halcyon do enjoy great calmness, whereby others are also benefited: so when fortune doth most rage, than the godly do especially enjoy tranquillity 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 gifts of fortune, that being esteemed as he is in himself, is no body. Seneca.  
As too much rankness breaketh the stalks of corn: so too much prosperity undoth men's minds. Seneca.  
As health in the highest perfection, as saith Hypocrates, is dangerous: so in great prosperity disastrous haps are to be feared. Plutarch.  
As he that is diseased with the dropsy, the more he drinks, the more he increaseth his disease: so a man the more he surfeits in his prosperity, the more dangerous is his estate. Chrisost, concione 3. de Lazaro.  
As the hand is one, whether it be extended abroad, or contracted together: so a man should be always one, whether he be in prosperity or adversity. August. serm. de prudentia ad Eremitas.  
As Hawks are lost by soaring too high: so they that by prosperity are carried aloft, do most what lose themselves. Hector Pintus in cap. 17. Ezechiel.  
When the sun enlighteneth one hemisphere, another hemisphere is full of darkness: so when prosperity fawneth upon one, adverfitie frowneth upon another. Idem in cap. 26.  
The voice so long as it is uttering, because many things concur to the articulating of it, as the teeth, the tongue, the throat, the palate, and the lips, seemeth to be a thing existing and , but being looked into, it is nothing else but an empty sound: so the great men of this world, living in prosperity, so long as they breath, because many things concur, which seem to dignify them, as riches, power, and honour, they are deemed great and mighty potentates, but being entombed in a sepulchre, than they are forth with known to be nothing, but dust and ashes. Ibidem.  
As the Moon doth suffer no eclipse, but when it is in the full: so then commonly the image of God is eclipsed in man, when he is full of riches and prosperity. Idemin cap. 40.  
As the Moon, when it is in the full, is furthest from the Sun: so many that flow in riches, and are full of prosperity are furthest from God. Ibidem.  
Branches too heavy loaden, are broken; and too much fecundity cometh not unto maturity: so too much prosperity destroyeth the possessor. Seneca epist. 39  
As they that sail with a prosperous wind have instruments, which they use against a storm: so they that are wise in prosperity, should prepare themselves against adversity. Stobaeus. serm. 1. de Prudentia.  
As they that have the falling sickness, are taken with a cold & with a swimming of the brain: so if a little fortune lift up an unlearned man, he presently showeth himself, what he is. Plut. in Moralibus.  
As a good fire is a good ornament to a house in cold weather, as Homer said: so prosperity is much more pleasant, if it be beautified by the virtues of the mind. ibidem.  
As they that have fierce horses, do deliver them unto horse breakers, to make them more tame: so men being puffed up with prosperity, are to be taught how variable fortune is, and how weak the estate of humane frailty, that they may be made more moderate, and sober minded. Scipionis Maioris dicterium est apud Plutarchum.  
As ivy 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 fruitful beyond their went: so fortune being prosperous and favouring beyond custom, doth often intimate that ruin is at hand, Erasmus in Similibus.  
As it often happeneth, that in very fair weather a storm doth arise: so in prosperity many times a sudden disturbance of things doth grow. ibidem.  
As beans breed windiness in the belly, and raise fumes in the head: so temporal prosperity bringeth the windiness of puffing pride, and breedeth the fume of vain glory. F. joannes a S. Geminiano's lib. 3. de vegetabilib. & plant. cap. 64.   

Tribulation.  
AS rain falling upon the earth, doth fructify the corn: so tribulation entering into the soul, doth stir up a desire unto God. Chrisostom. hom. 14. ex varijs in Matthaeum locis.  
As gold is not hurt in the furnace: so tribulation and adversity doth not hurt a constant soul, but bringeth forth patience, and cutteth away slothfulness. Ibidem.  
As a flail beateth the chaff from the corn: so tribulation driveth sensual and carnal delight from the soul. ibidem.  
As the goldsmith doth not take his gold out of the fire, till he see it purified from the dross: so God doth not take us out of the cloud of tribulation, till he see us mundified and cleansed from the dross of our corruption. Idem Homil. 4. add pop. Antioch.  
As it is sometimes day and sometimes night, sometimes summer, and sometime winter: so sometimes we have tribulation, sometimes consolation, sometimes heaviness, sometimes happiness. Idem hom. 63.  
As fire maketh the gold to shine, & the chaff to smoke: so tribulation and adverfitie purifieth the good, but polluteth and damnifieth the wicked. August. lib. 1. de civitate Dei. cap. 8.  
As the grape is not wine, nor the olive oil before they be pressed: so men do not put off their carnal desires, to be made pure wine for the Lords drinking, nor sweet oil for an incense unto his nostrils, before they be broken in the press of tribulation. Idem in Psal. 83.  
As spice when it is pouned, doth show what smell it hath: so holy men in tribulations do show what virtue they have. Greg. lib. 1. moral. cap. 4.  
Fire kept down by blowing, increaseth: so do good men increase in virtue and religion being held down by tribulation. Idem epist. 27.  
The Physician letteth that sick man have what he will, of whose recovery he despaireth; but he restraineth him, of whom he hath hope, from many things: so God troubleth and afflicteth them whom he loveth. Idiota cap. 11. contemplationum.  
Those medicines are commonly best, that are the bitterest: so tribulation albeit it be bitter to the flesh, yet it is profitable & wholesome to the soul. ibidem. cap. 14.  
Grief compelleth us to seek remedy: so tribulation causeth us to seek comfort at the hands of God. Ibidem. cap. 16.  
It is written the in the building of the temple all the stones were hewed with axes and hammers: so the lively stones that are to build the celestial jerusalem must be polished with diverse strokes and beat ibidem cap. 19  
As gold cast into water doth neither lose his colour, nor his price, but being cast into fire is made more splendent and pure: so a righteous man doth not lose his virtue in the water of prosperity, but in the fire of calamity is made more glorious & shining, when as the wicked are like unto clay, that is dissolved in water, and hardened in fire. Hector Pintus in cap. 37. Ezechiel.  
As a shower falling into the sea seemeth to add nothing to it: so disastrous fortune doth nothing hurt a wise man. Seneca de consolation. cap. 16.  
As Peter walked upon the waters by faith: so the holy Saints walk through the floods of tribulations by faith. F. joannes a S. Geminiano's lib. 1. de caelo & elementis cap. 49.  
As black lead is often found in the veins of the earth with gold and silver: so grievous tribulations are often borne of the saints with great joy. idem lib. 2. de Metallis & lapidibus cap. 38.   

Debt.  
AS we give money to have a hand or a foot cut off, if they be putrefied and corrupted: so house and household are to be made away, that we may discharge ourselves from debt, and so become free men. Plutarch.  
As a horse once broken to carry one rider, carrieth one after another: so they that once fall into debt, still fall in further and further. idem.  
Choleric men that do not purge themselves in time, do fall into greater inconveniences: so they that suffer their debts to increase, afterwards abide the greater calamity. idem.  
The fish Polypus, whatsoever he catcheth in his claws, he holdeth it fast: so many when they have gotten other men's money into their hands, do very hardly part from it. Plin. lib. 9 cap. 29.   

Defence.  
THe serpent Amphisbena hath a head at both ends, and doth use both ends as a tail: so some do defend themselves now this way, now that way; when they think it commodious they fly to the liberty of the church, & when it makes for them, they shroud themselves by the countenances of Princes.   

Custom.  
AS he that driveth a nail into a post, fasteneth it at the first stroke that he giveth with his mallet, but more firmly at the second, but so fast at the third, that it can hardly be pulled out again, and the oftener that he knocketh it, the faster it sticketh, & is pulled out again with the greater difficulty: so custom in sinning doth so deeply drive vice into our souls, as it were with a great mallet, and there it sticketh so fast, that scarcely any thing may be found, by which it may be haled and pulled out. Lodo. Granat. li. 1. Ducis peccat.  
As he that in the morning is not able to pass over the ford, when as yet the water is low, shall be much less able to pass over it at night, when the banks are full, and the river swelleth like the floods and tides of the sea: so he that in the beginning is not able to sway the rule of his perverse affections, shall much less be able to tame them, when they are accustomed in any violent proceeding. ibidem.  
As he that is not able to pull up a plant newly rooted, is less able to do it, when it hath taken deep rooting: so he that is not able to pull up the root of vices lately planted, shall be much less able when they have taken profound rooting, and through custom stick faster in the soul. Idem. lib. 2. Ducis peccatorum.  
As he that is endangered with a long and a pernicious disease, seldom so cometh to his former health, that not some relics of the disease remain in his body: so the custom and diuturnity of sin, is seldom healed and cured without some relics remaining ibidem.  
Even as it is very hard to with draw a great river from his natural course, which by many years it hath been accustomed to, to another current: so also it is very hard that a man should change his life, which many years he hath led, and should assume another. Lodo. Gran. li. de denot.  
As the habit to think always evil things, doth so bind a man, that he can not think of good things: so on the other side the use and custom of good things doth so change a man, that he thinketh not on evil things. ibdem.  
As Rachel when she went out of her Country, took away with her the Idols of her father's house: so they that have accustomed themselves to any thing, albeit they leave it. yet some relics will remain with them Stella de contemptu mundi.  
As a man speaketh that idiom and dialect of speech, which he hath always used: so it is in the customary frequentation of any other thing. Ibidem.  
As fire the more fuel it taketh hold of, burneth more extremely: so the nature of sin the longer it continueth, the further it spreadeth, and becometh more untamed. Chrysost. contra Gentiles & hom. 22. ad pop. Antiochae.  
As he that is conversant among sweet odours, doth a good while after smell of them: so a mind that hath been accustomed to honesty, doth long after retain some sparks of it. Plut.  
They that have long been bound in fetters, when they are loosed, do yet halt, neither can they on a suddame go perfectly: so they that have been long accustomed unto vices, when they forsake them, do retain certain relics of them. idem.  
As a blemish that hath been long growing, and taken deep rooting, is hardly taken away: so inveterate vices are hardly corrected. idem.  
As a Book diverse times blotted in one place is not easily made clean: so the mind that often relapseth into the same vices.  
As hardened and brawned flesh careth not for the prints of rods: so the mind accustomed to sin is not moved with a sleight correction.  
As Mithridates by customing himself to take poison, became incapable to be poisoned: so the evils which thou accustomest thyself unto do not offend.  
As the entance into a we'll or bownet is easy, but the getting forth again very difficult: so the way unto vice is easy, but the return from the customary frequentation of it is very hard.  
As they that are accustomed to dwell in corrupt and pestilent places, do long endure in them: so they that are accustomed to grievances and discommodities, do little care for them. Plin. lib. 18. cap. 6.  
As the sight of some men doth enchant: so there be some, the whole custom of whose life doth infect good manners.  
As thick skin and brawned flesh in time becomes almost senseless: so the custom of sin takes away the feeling of sin. Plin. lib. 25. cap. 2.  
As an inveterate leprosy is not easily cured: so that sin is not easily left, which custom imposeth as a necessity.   

Conversing and living together.  
AS they that walk in the Sun, although they came to no such end, become sunburnt; and as they that sit in an Apothecary's shop, do smell of the fragrancy of that place: so they that converse with a wise man, although not to the end to become wise, yet are made better by him. Seneca.  
As certain small creatures, when they bite, are not felt, but the biting is discerned by a little pimple or red spot, but in the tumour no wound appeareth: so thou shalt find that although conversing with good men doth not presently profit, yet that it hath profited. Seneca.  
As a disease by infection doth creep unto thy neighbour, when as health doth not the same unto him that is sick: so by keeping company with wicked men good men are easily corrupted, when as the contrary doth not follow.  
As the fish Torpedo doth not hurt, unless touched, but doth after a strange manner transpose her poison from the hook to the line, and so to the Angle-rodde, and then to the hand: so wicked and pestilent fellows do not hurt, if thou keep thyself from their conversation, but if thou conversest with them, than very contagiouslie they infuse their infection. Plin. lib. 23. cap. 1.  
As in husbandry it is not enough that thou show thyself a good husbandman, but it is also available with what neighbour thou livest: so in life, it is not enough that thou show thyself a good man, but it also skilleth with whom thou hast conversation.  
As the venomous herb Aconitum doth kill by contaction: so the conversation of some doth slay by infection, Plin. li. 29. ca 2.  
As the Pyrit stone doth not discover his fiery nature, except thou dost rub it, and then it doth burn thy fingers: so thou shalt not perceive the maliciousness of some, except thou hast some commerce with them.  
As not only the loadstone doth draw iron unto it, but also one iron doth draw an other being rubbed with the loadstone: so by conversing together, either the profit of virtue, or the poison of vice doth pass from one to another.  
As they that take an Antidote before poison, are not hurt of the poison: so they that have their minds strengthened and confirmed with wholesome 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 grow in, but also of the trees and plants they grow by: so we do not only express their natures from whom we descend, but also their manners with whom we live.  
As they that are bitten of a mad dog, do not only become mad, but also do infect others with contagion: so they that are possessed with any pestilent opinion, do also infect others with their speeches and conferences.  
As a heart doth draw venom out of holes by his breath, and doth purge them: so some by their godly conversation do draw others from sin, and convert them unto God. Basilius in Psalterium.  
As the plague doth infect: so doth evil company. Idem de spiritu sancto.  
As vinegar doth corrupt wine: so wicked men do infect the good, therefore let us go out of Babylon. Chrysostom. hom. 28. in Matth.  
As one whore doth make many fornicators: so the wickedness of a few doth pollute a great part of the people. Saluianus de vero judicio & providentia Dei, lib. 7.   

Fear.  
AS we do not drive fear from timorous horses by keeping them in the stable, but by leading them by the force of bit and spur into those places, which they fear so also a fearful and timorous mind is to be forced, that at length it may put off this vain fear. Fr. Lodo. Gran. lib. de devotione.  
As the body is not capable of pleasures, except it be in good temper: so the mind doth not partake of true pleasure, except it be void of fear. Plut.  
As a flame raised by the wind, is greater and more vehement, but less durable and constant: so a vehement desire joined with fear, hath uncertain pleasure, idem.  
The Crocodile is terrible to those that fly, but flies those that follow: so if thou yieldest or fearest some, they wax haughty and cruel, but if thou boldly contemnest them, and valorouslie withstandest them, their choler is presently over, and they put dagger in sheath. Plin. lib. 8. cap. 25.  
As a chameleon because he is a fearful beast, doth often change colour: so they that are timorous, & want strength, do apply themselves unto policies, and invent dangerous stratagems. Plin. lib. 8. cap. 33. & lib. 28. cap. 8.   

Old age.  
AS they are glad, that have fled from furious and cruel masters: so old 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 nymphs do restrain the drunken God: so old men being mingled with youth in a common wealth, by their reverence do make their rashness and ambition more temperate. Idem.  
As an old singer doth not leave his art, nor cast away his ●arpe, but maketh that music, which hath the least trouble and difficulty in it, and leaveth the shriller parts of singing unto youth, who are more fit for them: so in old age we must not altogether leave of the businesses of the common wealth, but choose those affairs that are the quietest, which agree most unto this age. Idem.  
As the diversity of the spherical motions, doth temper the motions of all things: so the cunctation of old age, doth moderate the festination of youth.  
As no man perceiveth when Storks 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 privily: so no man perceiveth youth departing, but that it is departed, neither doth any man understand old age coming, but that it is come. Plin. l. 10. c. 25.  
A young vine doth yield greater plenty of wine, but an old vine doth yield better wine: so young men speak more words, but old men speak things more profitable.  
As of a running river thou hast so much as thou takest up: so of years always hasting away, thou receivest no other thing, but that thou bestowest upon perdurant matters.  
As fruit is not found upon that tree, upon which first there was no blossoms: so we cannot in age attain to lawful honour, if we in youth do not labour in the exercise of some discipline. Cyprianus de 12. abusionibus.  
A body that is molested with agues and sickness, although it be strong, yet it is afflicted, and weakened, but when the diseases are overpast, it recovereth strength again: so the mind in youth doth abound with fevers, & the love of glory and pleasures doth exceedingly possess it, but when old age cometh, it profligateth and chaseth away all these passions, some by satiety, and some by philosophy. Chrisost. Hom. 7. ad Heb.  
As the haven is quiet: so old age is peaceable and desires rest. Idem, hom. cum presbyter esset designatus.  
As the canker sooner entereth into the white rose: so corruption, especially the corruption of covetousness, doth easily creep into the white head.  
As he that is tossed this way and that by diverse tempests, neither cometh to that place he would, hath not sailed much, but hath been tossed much: so he that hath long lived, neither hath profited in good manners, hath not lived long, but hath long been. Seneca de brevitate vitae.  
As a prodigal man soon wasteth a great deal of wealth; so a voluptuous intemperate man soon shortens his life, and never cometh unto old age. ibidem.  
As a ship full of leaks cannot long hold out: so an old man full of infirmities & diseases cannot long live. Idem. lib. 2. epist. 30.  
As our mother's womb doth hold us 9 months, and prepareth not us for itself, but for that place, we are to go forth into, being now fit to draw breath, and look abroad: so through all this space from infancy to old age we are preparing for another childbirth of nature. Idem, lib. 2. epist. 103.  
As not all wine doth sour through age: so not all old age is crabbed. Cicero, in Catone Maiore, vel de senectute.  
As we praise a young man, in whom there is some gravity: so we commend an old man, in whom there is some relics of an honest youth. Ibidem.  
As wantonness and lust is more proper unto youth, then unto old men, and yet not unto all young men, that is, unto those that are honest: so dotage and deliration is not proper unto all old men, but unto those that are weakheaded and light brained. Ibidem.  
As wise old men are delighted in youth of good towardness; and their age is more tolerable unto them, that are embraced and reverenced of youth: so young men delight in the precepts of old men, by which they are brought unto the study of virtue. Ibidem.  
As he is not praised, that hath sung much or pleaded much, or governed much, but he that hath done it well: so he hath not lived long, that hath lasted out many years, but he that hath lived well. Plutarch in Moral.  
As wine soon soureth: so our life soon endeth. Antiphanes, apud Stobaeum ser. 113.  
As to the stomach quatted with dainties, all delicates seem queasy; and as he that surfetteth with wine, useth afterward to allay it with water: so those old men, that have overcharged their gorges with fancy, account all honest recreation mere folly, and having taken a surfeit of delight, seem now to savour it with despite.  
As old men are very suspicious to mistrust every thing: so are they very credulous to believe any thing; the blind man doth eat many a fly.  
As the herb Moly hath a flower as white as snow, & a root as black as ink: so many times age hath a white head, showing pity, but a black heart, swelling with mischief.   

Old men's counsel.  
IT is reported that the bird Ibis, the older she is, the more odoriferously & sweetly she smelleth: so the glory of old men is more calm, and their counsels more safe. Plut.   

Counsel.  
AS he that is sick of his liver, doth foolishly if only he show his soar nails unto the physician: so doth he foolishly that being troubled and disturbed with great evils and mischiefs, doth ask counsel of his friend about trifles. Plut.  
There be some that cannot see things near unto them, but they can discern things further off: so many are better advised in other men's matters, then in those things that pertain unto themselves.  
As the hags called Lamiaes are blind at home, but see all things abroad: so some are too clear eyed in other men's business, but are hoodwincked in their own.  
If among birds one female tread another, it begetteth an egg, but nothing is bred of it: so that counsel, which thou conceivest in thy mind, if it be not seasoned with reason, it is frivolous and unprofitable. Aristot. li. 6. cap. 2. de nat. animal. et Plin. lib. 10. cap. 58.  
As Apion calling Homer from his grave, asked him none other thing, then from what parents he was sprung: so some, a counsel of grave men being convented, do consult of nothing but of toys & trifles.   

Evil counsel is the worst unto him that giveth it.  
AS Perillus, who gave the brazen bull unto Phalaris, perished by his own invention: so many times evil counsel doth fall upon the head of the author. Plini. lib. 34. cap. 8.  
As oftentimes the fish Polypus is taken and held, whilst he devoureth shell fishes: so now and then whilst we endeavour to hurt others, we bring ourselves into danger. Plin. lib. 9 cap. 29.  
As Cybele, Arsaces' chamberlain and bawd, was poisoned with the same poison, that she thought to have dispatched Cariclia with: so Achemenes, Cybeles son, being at the point to have traitorously slain Oroondales lieutenant of Egypt, before he had given him a deadly wound, was strooken thorough himself with an arrow of an Aethiopian. Heliodorus in the 8. and 9 book of his Aethiopian History.  
As Diomedes king of Thrace cast others as provender to be eaten of horses: so he by Hercules was cast to the same horses, and devoured of them.  
As Busiris king of Egypt used to burn others in sacrifice before his Gods: so he by Hercules was burnt in sacrifice upon the same altar.  
As by that thing a man doth plant, a man is often times supplanted; as Noah in planting a vinyeard, was supplanted by the wine, Gen. 9 so by that a man doth invent, he is often circumvented, as Haman was hanged on the same gallows, 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 offered strange fire before the Lord: so they were devoured with fire. Levit. 10.  
As the Princes of juda were cruel: so cruel beasts tore them in pieces. jeremy. 5.  
As Pharaoh would needs drown the children of Israel in his waters: Exod. 1. so God paid him again with the self same coin, drowning him afterward in the red sea. Exodus, 14.  
As the woman had eaten of the forbidden fruit: so her punishment was appointed by fruit; That the fruit of her womb should be brought forth in pain and heaviness. Gen. 3.  
As man sinned eating: so God limited his penalty by eating, saying; Thou shalt eat thy bread in the sweat of thy brows.  
As Adonibezek cut off the thumbs of the hands and of the feet of seventy kings: so judah cut off the thumbs of his hands, and of his feet, judges. 1  
As Cresseida was inconstant to Troilus: so king Diomedes proved inconstant to her.  
As john Martin of Briqueras a mile from Angrongue, vaunted every where, that he would slit the ministers nose of Angrongue: so he was assaulted by a wolf, which bitten off his nose, so that he died thereof mad. john Fox in his book of Acts and Monuments, 2. tom. pag. 1088.   

Rash Counsel.  
AS the North wind is boisterous at the beginning, but mild at the ending; and contrariwise the south wind is mild at the beginning, but vehement at the ending: so they that rashly and headstrongly enterprise any matter, do freeze in the pursuit to their hurt and danger, but they that advisedly take things in hand, are more and more encouraged in the progress of their labour.   

Fortune.  
AS in the games of Olympia the challenger contended with what adversary so ever came: so in the course of our life, we must wrestle against whatsoever fortune, Plutarch in Moral.  
A Blind man running against one, calleth him blind, that did not shun him: so we call that fortune blind, into which we fall through our own blindness. Ibidem.  
As the winds are successful to some, and adverse to others: so fortune doth favour one, and frown upon an other, Ibid.  
As a pigmy, although set on a hill, is but a dwarf, but a Colossus placed in a valley, is great: so a wise man is great in whatsoever fortune, but a fool is base in the greatest prosperity. Seneca.  
As hail pattering upon an house, maketh a great noise, but doth no hurt: so the insulting of fortune cannot do any thing against a wise man: Idem.  
As shell fishes increase, when the moon increaseth, and decrease, when it decreaseth: so a fool depending of fortune, is sometimes great, sometimes base, sometimes high, sometimes low, sometimes as proud, as a peacock, sometimes as suppliant, as a beggar, as Rhamnusia pleaseth to change herself.  
As an adamant neither yieldeth to the fire, nor to the hammer: so the mind of a wise man is invincible, not to be conquered by any of fortunes violences.  
As a good workman maketh a picture of any matter: so a wise man carrieth himself well in both fortunes, either prosperous, or adverse.  
Nilus bringeth a dearth unto the Egyptians, if it either exceed in flowing, or reach not to the ordinary limit, that is, if it either flow less than twelve cubits, or more than eighteen: so either too much prosperity, or too much adversity doth hurt and hinder a good mind, the one by vexing and tormenting it by need, the other by calling & seducing it from virtue and honsty by delights and delicacy.  
A hedgehog foreseeing a tempest, hideth himself in the earth: so when a change of fortune happeneth, the mind is to be fortified with precepts of philosophy.  
As an archer sometimes hitteth the white, & sometimes shooteth near it: so fortune sometimes seizeth upon ourselves, and sometimes upon our goods. Maximus apud Stobaeum, ser. 18.  
As a glass showeth, what the face is: so fortune showeth what the man is. Euripides, apud Stob. 88  
Grass so long as it is green, doth cover the mountains, and adorn the meadows, and through the beauty doth delight and refresh the eyes of the beholders; but when the heat of the sun, hath dried up the moisture and consumed it, than it is many times made fuel for the fire: so as long as fortune smileth, and giveth health, riches, friends, honours and dignities, so long man flourisheth, his acquaintance are delighted and refreshed by him, and all men, behold him with admiration; but when the heat of persecution hath scorched his glory, or the frost of adversity hath pinched his wealth, or the infirmity of sickness hath decayed his health, them he fadeth as a flower, and many times he becometh fuel for the fire of hell. F. joan. a S. Gem. lib. 3. de vegetab. et plan. cap. 26   

The use and abuse of a thing.  
Prometheus' seeing a Satire kiss the fire at the first sight of it, admonished him, that if he touched it, it would burn him, but if he used it, as it should be used, it was profitable both for the heat and light: so the same thing, as thou usest it, is either dangerous or profitable. Plut.  
If many be made drunk with wine, not therefore are the vines to be digged up by the roots, as Lycurgus caused them, but rather more water is to be used to allay the wine: so if many abuse Poetry, it is not forthwith to be banished, but a caution is to be used, that it may be wholesome. Idem.  
As in the nature of things, those that are the most beautiful, do soon whither & decay, as Roses, Lilies, Violets, when as other last longer: so in the life of man, those things that are most flourishing, are very quickly abused, and diverted into a contrary use. Plinius. lib. 9 cap. 15.  
The fish Polypus otherwise a stupid creature, useth great cunning intaking other fishes: so many men are very wise for their own lucre and gain, but in other things very blockish & brute beasts. Plin. lib. 9 cap. 29.  
As wines poured into vessels made of the tree Taxus, become mortal and dead-in: so wholesome erudition and instruction falling into a pestilent and bad nature; becometh hurtful and dangerous. Plin. lib. 16. cap. 11.  
As the salt sea water is unwholesome to drink, but yet carrieth a ship better than the fresh river, which is wholesome for drink: so every thing hath his use, if it be used in the right kind.  
As the Philosopher that sent the tongues, sent the best and the worst meat: so riches are very good, if they be well used, but stark nought, if otherwise. Plutarch.  
Wine doth comfort those that are in health and live moderately, & (as the scripture saith) it maketh merry the heart of man; but if he drink it that hath a fever, it bringeth death and destruction unto him: so it cometh to pass, that the same thing used diversely, doth bring life to one, and death to another. Origenes in libro judic. homilia quinta.  
As the satiety of honey procureth vomit: so good things being not well used, become hurtful. Greg. Nazianzenus li. 1. de Theolo.   

Riches.  
ALthough it is necessary & needful to eat for the relief & sustentation of the body, yet superfluity of meat doth very much hurt. And although the life of man consisteth in the blood, yet too much abundance of blood, is the cause of death & oftentimes killeth men: so riches although they be necessary for the maintenance of life, yet superfluity of temporal goods is no less hurtful to the soul, then too much meat to the body, or too much blood to the life, Lod. Granat. lib. de Devotione.  
A travailer for his provision in his voyage carrieth his money in gold, for so is he richer, and is troubled with less weight: so the Lord doth lighten his children, laying upon them but easy burdens, but yet sufficient, and that which may content them. ibidem.  
As those kingdoms & cities which the devil showed to our Saviour Christ upon the mountain, were not true riches, but fantastical and sightly in the eye: even so all the riches, honours, and glory of this world, are no perfect goods, but feigned, dissembled, & as saint james saith, a vapour that appears a while, and in a moment is dispersed.  
As the full gorged Falcon will not know her master and turn unto him: so the rich man that is pampered with prosperity, doth forget God, and doth separate himself from him.  
Even as the children of Reuben and Gad desired Moses that he would leave them there in the country of jordan, where was good feeding for their cattle, never caring to go to the land of promise: in like manner, there are many that refuse the kingdom of heaven, promised them in perpetual possession, for the love of riches and corruptible goods they enjoy in this false world. Stella de contemptu mundi.  
As in good and savoury meats poison is often received, and they that have eaten thereof are forthwith ready for the grave: so sweet are the riches of this world to such as love them, yet under them is death hidden, because they make a man proud and vicious, which bringeth him to eternal death. Ibidem.  
As the children of Israel's Manna would have corrupted, and been filled with vermin, if it had been saved: so this world's vain riches, are no way sooner lost, then by too much saving them. ibidem.  
As smoke mounted on high, is quickly out of sight: even such is prosperity, it bears a show for a while, and at length comes to nothing, ibidem.  
As upon the mountain of Gilboa perished the noble and great men of Israel: so doth prosperity lead men up as it were to a mountain, and suddenly thence tumbles them headlong down. ibidem.  
As the Gentiles vainly adored the Idol Mercury, each of them carrying a stone in the honour of their Idol: even so they that honour worldly prosperity, steal the honour which is due to God, and bestow it on a base Idol. ibidem.  
As a wise man is not hurt of a serpent, because he keeps him far from him; but a fool taking him by the tail is bitten: so riches, being received of a wise man, do not hurt him, because he knows how to use them, but if a fool lay hold on them, they bite him, because he gripes them too hard. Clemens Alex. lib. 3. paedag. cap. 6.  
As a land flood is soon up, and soon down: so are riches here to day, and gone to morrow; to day it is this man's ground, to morrow his, and next day another's. Basil. in. Psal. 61.  
Welles that are drawn, have sweeter water, but being untouched become putrefied: so the rest of riches is unprofitable, but their motion and public using is profitable and fruitful. Idem. hom. in ditescentes. & Clemens Alex. lib. 1. Stromat.  
As that earth which is a little removed from the root, is the nourishment of the plant; but that which lieth the nearest unto it, doth depress and burden it: so if riches fall close upon the soul of a man, they drive it down to hell, but if they be somewhat removed, and distributed to the use of the poor, than the possession of them is in the right kind. Idem in cap. 5. Esayae.  
As Lions, Leopards, and Bears become wild and fierce, because they are brought up in darkness: so riches being kept close and hoardward up, are more fearful than wild beasts, and roar more terribly than a Lion; but being brought into the light, and bestowed on the poor, of lions they become lambs, and of dangerous rocks, calm havens. Chrysost. hom. 14. de avaritia.  
As a ship too heavy loaden, doth drown, but being moderately gauged, saileth prosperously: so when thou burthenest thyself with more riches than is requisite, they easily drown thee, but when thou layest up what is meet for thy necessity, when a storm happeneth, thou mayst easily float over the waves. ibidem.  
As we seeing a rich man and a poor man painted upon a wall, do neither envy the one, nor despise the other, because they are not true things, but feigned shadows: so if we well knew the nature of riches and poverty, of glory and reproach, and of all other things, whether joyful or sorrowful, it would free us from the perturbations they bring, because they are but false shadows, and feigned counterfeits of things to come. Idem concione 4. de Lazaro.  
As children not knowing how to use swords & knives, do endanger themselves: so many men not knowing how to use money, endamage their souls, by buying with it such a burden of vices, which depress them to hell. Idem hom. 66. in Genesin.  
As shoes too big hinders a traveler; and too many clothes a runner: so doth too much money him that travels to heaven. Idem hom. 7. de poenitentia.  
As no wise man will build his mansion house upon the sand: so no wise man will build his happiness upon riches, which are brittle, fading, and soon vanish. ibidem.  
As if an earthly king should say, no rich man shall be promoted in my kingdom, would not all cast away their dishonoured riches? so when the heavenly King doth say, that it is hard for rich men to enter into his kingdom, will not they much more cast away these impediments? Idem hom. 9 in Mat.  
As he is a foolish husband man, that takes his good grain, and casts it into a lake, leaving his fruitful ground unsowne: so is he a greater fool, that hides his treasure in the earth, and leaves the fruitful ground of the poor unsowne. ibidem.  
As thorns do prick being touched: so do riches being gripped, Idem hom, 23. in joan.  
As Scorpions and Vipers do lurk among bushes & thorns: so do inordinate thoughts couch themselves in the deceitfulness of riches. Therefore Christ calls the cares of this present life, and the frauds of riches, thorns. ibidem.  
As meat kept undigested 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 receive no fruit by them, but if thou possessest them with others, than thou reapest the greatest commodity by them. idem, hom. 10. in 1. Cor.  
As a tree planted in fertile & good ground, doth every year bring forth seasonable fruit: so money planted among the poor, and put into their hands, doth not only every year, but also every day bring forth spiritual fruits, that is, confidence in God, departing from sin, a good conscience, spiritual joy, comfortable hope, and other good things, which God hath prepared for them that love him. ibidem.  
As they that honour thee for thy friend's sake, saying that thou art worthy of no honour of thyself, but only for him, do mightily dishonour thee: so riches are the causes of reproach unto us, whilst they are more honoured, than the possessors of them. Idem hom. 7. ad Colossenses.  
As he that saith, thou thyself art worthy of no honour, but I honour thee for thy servants sake, doth reproach thee: so do they that honour rich men, for their riches. ibidem.  
As a good father seeing his son dote upon an harlot, doth banish her his sight: so our heavenly father seeing that his children would dote upon riches, & leave his love, doth either not give them, or else doth take them away. Idem hom. 33. ad Hebraeos.  
As a whorish countenance being filthy of itself, is painted to deceive others, that they by reason of the vail, may not see the filthiness: so riches carry a fair flourish of pleasure, that we may not discern the pain and plague, that they bring with them. Idem hom. quòd nemo laeditur nisi a seipso.  
As the Moth is bred of cloth, rust of iron, and thieves of need: so covetousness is bred of riches, desire of gain, and gaping for more, of much having. Petrus Chrysologus, sermone. 7.  
A fly coming to a barrel of honey, if she touch it with her mouth, and take that is necessary, departeth safely, but if she cast herself into it, she drowneth, and there perisheth: so a man, if he take what riches he hath need of, that he may honestly sustain himself, he may be taken from them and fly to heaven, but if he wholly drown himself in them, there he sticks, and brings himself to destruction. Pintus in Ezeciel. cap. 16.  
As a banquet hath no grace without guests: so riches have no pleasure without virtue. Antisthenes apud Stobaeum, ser. 1. de prudentia.  
As they that have drunk of the same Wine, some are drunk, some mad, and some more mild: so they that are enriched alike, are not affected alike. Aristonymus apud Maximum, serm 12.  
As gold is tried by the touchstone: so riches do show what is in a man. Chilo apud Laertium.  
As thou wouldst not be drowned sailing in a fair ship laden with gold: so thou oughtest not to desire sitting in a large & sumptuous house, to be overwhelmed with the cares of worldly riches. Cleobulus apud Stobaeum, ser. 3. de Temperantia.  
As thou seeing a viper, an asp, or a scorpion, enclosed in ivory, or in a golden shrine, dost not love them, or esteem them for the excellency of the matter, as happy creatures, but rather dost abhor and detest them for their venomous and deadly nature: so thou seeing much mischief and wickedness in riches, and in the pride of fortune, be not amazed at the splendour of the matter, but contemn the pravity of the manners. Epictetus' apud Stobaeum. serm. 3.  
As gold put into a trembling hand, doth also tremble: so riches heaped up together of a mind full of cares and fear, are shaken together with it, and are affected after the same manner. Hypseus apud Stobaeum serm. 90. de Temperantia.  
The taste of the Wine is altered with the cask: so riches do vary according to the condition of the possessor. Socrates apud Stobaeum serm. 92.  
As a horse if he want a bridle is unruly; and will not be managed of the rider: so also are riches, if they be not governed by reason. Idem apud Stobaeum. ser. 3. de Temperantia.  
As they that are sick of Fevers, are diversly affected by diverse things, that is, by hot things, they wax cold, and by cold things they wax hot: so also riches bring trouble to fools, and poverty brings joy to a wise man. Plutarch in Moralibus.  
He that bestoweth riches and glory upon a wicked man, giveth wine to him that hath an ague, honey to one distempered with choler, and dainty meats to one troubled with Morbus coeliacus, which do increase the disease of his mind, that is, his foolishness. ibidem.  
As garments do seem to add heat unto a man, when as of themselves they are cold, but they do not add it, but do defend him, that is, in his body: so riches seem to give a pleasant life, when as that proceedeth from the mind, and not from external things. ibidem.  
As fire is not to be blamed because it devours cities, corn fields, and vineyards, seeing that it is given for many good uses, as to dress meat, to expel darkness, and to comfort life: so riches unto a wise man are helps unto virtue, but to a fool are the destruction of his life. Elisius Calentius in epist ad Hierarcum.  
A bird held only by a feather, escapeth away with a little loss: so riches ought not to hinder us 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 never a whit the better guide because he hath a great ship: so is he never a whit the better man, that hath the greater fortune. Seneca.  
As instruments are of no use unto them that are ignorant of music: so are riches unto them, that know not how to use them.  
As the Philosopher sending the tongue of a sacrificed beast, sent the beast and the worst thing: so riches are very good, if thou usest them well, but very evil, if thou usest them badly.  
As a nettle, if thou handlest it gingerlie, doth sting thee, but if thou gripest it hard, doth not pain thee: so money, if thou handlest it tenderly and lovingly, it will 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 spots: so amongst us in England there is none accounted wise, that hath not his purse full of gold.  
As thorns do prick: so do riches prick with labour in getting them, with fear in keeping them, and with grief in losing them. F. joannes a S. Geminiano's lib. 3. de vegetabilibus & plantis, cap. 18.  
As thorns do choke the seed, that it cannot spring up: so riches do choke with care the seed of the divine word, that it cannot fructify in the heart. ibidem.  
As hairs are not only an ornament, but also an help unto the body: so riches are an ornament in dignity, and an help in necessity. Idem lib. 6. de homine & membris eius, cap. 24.   

Rich men.  
AS many abroad seem happy and merry, and yet a crabbed wife at home mars all their mirth: so rich men outwardly seem happy, 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 unto other fishes: so rich men in their kingdoms seem like unto Gods, and to be far more excellent than others, yet in death they nothing differ from others.  
Hearts when they are constrained to cast away their horns, do hide them, especially the right horn, that it may not be medicinable unto others: so many rich men, albeit they cannot use their riches themselves, yet they will not suffer any other to have part in them. Plin. lib. 8. cap. 21 & Aristotel. de Nat. lib. 9 cap. 5.  
Albeit the Ass be most immusical, yet the best pipes are made of his bones, as Aesop saith in Plutarch: so many rich men although unlearned, yet do support students wits by their wealth.  
As rich tapestry oftentimes covereth much filthiness: so the riches of great personages doth hide many calamities. Plut. in Moralibus.  
As Bucephalus Great Alexander's horse without his furniture did easily admit any rider, but being adorned with his royal trappings would carry no man but Alexander himself: so men in low estate do tolerate any thing, but being made rich, they snuff and fume, and will carry no coals. Plin. lib. 8. cap. 24.  
As old bags of no worth, are esteemed according to the value of the money they have in them: so rich men albeit but fools and dolts, are prized after the rate, of the goods they possess. Bion apud Stobaeum sermone. 89.  
As many threads bound together, cannot enter into the eye of a needle, but being sundered, may enter: so a rich man being clogged and tied with his wealth cannot enter into the kingdom of heaven, but parting it among the poor he may get in. Pintus in Ezechiel. cap. 16.  
As the Elm doth support the vine: so rich men ought to sustain the poor. Caesarius Arelatensis hom. 17.  
As a dog waiteth upon a child to get his victuals from him: so the devil attendeth upon rich men to catch their souls. Chrysost. hom. 7. in Epist. ad. Rom.  
As we entering into a prison, grieve to see men clogged with chains and fetters: so entering into the view of this world, we have much more cause of grief, to see rich men so fettered with the chains of their wealth. Chrysostomus Homil. 14. in Matth.  
As every Artisan best knows his own trade: so a rich man should be skilful in his own art, that is, how to divide his riches aright among the poor. idem Homel. 50. in Matthe.  
As we do not say that he is well, that always thirsteth, albeit he ●●●nde by many rivers of drink: so we say that those rich men do not enjoy prosperity, who are always gripping for more. Chrysost. concione 2. de Lazaro.  
As a camel cannot get thorough the eye of a needle, by reason of the bunch on his back: so rich men cannot enter into heaven by reason of their deformed covetousness, and enormous desires. Ambrose sermone 4.  
As it is hard for a Periwinkle in the sea to swim, or for the snail upon the land to 〈…〉 while they bear their houses upon their backs; even so it is hard for a rich man that trusteth in his riches, with all his big bunches of wealth upon his back, to go through the needle's eye, and to enter into the kingdom of heaven.  
As trees are watched & hedged about whilst fruit is upon them, but when it is gone they are neglected & unregarded: so whilst rich men abound with wealth, they are visited and reverenced, but when they become poor, they are despised and contemned. F. joannes a S. Geminiano's lib. 3. de vegetabilibus & plantis, cap. 18.   

Poverty:  
THey that whip thy garments do not touch thy body: so they that upbraid thee either with thy birth, or thy poverty, do not properly touch thyself, but do reproach that that is without thee. Plut.  
As the striking of a full vessel, & an empty vessel doth make an harmony in music called Diapason: so a needy poor man and a bountiful rich do well agree together  
They that are in deep dens, are not strooken of the thunderbolt: so the lowest fortune is the safest.  
As riches breed neglect of salvation: so poverty, whilst it coveteth to be satisfied, declineth from righteousness. Amb. in epi. ad Ronvere.  
As the physicians skill is known by curing the diseased: so now and then by poverty the providence of God's mercy is perceived. Laurentius justinianus lib de contemptu mundi cap. 11.  
As a course garment doth not make the body less healthful: so poverty doth nothing hinder the free boldness of speech. Socrates apud Stobaeum serm. 11.  
As they that are borne in Persia do not desire to dwell in Graecia, & there to enjoy prosperity: so poor men, who know the nature of riches, although they live in great need, yet they do not endeavour to wax rich by ill means. Epictetus' apud Stobaeum. serm. 11.  
It is safer to sail near the shore, then in the vast Ocean: so a poor man's life is not so subject to dangers, as his is, that is rich. Aristonymus apud Stobaeum serm. 95.  
By a disease of the body some do receive this commodity, that they are freed from those businesses, with which they were plunged; by which means they recover greater strength and validity: so to some, banishment, poverty and shipwreck have been occasions to study Philosophy. Plut. in Moral.  
The Fir tree is easily set on fire, because it hath an oily moisture: so he that is poor in spirit is easily inflamed with the divine love, because he hath an oily humidity, that is, a devout affection of mind. F. joannes a S. Geminiano's lib. 3. de vegetabilibus & plantis cap. 51.  
As the wild Ass is the Lions pray in the wilderness: so are poor men the meat of the rich. Ecclesiasticus cap. 13. verse. 20.   

Those things are difficult which are excellent.  
AS the pricking Asparagus bringeth forth most pleasant fruit: so of hard beginnings proceedeth great pleasure, Plutarch.  
The more pains thou takest to engrave any thing in steel or marble, the longer it continueth: so that we learn with greater diligence, is more hardly forgotten.  
As the Rose being a flower acceptable beyond all others, grows of a thorn: so of the greatest and sorest labours comes the sweetest fruits.  
As the Palm tree is very hard to be climbed, because of the plainness and slipperiness of the bark, yet hath most sweet fruit: so learning and virtue have a difficult entrance, but very pleasant fruit. Plin. lib. 13. cap. 4.  
The Lion's whelps are borne without shape, they scarcely go in six months, and do not move before they be two months old: so those things that are to become excellent and egregious, are perfected by little and little. Plin. lib. 8. cap. 16.  
As the Phoenis is bred but every five hundredth year: so the ●ncrease of famous men is very rare. Plinius libro 10. cap. 2.  
Asses breed all their life long, but mankind hath a certain time appointed: so the multiplication of base things is common and easy, but excellent things happen seldom. Plinius libro 8. cap. 43. & Seneca.  
As the herb Moly is hardly digged out of the earth, but beyond other herbs is sovereign and effectual unto medicine: so those things that are famous and excellent are not compassed but by great labour. Plin. lib. 25. cap. 4.  
As excellent herbs and flowers do not grow, but by great tillage and culture, when as Onions, Leeks, and such like stuff do prosper without any great toil: so excellent and admirable things are not brought to pass without great pains, when as base matters are more obvious.   

Dignity.  
THose that are called Agrippae, because they are preposterously borne, that is, with their feet forwards, are supposed to enter into life very unluckily and ominouslie, and to the great hurt of mankind, as Marcus Agrippa, Nero, and Richard the third: so they that intrude themselves into Empire or ecclesiastical promotion by violence, injustice and simony become very pestilent both to themselves, and to those they are set over.  
Among the Thessalians it was a capital crime to kill a Stork, for none other cause, but because she killed serpents; and in England Kites are spared by an act of parliament, because they purge cities of garbage and entrails of beasts: so honour and dignity is to be bestowed upon some, not that they are worthy of it, but because their diligence is necessary for us.  
Falling stars are suddenly extinguished: so those that fortune hath suddenly advanced, are in a trice cast down. Plut.  
Meteors soon breed, soon vanish: so in honours and dignities, those that are soon up, are soon down.  
As that which falleth from an high fit, maketh a great noise, and is heard of all: so he that falleth from an high estate, his ruin is every where heard of. Chrisost. hom. 40. operis imperf.  
As he that presumeth to usurp honour not given him of God, is worthy of blame: so he that putteth it from him being given unto him is guilty of disobedience. Idem. hom. 1. in 1. Timoth.  
As they that climb up a rotten ladder, are in danger of falling: so all honour, power and glory, which is contrary to humility, 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 honours and dignities, but by their virtues. Isidorus de humilitate tomo primo.   

Honour.  
AS he that stands on a high tower, if his foot but slip is in danger of a shrewd fall: so he that sits in honour's seat.  
As the ivy winds about an old dry tree to make it sapless: so doth honour circled thee to leave thee accountlesse.  
As there is nothing that flies away more speedily than a shadow: so there is not any thing more unconstant than honour.  
As the Viper being burnt to ashes, is good to heal the biting of a Viper: so if thou be'st bitten with worldly honours and vanities, desiring likewise to be healed thereof, remember that thou must return to ashes, the very corruptible matter whereof thou wast made.  
As the first Adam lost honour by pursuing and following it: so the second Adam got honour by avoiding and eschewing it.  
As the Iron must first be well heated in the fire, ere it can be wrought by the hammer, and driven out on the anvil: so cannot thy fame and name be honourably enlarged till they have first suffered the strokes of many temptations, and past through the fire of piercing trials.  
The purest wine gets soonest into the head, which makes a wise Lord or ruler of servants, when he sees any of his followers seek to disorder themselves with drinking of the best wine, that they shall abate the strength thereof with water: even so is the will of God, when favour of men and worldly regard do trouble the senses, and overmaster our wits, that they should be qualified with the water of more provident respect, namely those blames & defects which depend upon them.  
When Antiochus entered the Temple, he took away the lights & the candlesticks: even so worldly favour no sooner enter into our thoughts, but it extinguisheth all light of knowledge of ourselves.  
As things carried aloft by the wind, the wind no sooner ceaseth, but they fall to the ground: so it fares with them, who without desert, and by the favour of men are highly promoted, when favour slacketh down falls their dignity, in a miserable case is he that hath no better assurance.  
As the snow in summer, and as rain in harvest are not meet: so is honour unseemly for a fool.  
As every crown doth not become every conqueror: so every honour doth not become every man. Plut.  
As a great Colossus, and a huge statue ill poised, are easily subverted: so too much honour through envy doth overthrow many. Plut.  
They that heap honours and glory upon an evil man, do give wine to one sick of a fever, honey to one oppressed with choler, and meat to one troubled with morbus coeliacus, which increase the disease of his mind, that is, his foolishness. Plut.   

Nobility.  
AS faith is very rich, but without works, quite dead: so nobility is good, but if not accompanied with virtue, most base and infamous. Stella de contemptu mundi.  
As of one root springeth both the Rose and the brier: so of one mother may descend both a bad son and a good; for a man may be borne of a noble birth, and yet himself become vile and dishonourable. ibidem.  
As in fertile earth grows the Hemlock, which is a venomous and deadly herb, and in the barren grows the pure gold: so oftentimes out of honourable houses issues degenerate minds, & out of base Stocks proceeds valorous thoughts. ibidem.  
As he is a fool, who having at all no beauty in him, will nevertheless extol his own beauty and perfection: even so as foolish is he that believes himself to be noble, not having any part of nobility in him.  
As of a bitter root many times comes sweet and pleasant fruit: so from a poor race may issue some to be famous and noble, by the virtuous behaviour which afterward shall renown them. ibidem.  
As gross clouds cover the sun, Moon and Stars, and robs men of their celestial splendour: so the vices of them that are virtuously descended, obscure the worthy actions of their famous forgoers. Ibidem.  
As bricks take their beginning from clay: so nobility took her beginning from obscure parentage. Gregorius Nyssenus apud Antonium monachum in Melissa.  
As it nothing profiteth a muddy river to have sprung from a pure fountain: so it nothing helpeth vicious children to have descended from noble houses. Hector Pin● tus in cap. 16. Ezechiel.  
As he that is born a fool, is born a slave: so he that is borne a wise man, is nobly borne. And therefore Antisthenes said very well▪ that nobility did folly and only consist in virtue and wisdom, whereupon the stoics 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. Vives in introductione ad Sapientiam. cap. 3.  
As little Crab fishes do hide themselves in great empty shells, that they may be the more safe: so some distrusting their own strength and virtue, do protect themselves under the noble titles of their ancestors. Erasmus.  
As no bird can look against the sun, but those that be bred of the Eagle, neither any Hawk soar so high, as the brood of the Hobby: so for the most part none have true sparks of heroic majesty, but those that are descended from noble races.  
As the wine that runneth on the lees, is not therefore to be accounted neat, because it was drawn of the same piece; or as the water that springeth from the fountains head, and floweth into the filthy channel, is not to be called clear, because it came of the same stream: so neither is he that descendeth of noble parentage, if he desist from noble deeds, to be esteemed a Gentleman, in that he issued from the loins of a noble Sire, for that he obscureth the parents he came of, and discrediteth his own estate.  
The pure Coral is chosen as well by his virtue, as his colour; a king is known better by his courage then his crown: so a right Gentleman is sooner seen by the trial of his virtue, then blazing of his arms.  
The Rose that is eaten with the Canker is not gathered, because it groweth on that stalk that the sweet doth; neither was Helen made a star, because she came of that Egg with Castor: so neither is he a true Gentleman, that hath nothing to commend him, but the nobility of his ancestors.  
As it is a sign of true honour and nobility to reprove sin: so to renounce it is the part of honesty.  
As no Thersiteses could be transformed into Ulysses: so no Alexander could be couched in Damocles.   

A good name:  
FIre once kindled is easily kept, but being extinct it is hardly rekindled: so it is an easy thing to maintain a good name, but being once lost, it is not so easily recovered. Plutarch in Moralibus.  
Ships well repaid, do endure many years: so we must continually add something to the propagation of our good names, lest time and age eat them out. ibidem.  
As a shadow sometimes goeth before, and sometimes cometh after: so some forthwith do get good report, and some have it not till after death, but he later that it cometh, it is wont to be the greater. Seneca.  
As the famous monuments called Obelisci were long time in making, and reared with much ado, by reason of their hugeness, etc. exceeding weight, but being once finished, they continued many ages: so it is a hard thing to get a name of virtue and wisdom, but being once gotten, it is never extinguished.  
As in very great Obelisks almost as much is builded under the earth, as is above, that they may stand unmovable: so a firm and sound foundation is to be laid for the continuance of a perpetual name.  
As spices than do smell more fragrantly, when they are either moved, broken or powned: so virtues fame is then largely dispersed, when it is exercised in serious employments and weighty affairs.  
As Physicians forbidden to wash the teeth with the juice of the herb Alcakengy, although it be good to fasten them, because the danger is greater, than the commodity, for at length it will bring madness: so those things are not to be dealt in, that hurt the name, and increase the wealth, nor that learning to be meddled with, which polisheth the tongue, and infecteth the manners.  
As fire in a dark night is a far off discerned, but in the Sunshine is scarcely seen: so many a paltry rymer, and bawdy ballad-maker, seems among base conceits of great esteem, but in the view of more glorious and splendent spirits, they appear none other than dunghill birds, and alefied Groutnowls. Tyrius Platonicus sermone. 24.   

An ill Name.  
AS some by the deformities of their body have got unto them a surname, as of crooked legs, to be called Vari, of flabberkin lips, Chilones, of great noses, Nasones, of red noses, Salamanders: so manic by their mischievous misdeeds do purchase infamous and ill names, as Nero for his beastliness to be termed the Beast of Rome; Tamberlane for his tyranny, The wrath of God, and Attila for his cruelty, The scourge of God, etc.  
As it grieveth a father to see his son deadly sick, or irrecuperably overmatched in fight with his enemy: so it grieveth any good nature to hear himself ill spoken of, or to hear his wife & daughters termed dishonest. jovianus Pontanus de fortitudine, lib. 2. cap. 5.  
As many Christians abstain from much mischief, lest after this life, hell should be their inheritance: so Tiberius Caesar kept himself from many outrages and misdemeanours, lest after death an ill name should follow him. Erasmus in Epistolà ante Suetonium Tranquillum.  
Albeit thou pourest water upon the herb Adyanton, or drownest it in the water, yet it continues dry; so infamy, slander, or an ill name will not cleave to a good man, albeit one endeavour to defame him.   

A Courtly life.  
AS the Moon the nearer the Sun it is, the less light it hath: so more fruit and dignity is in them, that are far off from great Princes.  
There is a certain herb in India of an especial savour, full of little serpents, whose stings are present death: so the courts of certain Princes hath that which delighteth, but unless thou be wary, they harbour deadly poison.  
Aunt's do gnaw that end of the corn which beginneth to sprout, lest it become unprofitable unto them: so great men that they may always keep their servants in service and slavery, do hold them under, least looking up after liberty, they should forsake the Court through the tediousness of servitude.  
As it is a very rare thing to see the birds called Halciones; but when they appear, they either bring or portend fair weather: so Bishops and clergymen, should seldom come to the Courts of Princes, but either to preach manners, or appease tumults.  
There is a kind of pulse called Cracca, which Culuers take such delight in, that having once tasted of it, they cannot afterwards be driven from that place: so they that have once tasted of the honey and honour of the Court, can never be driven from the Court. Plin. lib. 16. cap. 16.  
A Mule engendered of an Horse and an Ass, is neither Horse nor Ass: so some whilst they would be both Courtiers and Prelates, are neither.  
Strange it is, that the sound eye viewing the sore, should not be dimmed; that he that handleth pitch should not be defiled: so is it strange that they that continue in the Court, should not be infected.  
Nilus breedeth the precious stone, and the poisoned serpent; and as in all rivers there is some fish, and some frogs; and as in all gardens there be some flowers, some weeds; and as in all trees, there be some blossoms, some blasts: so the Court may as well nourish virtuous Matrons, as the lewd Minion.   

Courtiers.  
AS the star Artophylax is brightest, yet setteth soonest: so Courtiers glories being most gorgeous, are dashed with sudden overthrows.  
As the Chameleon turneth himself into the likeness of every object: so Courtiers as Aristippus that fawnde upon Dionysius, aim their conceits at their King's humour, if he smile, they are in their jollity, if frown, their plumes fall like peacocks feathers.  
The Indian Torteises in a calm do delight to floote aloft in the noone-Sun with all their back bare above water, until their shells (having forgot themselves) be so parched with the heat of the Sun, that they cannot get under water, and so they swimming above water, become a prey unto fishers: so some alured with hope of great matters, do thrust themselves into the Courts of Princes, and are so lulled a sleep with the pleasures of the Court, that they cannot forsake it when they would, and betake themselves to their wonted rest. Plin. lib. 9 cap. 10.  
As the herb Heliotropium is carried about with the Sun, and whither soever it moveth, thither the herb turneth his head: so Courtiers which way soever their king doth beck, thither they bend. Plin. 18. cap. 24. & 27. eodem lib.  
The Crocodile sometimes liveth upon the land, and sometimes in the water; she layeth her eggs upon the land, & seeketh her prey in the water: so some are both Courtiers and ecclesiastical persons, but in both places very pestilent fellows. Conradus Lycosthenes Rubeaquensis.  
As the Adamant cannot draw iron, if the Diamond lie by it: so vice cannot allure the Courtier, if virtue be retained.   

Kings.  
AS the Leopard by reason of his sweet savour doth allure wild beasts unto him, and so doth destroy them: so the courts of princes I know not what enticing allurements they have, that draw men into destruction. Plinius libro. 8. cap. 27.  
As the herb Heliotropium doth always look towards the sun, and when it is hid doth gather in the flower: so many to the King's beck bend their endeavours, and to what thing soever they see him inclined, to that they address themselves. Plin. lib. 18. cap. 27.  
As the crocking of frogs beyond their wont doth prognosticate an imminent tempest: so when the speech of evil men is of most force with Princes, and good men are silenced, than the confusion of their estate is at hand.  
As the dogs of Malta are especially delighted in among the rich and delicate women of that I'll: so effeminate princes do greatly set by flatterers, who both speak and do all things according to their humours. Plin. lib. 3. cap. vltim●.  
That which oil is unto flies, emmots, and to other insect and entailed creatures: that is flattery unto foolish princes. Those being anointed with oil do die, these by flattery and assentation of clawbacks are drawn to destruction, and they draw their common wealth into the same predicament. Plin. lib. 11. cap. 19  
As a vine except thou prune it, doth largely extend itself abroad, embracing and enfolding all things in her arms: so an ambitious Prince is always encroaching upon his neighbours, except he be now and then kerbed.  
As it is dangerous to call up devils, because if there be an error in any thing, it is committed with great jeopardy; for they say that Tullus Hostilius was strooken with a thunderbolt, because he endeavouring by Numaes' books to call down jupiter, had done some things unskilfully: so it is dangerous to converse with Princes, or with estates of overthwart conditions, because they being offended at any small matter, do utterly overthrow a man. Plin. lib. 2. cap. 55. et. lib. 28. cap. 2.  
As the counters of arithmeticians are sometimes in account worth many thousands, and sometimes worth nothing: so the friends of kings sometimes can do any thing, and sometimes displeasure being taken they can do just nothing. Plut.  
As a temperate air doth make the earth fruitful, and an ungentle climate doth cause sterility; so the favour and benignity of a prince, doth stir up and revive honest studies, but avarice and currishness, doth extinguish and kill the Artes. Idem.  
As the loadstone doth draw unto it all iron, but the Aethiopian loadstone doth draw another lodestone unto it: so the king carrieth the people, whither he listeth: but a great king draweth also other kings unto him.  
As other beasts level their looks at the countenance of the Lion, and birds make wing as the Eagle flies: so Regis ad arbitrium totus componitur orbis. If Saul kill himself, his armour bearer, will do the like.  
Such beef, such broth; such lips, such lettuce: so such Lords, such laymen. In Traian's time all men studied justice, in that he was just. In octavius days each one would be a Poet, because he delighted in Poesy.  
As a bridle mastereth an horse; and a stern the ship: so a King be he good or had, will after him lead all his people. If he serve God, the people will serve him also, if the King blaspheme, his subjects will do the like. Cornelius feared God, so did all his household. Dives cruel, and so are all his household.   

A Kingdom.  
MAny in outward show seem glorious, all which glory a curs wise at home turneth into sorrow: so a kingdom seemeth to bring all content with it, yet it is well known that crowns have cares, and that a courtly life is a miserable splendour. Plut.  
As Venus' court cannot brook a rival: so a kingdom cannot abide a compear; according to the english Hexameter; dame Venus and kingdoms can no rivality suffer.  
As it is dangerous to transplant old trees: so innovation in a kingdom, that hath long continued after one manner, is full of peril. Plut.  
The hand is not the weaker, because it is divided into fingers, but fuller of agility to labour: so in a kingdom the businesses are better done, which are imparted to many. Idem.  
They that willingly go into a river, are nothing at all hurt, but they that fall in by chance, are greatly astonished: so they that advisedly come to the government of a kingdom, do moderately sway their empire, but they that rashly intrude themselves into it, afterwards repent themselves Idem.  
Boisterous winds do most of all shake the highest towers; the higher the place is, the sooner and sorer is the fall; the tree is ever weakest towards the top; in greatest charge, are greatest cares; in largest seas, are sorest tempests; envy shooteth at high marks: so a kingdom is more easily got then kept.  
As Britain would not contain Porrex and Ferrex; and as the same kingdom could not hold Belinus and Brennus: so Thebes could not contain Eteocles & Polynices; nor Rome hold Romulus & Remus.  
As jugurth could not tolerate his brethren Hiempsal and Adherbal to have part of his kingdom: so Amulius would not suffer his brother Numitor to have any participation of government with him.   

Princes.  
AS they that neither eat nor wash, but by the prescription of the physician, do not enjoy health: so they that refer all things to the judgement of the Prince, they make him more lordly, than the city is willing he should be, so that nothing can be done rightly except the prince will it so.  
As the king of the world doth regard great affairs, leaving small matters to fortune, as Euripedes saith: so a prince should not be exercised but in great and serious business  
First it is necessary that the rule or square be right and strait itself, and then it may direct other things that are applied unto it: so first it is necessary that a prince want faults himself, and then that he prescribe laws unto others. Plut.  
If you put the herb Eruggium into the mouth of a goat, when she stayeth, than all the rest do stay, until the shepherd pull out the herb: so the manners and conditions of a prince are disseminated among, the people after a wonderful manner. Idem.  
The Cybind maketh such deadly war with the eagle, that they fight together, are oftentimes taken up for a prey: so princes making mortal war between themselves, are now and then subverted of some third one.  
As it is prodigious that many suns should appear: so also is it, that there should be many monarchs, Princes or Emperors. Plin. lib. 2. cap. 31.  
As the sun is not one to a poor 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 seethe all things, yet is like to one that seethe nothing: so a prince ought to be ignorant in nothing, and yet to dissemble many things.  
As magicians do promise prodigious things, that they may allure the credulous people unto them: so princes do present great hopes unto their subjects, that they may make them more obedient unto them.  
As a vine although it be the noblest of all trees, yet needeth the supportation of reeds, props, and of other unfruitful trees: so princes, potentates, and great scholars need the help of inferior persons.  
The lion is feared of all other beasts, and yet feareth the crowing and comb of a cock: so great princes are compelled sometimes to fear the slanders and reproaches of inferior people.  
A prop if it be not strongly set in the ground, falleth down, and overthroweth whatsoever leaneth on it: so a prince except he steadfastly stick unto his maker, soon bringeth both himself, and they that consent unto him, to utter ruin. Cyprianus lib. duodecem abusionum.  
As it is the part of the sun to illuminate the world with his beams so it is the part of a prince to secure & commiserate them that be in distress. Agapetus Diaconus de officio principis.  
As dogs do watch flocks of sheep, not that they fear themselves, but the flock: so a Prince or a king ought not to live for himself, but for his people. Plutarch in Moralibus.  
As he is not only worthy of one punishment alone, that infecteth with poison a public fountain, of which all doc drink: so is he most hurtful that infecteth the Prince's mind with wicked opinions, whence so much harm redoundeth unto men. Idem de institutione principis.  
A Prince is nothing else, but a physician of the common wealth. But it is not enough for a physician that he have skilful ministers about him, unless he himself be very skilful and vigilant: so it is not enough for a Prince, if he have honest magistrates, unless he be very honest himself, by whom they may be both chosen and amended. Ibidem.  
There is nothing higher than God: so it is meet that a prince should be exceeding far removed from the base cares of peasants, and from fordid & filthy affections. Ibid.  
As the sun after the setting doth not presently hide the light: so a Prince endued with wisdom, yea after he departeth out of life, doth leave behind him peace and justice, and good government, which doth endure till tyranny overthrow it. Hector Pintus in cap. 27. Ezechtel.  
He that would see whether a fish be corrupted, doth look upon the head, for this doth first putrefy: so the prince being corrupted, they rest are easily perucrted. Wilt thou know the state of the common wealth, behold the prince. Idem in cap. pri. Esaye.  
In the upper region of the air there are no clouds, storms and thunder are engendered more low: so a prince ought to be of a settled and quiet mind, perturbations are more tolerable in men more obscure, but in princes, they are altogether intolerable. Idem. in cap. 48.  
As a physician doth not use one medicine for all diseases, no not in one disease, if so it doth vary, but observing the intentions, remissions, repletions, vacuations, and mutation of causes, doth vary many things for health, now experimenting this, no we the: so a prince ought to have variety in his guernment, he must be one in peace, & another in war, he must be are himself one way to a few, and another way to a multitude. etc. Philo lib. de joseph.  
A physician, nor a pilot are chosen by chance, but for their skill: so neither is a prince or a ruler to be chosen by hap hazard, but for his wise doom, and therefore wise Moses doth not remember in any place that rulers were chosen by lot, but he had rather that they should be brought in by voices. Idem lib. de creatione princes pis.  
As a ship cannot be without a pilot, nor an army without a captain: so a city cannot be without a prince or ruler, lest the mighty should devour the meaner sort, and the strong the weak. Chrysost. hom. 6. adpop. Antioch.  
As the colour of jacobs' rods were, such was the colour of the cattle, which were bred of the sheep conceiving in the sight of the rods: so as the actions of the prince are, such are wont to be the cogitations of the subjects. jacob is the prince, his works are the rod, his subjects the sheep, cogitations the conceaving. Hector Pintus in cap. 17. Ezechicl.  
As a man deprived of his eyes, a bideth in darkness: so a common wealth bereaved of just and wise Princes, continueth in black pitchy horror. Idem in cap. 38.  
As a captain is the eye of his army: so a prince is the eye of the common wealth. For this cause Demas an excellent orator, when he saw great Alexander dead, he compared the army of the Macedonians to a Cyclope. Ibidem.  
A governor of a ship doth seek for the best mariners, and an Architect for the skilfullest builders: so a prince ought to purchase unto himself those, that are the fittest for government. Plut. in Moralibus.  
As unskilful carvers do think that the beautifullest picture, which is the greatest: so many princes by their pride and disdain do think themselves great potentates. ibidem.  
As the blinded Cyclops stretched out his hand every way, but with no certain aim: so a great prince, that wanteth wise doom, taketh every thing in hand with great hurly burley, but with no judgement. Ibidem.  
Neither the greatness of the ship, nor the price of the wars, nor the number of passengers, doth make a good pilot ever the prouder, but the more diligent: so a good prince, the more that he governeth, he ought to be the more diligent, not the more insolent.   

The education of a Prince.  
AS he is more grievously to be punished that casts deadly poison into a fountain, whence all drink, than he that only casts it into a cup: so do they more offend, that corrupt the disposition of a Prince, than they that corrupt a private man. Plut.  
As cities were wont to honour sacrifices, because they craved of God a common good for all: so a good master of a Prince is to be honoured, who maketh the Prince such an one, that he may become profitable to all. Idem.  
As an Artisan doth more willingly make that harp, by which he knoweth Amphion is to build the walls of Thebes, then that, by which Thales is to appease the commotion of Sparta: so a philosopher doth more willingly take pains to frame the wit of a prince, that may profit the whole world, then of a private man, that pockets up knowledge for himself. Idem.   

A good Prince.  
AS God hath placed in heaven the sun, to be a most noble and excellent pattern of his beauty: so hath he placed in the common wealth a wise, just and liberal Prince, to be a representer of his virtues, Plut.  
As a Physician, when he hath drawn out much corrupt blood, doth minister unto his patiented wholesome meat: so a Prince when he hath taken away lewd and ungodly persons, doth make much of them that be good. idem.  
As a physician doth not presently cast away nor break his jarring strings, but by extension and remission doth bring them unto harmony: so a Prince ought to amend offenders, and not presently to take them out of the world, idem.  
As we own more unto that Neptune, that hath brought us home most precious merchandise: so we own more to that Prince, who bestoweth his pains for the public good, and not for his own pleasures. Seneca.  
If the planets of the world do but a little stay or err, it is done to the great hurt of all: so if a Prince go astray, or be slothful, it is to the great danger of his state and common wealth. Seneca.  
Only the King of Bees hath no sting, or at the least useth it not, beside he is greater in body, and more beautiful in show, but of lesser wings than the other Bees: so it is meet that a Prince be most gentle and courteous, and never to be far from his dominions. Plinius lib. 21. cap. 17.  
The King of Bees doth not labour himself, but walking and flying about others, doth as it were exhort them to labour: so a Prince not by labour, but by advice and commandment ought to profit his. ibidem.  
The sun is most pleasant unto them, that can behold it: so is the Prince to them, that love justice.  
As a Lion doth sooner tyrannize over a man then a woman, but toucheth not children, except famine constrain him, and spareth the suppliant and prostrate: so a Prince and those that be mighty aught to pardon inferiors, & to make trial of their strength upon them, whom it is praise worthy to over come. Plin. lib. 8. cap. 16.  
As a new seen Comet doth portend to mortal men either great good, or great harm: so a new Prince doth bring safety to his subjects, if he be good, but ruin and destruction if he be evil. Plinius libro 2. cap. 26.  
As the sun with his heat cherisheth the earth: so a good Prince with his bounty cherisheth scholars and learning.   

An evil Prince.  
AS the lightning is first seen, before the sound of the thunder be heard; and as the blood is seen before the wound: so an e●●ll prince sometimes condemneth, before the party be arraigned. Plut.  
As one fault cannot amend another: so a foolish and a wicked prince cannot amend his people. Idem.  
As the dog-star is pestilent to every body: so the power of an evil prince doth hurt all.  
Harts when they set up their ears, are of a very good hearing, but when they let them down, than they are deaf: so evil Princes hear a far off any thing that pleaseth them, but if it be otherwise, they understand not, albeit thou shoutest in their ears.  
When frogs croak above their wont, they-presage a tempest approaching: so when the speech of evil men prevails most with Princes, than confusion is at hand.  
As an eclipse of the sun doth bring great hurt to mankind: so an error of the king, although it be small, doth work great disturbance in the public state. Plinius lib. 2. cap. 10.  
A Vine except it be pruned, doth largely spread itself abroad, embracing and enfolding all things with her branches: so an ambitious Prince is always encroaching upon his neighbours except he be restrained.   

Empire.  
AS he ought not to meddle with a lute, that is unskilful in Music: so he ought not to take empire & rule upon him, that is not endued with wisdom and prudence.  
As of fire and earth, the world is compounded, as of two necessary elements, according to Plato, the earth yielding solidity, and the fire heat and form: so great empires are not compassed nor conquered, unless prowess be mingled with success and fortune, and one be an help unto the other. Plut.  
They that hunt beasts, do put on the case of a Heart, they that fowl, use feathered clothes; and every one takes heed that he do not appear unto wild Bulls in purple or red garments, or unto an Elephant in white apparel, because by these colours they are provoked to wrath and rage: so he that would tame a fierce and barbarous Nation, he must for the time apply himself unto them both in manners and apparel idem.  
As thou canst not tell, whether a vessel be sound or no, unless thou pourest water into it: so neither canst thou know a man, except thou committest empire and rule unto him. idem.   

Power.  
AS he that rideth a young Colt with a naughty Bridle, is quickly set besides the saddle: so he that in devoureth 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 unto the Septentrional pole, seemeth then least to move: so the greater the power is, the more the rashness of the mind is to be restrained. Idem.  
As ill dreams do somewhat for the time distract the mind, but do nothing else: so evil men, but without power, do little hurt. Idem.  
As the feathers in a birds wing being cut, do in time grow again: so doth power, except it be continually kerbed and repressed.  
If either Castor or Pollux appear alone, it presageth hurt, but if they show themselves jointly together, it foretelleth good luck: so it is not meet that power should be separated from wisdom, for if it be, it is very pestilent.  
As Saturn, who holdeth the highest place among the 7. Planets, is very slowly moved about in his sphere: so it is requisite that they that be in great place, and have great power be not rash and timorous. Plin. lib. 2. cap. 6.  
As some lightning doth melt brass and iron, but doth not dissolve soft wax: so the divine power, and kingly might doth rage against withstanders, but doth spare them that yield and give place.  
As raging thunderbolts do vainly tear in pieces barren mountains to no purpose: so foolish strength doth spend itself upon those things which it need not.  
As neither Egypt by reason of the heat, nor Scythia by reason of the cold, do feel any lightnings, or thunderclaps: so either great power, or extreme poverty doth make safe from reproaches.   

A Commonwealth.  
AS the temper of the world doth consist of contrary elements after a wonderful harmony: so a Commonwealth doth stand by the diverse endeavours of men.  
As a ship is joined together by many strokes, by many nails and pings, and then doth stand a certain time till the joints be well settled together, and afterwards doth cut the seas: so a Commonwealth is established by much labour, but taking increase and growth in time, it yieldeth a quiet and peaceable life unto the inhabitants. Plut.  
A governor of a ship doth something with his own hands, and somewhat by others: so in a Commonwealth, one ought not to have all offices engrossed in his hands, but one ought to have one, and another, another, for things are done better which are done by the advices & judgements of many. Idem.  
There was a time appointed unto the vestals, first, wherein they should learn; secondly, wherein they should exercise that they had learned; and thirdly, wherein they should teach others; The same thing Diana's Priests at Ephesus did: so they are to do, that are to take the government of a common wealth upon them. idem.  
As Wine doth first serve and obey the drinker, but by little and little mixing itself with the blood in the veins, doth rule over the drinker, and makes him a drunkard: so he that comes to the government of a Commonwealth, at the first apply himself to the humours of the people, but afterwards he draweth them to his purpose, and makes them his subjects and vassals. idem.  
As they that have nothing to do at home walk idly abroad: so many moth-eaten Politicians, because they have no private business of their own, they pry into & prate of Commonwealth matters. idem.  
As Spring and Autumn do endanger our bodies, by reason of change: so all innovations do offend and hurt a Commonwealth.  
When as brute creatures do leave their ordinary course of nature, it portends a tempest; that is, when Cormorants, and Gulls, do forsake the seas and rivers, when Ants hide themselves, or cast out their eggs, and when worms crawl out of the earth: so when the wicked are audacious, the religious mute, the people wise, the Prince's dotards, and the Priests together by the ears for earthly matters, than it presageth the ruin of a commonwealth.  
As the life of all the members proceedeth from the heart: so from the Commonwealth proceedeth the common good of every one, and of the safety of it dependeth the safety of all. Geminianus, li. 6. de homine; & eius membris. cap. 57   

A Captain.  
AS the purge Elleborum raiseth all within, and first goeth out itself: so a valiant Captain exhorting his Soldiers to be valorous, first issueth upon the enemy himself, as Herophilus sayeth in Pliny.  
As a Prince is the eye of a Commonwealth: so a Captain is the eye of the army. Hector Pintus in cap. 38. Ezechiel.  
As a Pilot is chosen for his skill in navigation: so a Captain ought to be made choice of for his expertness in feats of arms.   

War.  
AS in admirable cunning, and curious workmanship, but unprofitable, there is greater praise given unto the workman, by whose art it is made, then unto the king by whose cost it is effected: so the greatest glory of war consists in the hired soldior, by whose industry the battle is strooken, but the least part doth return unto the kings, who also hire the soldiers with other men's money.  
As Herostratus, an obscure & base man, could easily burn the temple of Ephesian Diana, which was 220. years a building of all Asia, at the costs of so many kings, & beautified with the labours and cunning of so many excellent workmen: so it is a most easy matter to overthrow and subvert famous & admired cities, but very hard and difficult to re-edify & raise them up again.  
As the wings of birds being clipped, in time do grow out again: so warlike forces do continually gather head, except thou often curb them and keep them under.  
Dragon's sucking the blood of Elephants, do kill them, and they in like manner being drunken with their blood, are squeezed in pieces by the fall of the Elephant, and so die: so oftentimes in war, both parts do destroy, and are destroyed, and both sides do endamage, and are endamaged. Plin lib. 8. cap. 12.  
A Ploughman except he be crooked, and bending to his labour, he doth never make clean work, nor furrow his land handsomely, as the people of the old world were wont to say: so a soldier, except he can swear, swagger, rob, ravish maids, and deflower matrons, and play the villain in grain, is scarcely counted a man at arms in these corrupt times.  
Aristotle writeth in his ninth book de Historia animalium, that the Cybind & the Eagle do so vehemently contend & strive, that oftentimes clasping together in the air, they fall down unto the earth, and are taken up alive of shepherds: so now and then it cometh to pass, that whilst princes perversely exercise mortal and deadly wars between themselves, and other invader comes and subverts them both.   

Victory:  
A Lion is easily taken, if a cloak or a garment be cast before his eyes, otherwise he is inexpugnable: so it is easy to get the victory over the strongest, if his disposition be known.  
As a Lion doth more rage against a man, then against a woman, but toucheth not children, except hunger constrain him, and spareth the suppliant and prostrate: so the mighty aught to pardon the weak, and to try their strength against them, whom it is glorious to overcome.   

Laws.  
AS that rule ought to be strait, by which other things are squared: so it is necessary that a Lawmaker be without vices himself, that he may prescribe right Laws unto others. Plut.  
As crows break thorough spider's webs, but flies are entangled: so laws do vex the commonalty, but are broken without punishment of mighty and great persons. Anacharsis.  
As the best remedies and medicines proceed from the worst diseases: so good laws are made of evil manners.  
As in a Lute, harmony is not made by the touch of one string, but all the strings are to be strooken numerously & harmoniously: so in the virtue of our minds the observation of one law is not enough for us unto salvation, but all are to be kept with great diligence. Chrysost. hom. 36. de virtutibus & vitijs.  
As where there are many Physicians, there are many diseases: so where there are many laws, there are many vices: Arcesilaus apud Laertium lib. 4. cap. 6.  
As a strong wall doth defence a city: so doth good laws defend common wealths. Dion orat. 74. De lege.  
Sailors that take notice of landmarks, do the safeliest come to a haven: so they that live according to law, do the safeliest pass over the course of their lives, and at the last find a quiet and peaceable harbour. ibidem.  
As he is not a man, who wants reason: so that will not long be a City, which is not governed with laws. Idem orat. 36. Borysthenica.  
Where thou seest abundance of Apothecaries, and affluence of drugs, there thou mayst deem that there are many diseases: so where thou seest innumerable laws, there it is certain, that there the men are exceeding wicked and irreligious. Aristoteles apud Stobaeum.  
As the body doth come to nought with out the soul: so a City is subverted, that is governed by no laws. Demosthenes apud Maxim. serm. 58.  
As a perfect Grammarian hath no need of precepts for his Art: so a perfect just man hath no need of any law. Philo. lib. 1. Allegoriarum legis.  
As the soul is the life of the body: so the law is the life of a City. Stobaeus sermone 41.  
As diseases were before remedies for them: so evil misdemeanours were before the constitution of good laws. Philippus Beroaldus, in oratione habita in enarratione Verrinarum.   

Lawyers.  
AS one Goasehauke is enough for one shire: so one lawyer is enough for a city; and therefore the city of Basil, maintains but one only lawyer, as Peter Ramus saith in his Basilca.  
As the Swissers and Logic fight for every body: so do Lawyers.  
As Summoners live of the sins of the people: so do lawyers.  
As Arcesilaus said, that where there were many Physicians, there were many diseases: so Plato said, that that Commonwealth was miserable, where the multitude of Lawyers did abound. Therefore very well saith our English Satirist:  
Woe to the weal where many lawyers be,  
For sure there is much store of malady.  
Sheep that go for shelter to a bush, leave their fleece behind them, and return naked: so men that go for redress of wrong to Lawyers, leave their wealth behind them, and return moneyless.  
As lecherous and luxurious persons do spend themselves upon whores: so envious and malicious people do consume themselves upon lawyers.  
As a balance stoopeth to that side, whence it receiveth most weight: so lawyers favour him most, that giveth most.  
As a Horseleech is an exceeding waster of the humours of that body it seizeth upon: so Lawyers are exceeding consumers of that man's wealth they deal with; whereupon a Lawyer is called in Iwenall, Hirudo forensis, ab Hirudine, a Horseleech or bloodsucker. Nomen habet a re. Conueniunt rebus nomina saepè suis.  
As our wickedness maketh a lawyer necessary: so necessity maketh him honourable; and therefore he is not in the deepest truth to stand in rank either with the Divine, Historian or Philosopher. Sir Philip Sidney in his Apology for Poetry.  
Many Taverns and Taphouses do nourish intemperancy and incontinency: so many Lawyers, and Pettifoggers do not only kindle, but also maintain quarrels, discord and variance.  
A few great potentates in a state do well, but a multitude of them are not so convenient: so a few Lawyers are tolerable, but the abundant rabble of them are as intolerable, as the multitude of Friars were.  
Flies feed upon ulcers: so Lawyers upon discord.  
Vulture's prey upon dead carrion: so lawyers upon dissentious & discordious persons   

A judge.  
AS he that shooteth an arrow directeth it unto the mark, neither doth he aim it gone, short, or wide: so a just judge will do, neither will accept the person in judgement. Basilus in principium proverbiorum.  
As a just pair of scales, is neither corrected by a true balance, nor judged by a false: so a just judge is neither examined of the righteous, nor rightly reprehended of the wicked. Epictet. apud Maximum serm. 5. & apud Stobaeum serm. 5. de justitia.  
As a line drawn diameterwise in a geometrical figure doth equally divide one side from another: so a judge must be partial to neither side.  
As they that would see more sharply and certainly, do shut one of their eyes: so a judge shall more directly understand the truteh, if he hath no respect of persons.  
As the sun is not one to a poor man, and other to a rich man, but alike common to all: so a judge must not respect the person but the matter.   

judgement.  
AS expounders of the scriptures, do open the mysteries of them, as much as they can: so of hard and abstruse matters we must judge warely and circumspectly. Plutarch.  
Strait things being put in the water, seem to be crooked and broken: so when we judge amiss of matters, the fault is in us, not in the matter. Seneca.  
As Tymanthes, who portrayed Iphigenia, expressed all the affections and passions of others, but covered with a vail Agamemnon's countenance: so some things are better left to every one's judgement and consideration, then expressed with words.   

Magistrates.  
AS Physicians provide for the health of the body: so Magistrates provide for the heath of the City. Philo libro de joseph.  
As fire of his own nature, retains heat, and heats things moved unto it: so a Magistrate ought not only to be full of justice himself, but also to administer it unto others. Idem lib. de judice.  
As thunderbolts fall to the danger of few, but to the fear of all: so magistrates ought more to terrify then to hurt. Seneca lib. 3. de ira Dei.  
Alexander caused Bucephalus being old to be carried of other Horses to the battle, that being fresh and untired, he might the better serve his purpose in the war: so we are to use the diligence and industry of old and ancient magistrates; we are to rid them of as much labour, as we can, that they may be reserved for necessary uses. Plutarch in Moralibus.  
A stage-player doth so add gesture unto his part, that he doth not pass beyond his lines: so he that taketh Magistracy upon him, must not pass the prescript of the law, or of his King. Ibidem.  
As longing women do greedily devour hurtful meats, and a little after do cast them up again: so the common people, either through foolishness or for want of better, do elect any magistrates, and afterwards do reject them. ibidem.  
They that sail in the same ship, & they that war in the same tents, aught to help one another: so ought they that bear office in a common wealth. ibidem.  
They that have safely sailed by the Syrteses, and shipwreck themselves by the Haven, perform no great matter: so they that laudably carry themselves in one or two offices, and afterwards fail in the chiefest, deserve small commendations. ibidem.  
As the seas are such, as the winds are, that toss and turmoil them: so the multitude in such, as the magistrates are that rule them.  
As a Physician ought to seek for the profit of his patient, and not for his own: so ought a magistrate, to seek for the public good, & not for his private gain. Patritius Senensis lib. 2. tit. 1. de institutione regis.  
A Painter doth not only adorn with his pencil the eyes and the face, but beautifieth with variety of colours the whole picture: so a good magistrate doth not only order one kind of people in his common wealth, but bringeth happiness to the whole state. ibidem.  
He that learneth music, doth spoil his first instruments: so an ignorant and unskilful Magistrate doth great hurt to those he rules over. Erasmus in Similibus.  
As that medicine is better, that cureth the corrupted parts of the body, then that which rots them off: so that Magistrate is better that correcteth evil Citizens, than he that takes their lives from them. ibidem  
Change of air and diet, doth offend: 〈…〉 doth change of Princes and Magistrates, because all innovation bringeth disturbance. ibidem.  
Corrupt bodies pertain to the physicians cure: so corrupt conditions belong to the Magistrates office. Demosthenes, de legibus ac earum laudibus, Orat. 2. contra Aristogit.   

Vengeance.  
AS some rivers do suddenly hide themselves under the earth, which nevertheless are carried 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 Physicians do meet with some diseases before they appear: so God doth punish some things, that they may not be done. Idem.  
As Physicians do scorch the great toe in the cure of the hyp-gout, and when it paineth in one place, they remove the medicine to another place: so God sometimes casteth vengeance upon the children, that he may cure and recall the parents. Idem.  
As God is angry at him, that imitateth his thunder and lightning, & casteth him into hell, as he did Salmoneus: so he heapeth vengeance upon the heads of the proud and arrogant, that emulate his greatness, but do not imitate his goodness. Idem.  
As a father seeing his child willing to cut a thing, doth take the knife and cut it himself: so reason taking vengnace out of the hands of wrath, doth profitably chastise. idem.  
He that taught us to shoot, did not forbid us to dart, but forbade us to aim amiss: so punishment and vengeance is not forbidden, but it is to be done opportunely and in place. idem.  
Certain remedies are more grievous, than the disease itself, that it is easier to die, than so to be cured; as to suck out the blood from the fresh bleeding wounds of dying sword-players: so it is sometimes safer to suffer an injury, then to revenge it with a greater discommodity; it is better to have peace, although it be not very just and equal, then to bring upon us war with a thousand calamities.   

Punishment.  
AS they that are pined away with a long consumption, do not escape death, but do die lingeringly: so they that are not forth with punished, do not scape scorfree, but are tortured with a long punishment, which is bred through a fearful expectation of it. Plutarch.  
Slothful sailors do lie lazily snorting in the haven in fair weather, and afterwards when the winds be aloft are constrained to sail with danger: so he that punisheth not when he is quiet in mind, sometimes is forced to punish when he is angry. idem.  
He that taught us to shoot, did not forbid us to dart, but did forbid us to err, & wander from the mark: so punishment is not forbidden, but is conveniently to be done in time and place.  
As the gall of the Hyena and the spawn of a Sea-calf, and other parts of hurtful beasts are very effectual in medicine against great diseases: so God useth now and then the wickedest tyrants for the punishment of vices. Plut.  
As of a Viper, a Crocodile, and other poisonful beasts, Physicians do make remedies against poison: so punishment doth either drive or recall many from vices.  
For the biting of an Asp there is no remedy, but that the bitten part be cut off: so some vices are only healed by the punishment of death.  
As a tree lopped of her branches, doth spring again, but being plucked up by the roots, doth no more grow: so vice, if it be altogether taken away by punishment, doth no more increase. Plinius lib. 22. cap. 13.  
Storks, when they fly into the field called Pythonis Come, a place of Asia, do tear in pieces that Stork that cometh 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 public and solemn punishment of some few or one.  
As that Physic is more to be approved, which doth heal the corrupted parts of the body, then that which doth cut them off: so that magistrate is better, which by some moderate punishment doth correct his citizens, than he, that cuts them off.   

Banishment.  
THere be many meats which are sour in the mouth, and sharp in the Maw, but if thou mingle them with sweet sauces, they yield both a pleasant taste and wholesome nourishment; diverse colours offend the eyes, yet having green among them, whet the sight: so banishment guided with the rules of Philosophy, becometh more tolerable.  
He that is cold doth not cover himself with care but with clothes; he that is washed in rain drieth himself by the fire, not by his fancy: so he that is banished, ought not with tears to bewail his hap, but with wisdom to heal his hurt.  
As Socrates would neither call himself an Athenian neither a Grecian, but a Citizen of the world: so Plato would never account him banished, that had the sun, fire, air, water and earth, that he had before, where he felt the winter's blast, and the summer's blaze, where the same sun and the same Moon shined.  
As all the Athenians dwelled not in Colliton, nor every Corinthian in Graecia, nor all the Lacedæmonians in Pitania: so every man cannot sojourn in his ●a●●ue soil.  
As he that having a fair Orchard, seeing one tree blasted, recoumpteth the discommodity of that, and passeth over in silence, the fruitfulness of the other: so he that is banished doth always lament the loss of his house, & the shame of his exile, not rejoicing at the liberty, quietness and pleasure he enjoyeth by that sweet punishment.  
The Kings of Persia were deemed happy in that they passed their winter in Babylon; in Media their Summer; and their spring in Susis: so certainly the exile in this may be as happy as any King in Persia, for he may at his leisure being at his own pleasure, lead his winter in Athens, his summer in Naples, & his spring in Argos,  
The Pine Tree groweth as soon in Pharaoh as in Ida, the Nightingale singeth as sweetly in the deserts as in the woods of Crete: so a wise man liveth as well being exiled into a far country, as in his own home.  
The Moon shineth as well at Corinth as at Athens, and the Honey that the Bee gathereth at Mautua is as sweet, as that she gathereth in Hybla: so a contented Cosmopolite, though banished from his own country, may live as well in an other.  
As M. Furius Camillus was banished of the ingrateful Romans: so Bellisarius that valiant Captain was both banished, and his eyes pulled out of justinianus.  
As Alcibiades being banished by the Athenians, became chief Captain of the army of the Lacedæmonians: so Coriolanus was more beloved of the Volscians among whom he lived in exile, then of the Romans with whom he was a citizen.  
As Cadmus the King of Thebes was driven out of the self same City, which he had builded, and died old in exile among the Illirians: so Theseus whose famous acts are so blazed abroad through all the world, was driven out of Athens by the self same Citizens, which he himself had placed, and died an old banished man in Tyrus.  
As Solon, who governed his citizens with most golden laws, was notwithstanding exiled by them into Cyprus: so Lycurgus, for all his prudent policy in governing 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 days in exile: so Syphax the great King of Numidia seeing his City taken, and his wife Sophonisba in the arms of his mortal foe Masynissa, and that his misery should be a trumpet to sound out Scipio's triumph, ended his life both exiled and imprisoned.   

Travailing.  
AS the wandering stars are not happier than the fixed stars, because they wander: so a travailer is not happier, than he that stayeth at home, in that he doth travel. Plutarch. in Moralibus.  
If Ants be excluded their holes, and Bees their hives, they stray far abroad: so some if they once go out of their country, think themselves banished. ibidem.  
As snails always carry their houses about with them: so some abhor to travel into strange countries. ibidem.  
As the herb Aspalacus liveth no where but in Boetia, where it is bred, but presently dieth if it be elsewhere transplanted: so many cannot by any means live in a foreign Country, because they are instructed in no art. Erasmus in similibus.  
As the beast Tarandus imitateth in the colour of his hair, the colour of all trees, plants, and places he lieth under, or in: so he shall be more safe, that in travel imitateth the customs and conditions of that country he traveleth to. ibidem.  
As in Africa the south wind is clear and fair, and the north wind cloudy, against the nature of all other Countries; so some with the region do change their manners and conditions. ibidem.  
The herb Empetron, called in Latin Calcifraga, in English Sampire, the nearer the sea it is, the less salt it is, but the further off it is, the salter it is: so some in France resemble Germans, but being in Germany resemble Frenchmen, and the further they are from a Country, the more they resemble it.  
A horse in a Mault-mill, is as far in the morning as at night, when he hath done his days work: so many travelers are as wise, when they go forth, as when they come home.  
Many schoolmasters are as rich, when they leave teaching, as when they begin: so are many travelers, whether you respect crowns in their purses, or knowledge in their minds.  
As the young scholar in Athens went to hear Demosthenes' eloquence at Corinth, and was entangled with Lais beauty: so most of our travailers which pretend to get, a smack of strange language to sharpen their wits, are infected with vanity in following their wills.  
The bird Acanthis being bred in the Thistles, will lie in the Thistles; the Grasshopper being sprung of the grass, will rather die then depart from the grass: so many are so far from traveling, that they cannot abide to leave the sight of the smoke of their own chimneys.  
As the snail that crept out of her shell, was turned eftsoons into a toad, & thereby was forced to make a stool to sit on, disdaining her own house: so the traveler that stragleth from his own country, is in short time transformed into so monstrous a shape, that he is fain to alter his mansion with his manners, and to live where he can, not where he would.  
No Moss will stick to the stone of Sisyphus, no grass hang on the heels of Mercury: so no butter will cleave on the bread of a traveler.  
As the Eagle at every flight looseth a feather, which maketh her bald in her age: so the traveler in every country looseth some fleece, which maketh him a beggar in his youth, by buying that with a pound which he cannot sell again for a penny. Repentance.  
As wines made of good grapes are more wholesome being drawn from their Lees: so those which for a good cause departed their country, are as men of a singular & divine quality to be embraced of all sorts.   

The world.  
AS a house made to dwell in doth perceive nothing of itself, but is subject to the lord that made it, & that inhabiteth it: so the world perceiving nothing of itself is subject to God that made it, who made it for his own use. Lactantius. lib. 2. cap. 6.  
As a Book deciphers the mind of the author: so the world, as a written Book doth witness and contestate the glory of God, and his royal majesty. Basil. hom. 1 1. exameron.  
As milk is presently curdled: so the world presently was. justinus, quaest. 3. earum quas gentes ponebant Christianis.  
When we see an excellent piece of workmanship, we praise both the work and workman: so when we cast our eyes upon the glorious fabric of the world, we should not only bestow commendations upon it, but also magnify God, that made it. Theodoretus, serm. 3. de providentia.  
When we hear an instrument of Music melodiously tuned, consisting of diverse sounds, of Means, tenors, Trebles, Countertenours, and Bases, we know that there is one that doth thus harmoniouslie order it: so when we see the concordious disposition of the world, where things inferior do not rise against superior, nor low things against lofty, we are to know, that it is only God that doth thus moderate them. Hector Pintus in cap. 1. Ezechiel.  
When we see in a city sundry sorts of people, noble, and vulgar, rich and poor, young and old, to live in love and peace without injurying one another, we presently judge that the ruler is just, mighty and wise: so when we view the huge mass of the world, and the great concord of so many different things, we cannot but wonder at the justice, omnipotency, & wisdom of the creator and governor of them. ibidem.  
Although a tree bring forth many branches, yet there is but one root 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 impotency, that he made but one world, and not many: so he cannot be accused of imperfection, that he did not make the world, as soon as he was himself, but when he would. justinus, in Resutatione responsionis Gentilis ad 3. quaest. Christianorum.  
An husbandman doth sow in one ground wheat, in another barley, in another, other seeds: so God hath planted immortality in heaven, alteration and change upon the earth, and in the whole world life, and motion. Trismegistus, in Pymandro.   

The love and vanity of the world.  
AS the fish Lepo, or Mole, doth stick unto sea rocks: so many men cleave unto the world, and contemn immortality. Clemens Alexandrinus in exhortatione ad gentes.  
As the same eyes cannot at one time behold heaven and earth: so the love of the world, and the love of God cannot dwell together in one heart. Cyprianus. de 12. Ascensionibus.  
As children do more admire and love a Baby of clouts, than a beautiful woman: so worldlings do more esteem the pelf and trash of this world, than the pleasures and treasures of heaven. Chrysost. hom. 80. in joannem.  
It is in vain to power water into a sieve; to snatch at the flame of fire; and to beat the air: so the love of the world is vain, and extreme vanity. Idem hom. 77. in Matth.  
As pitch doth pollute; as lime doth detain; as a snare doth enthrall: so doth the love of the world pollute, detain and enthrall. Dugo Philonius de scientia bene moriends.  
As the beauty of a whore doth allure: so the garishness of the world doth entice. Isaac presbyter de mundi contemptu, cap. 2,  
As the sea doth one while cast shell fishes, cramp fishes, and weeds upon the shore without water, and by and by doth sup them in again, and carry them into the deep: so the world doth sometimes banish us, and sometimes receive us, and when we think ourselves safe on the shore, than we perceive ourselves deceived, and tossed with variety of calamities. Hector Pintus in cap. 3. Ezechiel.   

The contempt of the world.  
Swallows, as sayeth Solinus, do not build their nests in ruinous houses, or in ill-built edifices: so neither should men build their Mansions and Tabernacles in this ruinous and tottering world. Hector Pintus in cap. 10. Ezechiel.  
As they that live in a ship, are neither fed, nor clothed of it, but have their maintenance from else where: so the souls of Christians living in this world take their celestial food, and spiritual clothing, not from this World, but from heaven. Macarius, hom. 44.  
A child when he is hungry, setteth nought by his costly jewels, and sumptuous apparel, but only setteth his mind upon his mother's dug, whereby he may be refreshed and nourished: so a Christian ought to contemn all the enticements of this world, and wholly repose himself upon God. Idem hom. 45.  
Children in their nonage delight in trifles, but when they grow men, they contemn such vanities: so worldlings, being ignorant as children, do love the vanities of this world, but wise men growing to some ripeness in Christianity, do contemn and despise them. Nilus in lib. ascetico.  
As sailors cast their preciousest jewels into the sea to save their lives: so we must cast from us all the pelf and pleasures of this world to save a better life. Ibidem.  
A woman that is with child with a male, is less troubled both in the bearing and birth: so the evangelical Margarite is compassed with lesser dolour, then worldly substance, therefore let us embrace the first, as worthy of our pains, and contemn the other with all the vain gains.   

Reason.  
AS a ship, that hath firm anchorage, can make stay in any haven: so the mind, if it be ordered by right reason, can live quietly in any place. Plutarch in Moral.  
As a grasshopper and a hawk do not see alike; and as an eagle and a partridge do not fly alike: so all, that are partakers of reason, are not of like force in the sharpness of disputation, and wittiness of reasoning. Ibidem.  
As a monitor sitting by a boy doth always admonish him, that he offend not: so reason being always present with the mind, doth not suffer it at any time to err and offend, ibidem.  
It is not enough to have a sound body, but it is also requisite, that it be of a good habit and strong: so the reason ought not only to be pure, and free from vices, but to be courageous and well fortified. Ibidem.  
As a stern and a bridle are not sufficient, unless there be some present that can moderate and rule them: so eloquence is not sufficient to moderate and govern the people, unless reason be present also the moderator of the speech. ibidem.  
If there were no sun, we should have eternal night: so if we had no reason, we should nothing at all differ from brute beasts. ibidem.  
In a great storm a ship is not stayed, unless a weighty anchor be surely fixed in the bottom of the water: so in the great hurley burley of businesses, great reason ought to bridle the mind, lest it be carried away of affections. Ibidem.  
The seeds of a Cypress tree are so small, that they can scarcely be discerned with the eyes, and yet a great and tall tree doth spring from so small a seed: so reason is a very little thing and occult, but yet is very great, if it show itself, and unfold his force. Plin. li. 17. cap. 10.  
As great weights, that no man's strength can poise, are easily hoist aloft by engines and devices: so that which we cannot do by force, is easily brought to pass by art and reason. Idem.  
As horses, that are grown fierce and cruel, by reason of their often fight in the wars, are delivered unto riders and tamers, that they may become more gentle and tractable: so men that are poud & puffed up through prosperity, are to be brought to reasons school, that they may look into the imbecility of humane affairs, and see the variety and mutability of fortune and blind chance. Cicero lib. 1. Offie.  
As nature doth not bring forth her goodness except it be ripe and mature: so the good of man is not in man, except perfect reason be with it. Seneca lib. 2. epist. 125.  
As the whole body doth yield obedience unto the soul, for by the souls command we lie down and rise up: so the whole multitude is ruled by reason, and bended by the awe of this commander. 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 sail; and as that is not the best sword. which hath a golden scabbard, 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 judgement. Idem. epist. 77.  
As a naughty boy doth hate his schoolmaster, or any one that wisheth him well, and corrects him for his faults: so he that is in love with his affections doth hate right reason, which should govern him. Philo lib. de sacrific. Abelis.  
As it is absurd, that a good master should be under subjection to a wicked servant: so is it absurd, that the reasonable and immortal soul should be in servitude to the brutish and corruptible body. Thalassus ad Paulinum presbyterum.  
As nature hath given to divers kinds of creatures divers defences for the preservation of their lives and safeties, as strength to Lions, swiftness to Hearts, swimming to Fishes, flying to Fowls, and caverns in the earth to creeping things: so unto man hath God given reason, by which he subdueth all other creatures. Tyrius Platonicus, serm. 10.  
As a ship in a tempest is easily drowned, unless the pilot manage it by his industry: so affections do draw a man from ill to worse, unless they be governed by sound and  reason. Antonius, ser. 76. part 2.  
As a ship, that wants a good pilot is driven in stormy weather against rocks: so a man that wants reason in the mutiny and tumult of his affections is swallowed up of his passions. Laurentius justinianus de contemptu mundi, cap. 1.   

Scholars.  
AS one going to fetch fire at an other man's house, and finding a good fire there, doth sit him down by it, and there doth stay: so some scholars always cleave unto their masters; neither do light their own wits, that at home they may enjoy their own fire. Plut.  
As a bird, whatsoever meat she getteth, presently carrieth it to her young ones, and is never the better for it herself: so some do therefore learn, that they may presently teach others, becoming never the better themselves. Idem.  
As slothful and greedy curs do at home tear and bite the skins of wild beasts, but in hunting do not once touch them: so some praeposterously studious do deal only with trifles, and never come to the touch of learning. Idem.  
As many women do not conceive by some men, but being joined to others become fruitful: so there be some, that with some masters are indocible, but do profit with other teachers: because as between bodies, so between wits, there is a sympathy, and an Antipathy.  
As planters of trees by all means seek their increase; so scholars should by all means seek their profit in learning. Phillo Indaeus lib. de Agricultura.  
The divine law pronounceth those beasts unclean, that do not chew their cud: so learning pronounceth those scholars unsufficient and non-proficients, who do not meditate, & ruminate on those things they hear. Philo lib. de agricultura.  
Hunting dogs follow the wild beast this way and that way: so good scholars hunt after a thing not understood this way and that way, until they attain the undentanding of it. Cyrillus Alex in joan. lib. 1. cap. 2.  
As husbandmen hedge in their trees: so should good school masters with good manners hedge in the wit, and disposition of the scholar, whereby the blossoms of learning, may the sooner increase to a bud.  
As naughty women, having trod awry, conceal the names of the right fathers of their children: so many scholars stealing their learning from divers authors do conceal conceal their names; which is palpable theft and no plain dealing. Ingenui pudoris est (ut 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.   

Study.  
AS that which thou engravest in steel and marble with great labour, endureth longest: so that we learn with great study, we never forget.  
As they that love lightly, do rejoice at the presence of a friend, but being absent do easily forget him; but they that love entirely and dearly, do not suffer that to be absent from them, which they love: so some are easily pulled by businesses from the study of philosophy; but they that truly love her, neglect all things before they will be drawn from her, neither can any thing without her be pleasant unto them. Plut.  
As beasts feed one one where, and another, another where: so one man studieth divinity, and other law, another physic, another philosophy, and an other followeth arms.  
As Hermophrodytes called also Androgyni do so resemble both sexes, that they are neither men nor women: so some, whilst they study to be both divines, and thetoricians, are acknowledged of neither.  
As from the people called Seres there comes the softest silks, and the hardest iron: so from some divers studies and contrarious endeavours do proceed.  
The Crocodile sometimes liveth in the water, and sometimes on the land, she layeth her eggs on the land, and getteth her prey in the water: so whilst some study to be both prelate's & courtier's, they become pestilent members both in Church and court.  
Wine moderately drunk doth strengthen the sinews, and corroborat the sight, but taken immoderately doth hurt them both: so by moderate study the life is adorned, but immoderately applied, it is much harmed.  
A vine except it be now and then pruned, perisheth and becometh barren through her own fruitfulness: so a pregnant and fruitful wit taking immoderate pains in study, is consumed by his own labour.  
Protogenes, being otherwise an excellent painter, is taxed, because he knew no time to take his hand from the table: so some students and writers are much to blame, because they neither know time to leave of their study, nor know not when a thing is sufficiently amended.  
Nightingales do so contend in singing, that they die in the contention, their breath rather failing them then their song: so some by too much study extinguish their health, & whilst they would be overcome of none in study, they perish in their endeavours, Plin. lib. 10. cap. 29.   

Contemplation.  
AS their eyes are dimmed that come out of the clear sun into a dark place: so also are the eyes of their mind that come from the contemplation of divine matters unto human. Seneca.  
As a sapphire is of the colour of a fair sky: so contemplative men are of a quiet and celestial conversation. F. joannes a S. Gemintano lib. 2. de Metakis et Lapid. cap. 6.  
As the Lazull stone is better, the more it doth resemble a celestial colour: so contemplative men are the better the more they resemble celestial citizens. ibidem.  
As the Lazull stone being puluerizd doth cure the quartain fever: so the contemplation of celestial things doth banish idleness. Ibidem.  
As the juice of Mandrake drunk with wine, doth make the body senseless of pain: so contemplation mingled with the wine of divine love, and eternal comfort doth make the soul forget worldly vanities. Ibidem.  
As the wild fig tree ripeneth the good fig tree: so the active life maketh the contemplative fruitful. Ibidem.  
As a wine cellar ought to be removed from heat: so a contemplative life ought to be free from the heat of concupiscence. Idem lib. 9 de Artificib. et Reb. Artif. cap. 1.   

Sophisters.  
AS jugglers, and they that play tricks of legerdemain do deceive us, and that with a certain pleasure: so to be entangled in sophistications in ridiculous, not dangerous. Seneca.  
As meat ill savouring, doth not seem to savour ill to them that have 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 drunk with such trifles, nay they seem unto them beautiful and elegant.  
As the Panther doth savour well, but only to beasts, which he allureth unto him, and not unto men: so Scotus, I●●uell, Faber, Buridanus, Borreus, Burleus, Clictovius, Dorbell, johannes de Celaia, Clilbertus' Crab, and other such crabbed and obscure Sophisters are more pleasant than any spice unto beetleheaded plodders, but more loathsome than any uncleanness to fine and fresh wits.  
As the horns of the beast Bonasus are only a burden unto him, and of no use, they are so wound one within another: so sophisters have logic and reason, but it is so sophisticated, that they: can wine no body by it. Plin. lib. 8. cap. 15.  
As whores do deceive youngmen by guileful speeches: so sophisters do ensnare fools in the deceitful nets of false syllogisms. Olympiodorus in Ecclesiasten, cap. 7.  
A lecherous eunuch would seem to do much, but can do just nothing: so a bragging sophister would seem to prove much, when he proveth just nothing. Dion Nycaenus de regno orat. 4.  
A wanton ill hunting dog taking a false sent, doth draw by his opening the other dogs after him: so an idle headed sophister doth by his quirks and quiddities draw the rude company of foolish people after him. Ibidem.  
As grasshoppers are full of noise: so sophisters are full of words. Clemens Alex. lib. 1. storm.   

Memory.  
AS books are consumed with worms, that are never looked upon: so memory perisheth except it be renewed. Seneca.  
Little fishes slip through nets, but great fishes are taken: so small things slip out of the memory, when as great matters stay still. Erasmus.  
As pies have a wonderful desire to imitate the voice of man, so that through extreme endeavour they sometimes kill themselves: so it is marvelous pleasant and delightsome to many to learn by heart poems, songs and sonnets, and to sing them, albeit they understand them not. Conradus Lycosthenes Rubeaquensis.  
As Lupus Ceruarius, a beast engendered of a hind, and a wolf, doth 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 speak of when as they hear words 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 thing cometh into the memory, another thing is thrust out, therefore the memory is always 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 could rehearse after one, by hearing two hundred verses; yea, a greater marvel of memory, he could recite two thousand names of men, being repeated once before him, with as good a memory, as he that first named them: so Carmides of Greece was so famous for this faculty, that the never beard any reading, but he could repeat it word by word without writing, were the writing or reading never so long, he would not misle a syllable   

Learning.  
AS it maketh nothing to the dispatch of the journey to have known the way, except thou hast endeavour and strength to walk: so learning doth nothing profit, if thine own virtue be wanting. Lactantius lib. 6. cap. 5.  
As the maturity of things have their seasons, flowers in the spring; corn in summer, and apples in autumn: so the fruits of winter is learning. Basilius' epistol. 172.  
As hunting dogs by the scent do follow wild beasts a far off: so the lovers of learning do follow after justice and other virtues being enamoured with the sweet smell that comes from them. Phio libide somnijs.  
As wells, whence much water is drawn, are not only not diminished, but made the sweeter: so learning and science by teaching and infusing it into others is not decreased, but increased. Idem lib. de somnijs et lib. de gigantibus.  
As a light lighting many lights, continueth of the same bigness, & is not lessened: so science in men by imparting it, is not annihilated. Ibidem.  
As the images of our absent friends are grateful unto us, because by a false solace they lighten the languorment of their absence: so much more must learning be welcome unto us, which is the true footestep of an absent friend, and a true note of of his perfection. Seneca epist. 10  
The crocodile otherwise a dangerous and an invincible creature, yet so feareth the men of the isle Tentyra, that at their voice she is affrighted, so tyrants albeit they contemn all men, yet they fear the writings of the learned, as Tiberius did. Plinius lib. 8. cap. 25.  
As walls area defence unto a city: so learning unto the mind. Democratus apud Antonium in Melissapart, 1, serm. 50.  
As husbandmen more willingly see the ears of corn hanging downwards, then standing up, because the one is fruitful, the other fruitless: so learning and philosophy had rather see her scholars submiss and humble, the● lofty and swelled with glory, for the one becometh profitable, the other vain Plutarch in Moralibus.  
Nightingales are so delighted with singing, that they die with contending, their wind sooner fails them, than their song● so some through an immoderate love of learning do shipwreck their health, and whilst in learning they will of none be overcome, they perish in their endeavours. Plinius lib. 10. cap. 26.  
Elephants although they cannot swim, yet they are wonderfully delighted in rivers: so some although they are ignorant of learning, yet they desire to be conversant with learned men. idem. lib. 8. cap. 5.  
Nectar the drink of the Gods, the more it was drunk, the more it would overflow the brim of the cup; the stone that groweth in the river of Caria, the more it is cut, the more it increaseth: so learning the more it is exercised, the more it increaseth, and the more it is published, the more it is propagated.   

The manner of learning.  
AS before we be familiarly acquainted, many things offend us in a man which after acquaintance we like very well of: so in learning and Philosophy, the first tediousness is to be tolerated, until through use it become easy and pleasant. Plut.  
Vessels do fit and incline themselves to receive that, which is powered into them: so he that learneth must apply himself, that none of those things run out, which are profitably taught. idem.  
The ears of putrefied vessels, are rather filled with any thing, then with that is necessary: so some forthwith do learn foolish things. idem.   

An Orator.  
AS a learned Physician is known by a desperate disease, and a good Pilot in a storm: so a cunning Orator is discerned in pleading and persuading difficult and serious matters. Sidonius, in Epistol. ad Rauricium suum.  
As a careful Physician, before he applieth his medicine, doth not only search out the nature of the disease, but also the manner of the living of the diseased, and the nature of his bodie● so also an Orator, when he taketh a doubtful and weighty matter in hand, he must by all possible means search out, what the judges think, what they expect, what they would, & by what speech they will be the soon lead. Cicero lib. 2. de Oratore.  
As there is no matter so combustible, which taketh fire, except fire be put unto it: so there is no mind so ready to conceive the force of an Orator, which can be inflamed by his speech, unless the Orator himself come inflamed and burning unto it. Ibidem.  
As it was said of the Greek musicans, that they became pipers, that could not prove Harpers: so we see many that when they cannot become Orators, prove Lawyers. Idem, orat. pro Murena.  
As certain vessels of Clay are had in estimation, by reason of the Art, that is used in making them: so many times a matter of no moment, and of small consequence doth commend the wit of an Orator.  
If the graving Iron be hot, thou mayst easily engrave in precious stones, what thou listest: so an Orator shall more easily move and persuade, if he not only plead vehemently, but fervently, and affectionately love that he praiseth, and detestably 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 poised, when one bends one way, and an other another: so dissension and discord among Orators, Rhetoricians, Lawyers, and Players, do make the state of a City more safe. Plut. in Moral.  
As he is a ridiculous physician, that pricketh a grave matter with a Lydian note: so is he a ridiculous Orator, that speaking of the precepts of well living, doth lasciviously and riotously superabound in rhetorical exornations, & figurative condiments. ibid.   

Eloquence.  
AS it is not enough to have a bridle, or the stern of a ship, except there be one that may guide & moderate them by skill: so eloquence is not sufficient to govern and rule the people, except reason be present the moderator of the speech. Plut. in Mor.  
As it is the praise of water, if it savour of nothing (for savour is a sign of that which is putrefied:) so although of all others we require eloquence, yet we say, that a Divine aught to be without glozing and affectation.  
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 the thing it personateth: so that is the best eloquence, which maketh no ostentation of the wit of the speaker, but very fitly showeth the matter.  
As silken garments are discommended, because the body appears thorough them, whereas garments were invented to cover the body: so that eloquence is ridiculous, which doth not declare the matter, but obscure and darken it, seeing that speech was given us to lay open our minds and matters. Plin. lib. 11. cap. 22.  
As the Box tree is always green, but of a naughty savour, and hath seed odious unto all living creatures: so some besides the grace of speech, do bring nothing but that, which is to be avoided. Idem. lib. 16. cap. 17.  
The tree Tilia hath a sweet bark, and sweet leaves, yet no living creature can abide to taste or touch the fruit of it: so the speech of some is elegantly composed, and Rhetoricallie delivered, and yet there is no fruit of matter or sentence in it. Ibidem cap. 15. & Theophrastus. lib. 1. cap. 10.  
As some Physicians are almost skilful in the cure of all diseases and languors, and yet can render no true reason of them: so some very eloquent, know all the points of Rhetoric, and the grounds of their Art, yet are very bare in the substance of argument, or soundness of matter. Philo in lib. quod deterius potiori insidietur.  
As infants cannot speak, but by hearing others talk: so none can be eloquent but by reading and hearing elocutions and exornations of speech. August. lib. 4. de doct. Christ. cap. 3.  
As he that hath a beauteous body, and a deformed mind, is more lamented for, then if both parts were deformed: so they that deliver false things eloquently, are more to be pitied, then if they spoke them rudely and clownishly. ibidem. cap. 28.  
As wholesome meat retaineth his own virtue, whether it be delivered out of an earthen vessel, or a silver Platter: so truth is not impaired, whether it be uttered politicly or plainly. Idem libro 5. confessionum. cap. 6.  
As luxurious persons behold the comeliness of the body, and not the beauty of the mind: so some only mark the structure of orations, and not the frame of arguments. Theophilus Alexand. Epist. 2. Paschali.  
As Brass is engendered of Sulphur, and Quicksilver: so eloquence is compounded of two things, of interior meditation, which resembleth sulphur, and of exterior pronunciation, which resembleth quicksilver.  
As brass being mingled with other metals, changeth both colour & virtue, whereupon there comes three kinds, one white like silver, another yellow like gold, and a third also like gold, drawn into thin plates, which players make their crowns of: so eloquence is threefold, spiritual eloquence, which gains souls; secular eloquence, which wins gain; and poetical eloquence, which moves delight.  
As Brass soon rusteth if it be not oiled: so eloquence soon becometh offensive, if it be not anointed with the oil of charity.  
As brass is the fittest metal to make bells & trumpets of, by reason of the sound: so eloquent men are best to make preachers of, because they will be heard.  
As brass hath many virtues against many infirmities; for as Plin. and Diosc. say, brass being burnt and pulverised, doth purge hurtful humours, heal wounds, expel darkness from the eyes, and eateth away superfluous flesh: so divine eloquence, and the tongue of a preacher being burnt, that is, inflamed with the fire of the holy spirit; and pulverised, that is, grounded on humility, hath virtue to dissolve the hardness of heart, to dry the lust of the flesh, to purge the noisome affections of sinful men, to heal the wounds of temptations, to banish the mists of errors, and to eat away the gluttony of intemperate persons.  
Though the Rose be sweet, yet being tied with the Violet, the smell is more fragrant; though meat nourish, yet having good savour it provoketh appetite; the fairest nosegay is made of many flowers; the finest picture of sundry colours, & the wholesomest medicine of divers herbs: so though the naked truth be welcome, yet it is more grateful, if it come attired and adorned with fine figures, and choice phrases.  
A good governor, that is also beautiful, 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 neighing is proper to a horse, barking to a dog, bellowing to an ox, and roaring to a lion: so speech is proper unto man. Philo lib. de somniis.  
As a sick man doth not seek for a learned physician, but for one skilful to cure him: so we do not expect a flaunting speech of a Philosopher Seneca apud Erasmum.  
musicans make the sweetest melody by the gentlest touch: so a gentle speech doth more move the people, than a crabbed. Plutarch in Moral.  
As a horse is turned about with a bridle, and a ship by a stern, so men are led by speech. ibidem.  
As houses without doors are unprofitable: so are men that have no rule of their speech. Ibidem.  
As in calamity our firmest & best friends are present with us: so let our best speeches be also present. Ibidem.  
Some do love nothing in an apothecary's shop, but the fragrancy of the smell, neglecting the goodness of preservatives, and the virtue of purgatives: so some do look for nothing in Plato and Demosthenes, but the purity of the Attic speech. Ibidem.  
Arras clothes when they are wide opened, do show the pictures wrought in them, but being lapped up, they conceal and hide the same: so a speech aptly composed and well pronounced, doth set before our eyes the order and course of the matter, but being ended, the most of it slippeth our of our minds. Idem in Graecorum apophthegmatis.  
As women do 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 draft of one line, although he had never seen him before: so by one only speech a man may be discerned, what wit and wisdom he hath. Eras. in similibus.  
As the same sun doth melt wax, and harden clay: so the same speech doth make some better, and some worse, according to the diversity of dispositions.  
As the load stone doth not draw any thing unto it but Iron, although other things be much lighter: so the speech of some doth not move all, but only those that are inclined to that they persuade.  
As salt moderately sprinkled on meat doth season it, and adds a liking to our taste: so if thou minglest in thy speech some antiquity or pretty conceit, it adds great beauty unto thy talk, but if it be done too affectedly, there is nothing more unpleasant.  
In a vine whatsoever is taken away by pruning from the matter, is added unto the fruit: so the fewer the words be, the graver are the sentences.  
As Timanthes is praised in this, that in all his works, more always was understood then was painted: so that kind of speech is the best, wherein many things are left unto consideration, and few discoursed of, and wherein there is more sense than words. Plinius lib. 35. cap. 10.  
Nettles have no pricks, yet they sting: so words have no points, yet they pierce.  
As one metal is to be tempered with an other in fashioning a good blade, lest either being all of steel, it quickly break, or all of Iron, it never cut: so fareth it in speech, which if it be not seasoned as well with wit to move delight, as with Art to manifest cunning, there is no eloquence.   

Pronunciation.  
FIshes do so labour to imitate the words man, that oftentimes they die in the endeavour: so it is delightful unto some to learn by heart, psalms, prayers, and fine speeches, and afterwards to pronounce them, they not understanding them. Conradus Lycosthenes Rubeaquensis.  
The Bird Taurus being but little of bulk, doth imitate the bellowing of an Ox: so some being base and mean of themselves, yet do pronounce and utter great and high matters, and speak of Emperors and the mighty potentates of the world.  
A good play sometimes is hissed off the stage, through the fault of the player, ill acting it: so a good speech doth displease, if it be ill pronounced.  
As by the same breath, but sent forth after divers manners, we heat & cool things: so by the same speech being diversly pronounced, we either stir up affections, or move none.  
He that runneth with all his might and main, stayeth himself not where he will, but is carried further than he would: so too much celerity in pronunciation is rashly carried, whither it would not. Seneca.   

Hearing.  
THe gates of the city are shut in vain, if one be left open, by which the enemies may issue in: so it is not sufficient to be temperate in the other senses, if the hearing be open to pernicious speeches. Plutarch.  
As that gate is more diligently to be kept, which leadeth unto the King's court: so the hearing is more warily to be kept, because it is very nearly joined to the rational part of the soul, and by it that is admitted, which may either much help, or much hurt. Idem.  
As Hunters do not suffer their dogs to smell after, or to bite every thing, but they keep them fresh for the wild beast: so it is meet that the ears and the eyes be kept from wandering every where, and be only reserved for necessary matters. idem.  
Hearts when they lift up their ears, are of a very sharp and clear hearing, but when they let them down they become deaf: so Princes if there be any thing that pleaseth them, they hear it a far off; but if otherwise, they will not understand, albeit thou criest aloud unto them.  
Sea-fish live in salt water, and yet are not the salter: so many hear the word of God, and are never the better. Clemens Alexand. lib. 1. stromatum.  
He that learneth to build, and never buildeth, his learning is to no purpose: so he that heareth, and never bringeth that into action he heareth, his hearing is in vain. Macarius in regulis fusius disput. interrogat.  
Great and often showers do hurt the earth: so many intricate and deep insoluble questions do damnify the hearers. Gregor. Nazianz. lib. 1. de Theologia.  
Men would sit from midnight till noon to see the games of Olympus: so should we to hear those matters, that do not only concern this life, but that is to come. Chrysost. Oratione 2. adversus judaeos.  
As those men that are given to wine and drink, as soon as they rise, do inquire where any banquets, suppers, comessations, or compotations are to be kept: so we, as soon as we arise, should diligently inquire, where we may hear any wholesome exhortation, admonition, doctrine, or sermon, that may bring us unto Christ. ibid.  
As a Physician prepareth his medicine in vain, except his patient will receive it: so a Preacher shall not deal effectually, except his auditors obey him. Idem hom. 2. in Genesin.   

An Auditor, and his Duty.  
A Good guest doth not think that it only belongs to him to be well entertained at another man's costs and charges, but he again in like manner provides to requite his courtesy: so a diligent auditor doth not idly hear a careful speaker, but it is meet that he help and grace the speaker with his countenance, eyes, applause and favour. Plutarch.  
As in housekeeping both friends and enemies do profit, as Xenophon saith: so a vigilant and wise auditor not only becomes better learned by the wise sayings, but also by the errors of others. idem.  
As we come to an holy banquet: so we should come to hear, with a peaceable & a favorabie mind, that we may benignly approve good speeches; & if any thing be said that is scarce current, we may secretly note it, both what was the cause of the error, & the scope of the speakers mind. idem.  
As Tragedians at theatres: so Philosophers in schools are to be heard till they end. idem.  
As in those things that are sung unto a pipe, many faults escape which the hearer taketh no notice of: so in an elegant & flaunting oration many foolish matters slip by the auditor, which he marketh not by reason of the colours and garnishing of Rhetoric. idem.  
As that vessel is not filled, which always poureth forth, and never receiveth: so he doth not receive wisdom, that always speaketh and never heareth. idem.  
As he that comes to a banquet, feedeth on those things that are set before him, neither asketh for other things: so it is meet that the learner hear silently, until he hath finished that speaketh, and then if he please he may propound any profitable question. idem.  
They that make garlands, seek for things most beautiful, & not most profitable; but Bees settle upon the bitterest thime, and suck honey out of it: so it is requisite that an auditor do not only embrace the elegancies of speech for pleasure sake, but that he also collect the force and profit of sentences. Idem.  
As lovers do favourably interpret some faults: so also ought auditor▪ idem.  
As in meats we do not always seek after pleasure, but also after health and holesomenes: so also in reading & hearing author. idem.  
As vnfledged birds hang always gaping at the mouth of their dams: so some are so troublesome unto their teachers, that all things must be chewed before they can receive it, neither will they at any time provide for their own feeding. idem.  
As at ball play it is the part of one to strike it, and of another to catch or stop it: so both the hearer and the speaker are to discharge their duties. idem.  
As they that hear Comedians, do not hear them for this end, that they may become Comedians, but for pleasure sake: so now adays many do hear learned sermons, and preachers divinely discoursing, not that they may be bettered by following them, but that they may be delighted, and have their ears tickled.  
He that goeth in embassage with letters from a great Prince, of himself is many times both obscure and obscurely descended, yet they that receive them, not looking unto his estate, receive the letters with great reverence and silence, because of him that sent them: so auditors ought not to look to the speaker, neither to his meanness, but because he speaketh from God, therefore he is attentively to be heard. Chrysost. hom. 44. in Genesin.  
He that putteth bread into his mouth, or any other meat, first cheweth it with his teeth, and then letteth it down into his stomach: so when we hear the word of God, we must first meditate upon 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 discern the taste of the meat we receive, except we first masticate it with our teeth: so we cannot understand the virtue of the word we hear, except we meditate upon it. ibidem.  
As the meat doth nothing profit us we have eaten, if we cast it up again: so the word doth nothing profit us, we have heard, if we forget it. ibidem.  
Those beasts among the jews were clean, which chewed their cud: so he is a spiritual and holy man, that hearing the word of God, doth ruminate and meditate on it, and when he hath understood it, doth commit it to memory, that thence, as out of a storehouse, he may take for his use and need. Ibidem.   

Breviloquence:  
THe celtiberians do so temper & harden their Iron, that it being buried in the earth, that may be purged and taken away which is earthly: so the Laconic speech is made more piercing by taking away that which is superfluous. Plut.   

Disputation.  
AS Ulysses is derided of the wooers in Homer, because he asked a piece of bread and not a sword and a target: so they are more to be derided, that in serious disputation object vain and frivolous matters. Plut. in Moral.  
As by gymnastical disports the strength of the body becomes more firm: so by disputation the strength of the mind becomes more fresh and lively. Which kind of learned concertation the Poets intimated unto us by the weapons of Pallas, and the Hebrues when they said, that Iron was the badge of wise men. Picus Mirandula, in Apologia propositionum suarum.  
As in wrestling the strength of the body is seen: so in disputation the force of the mind is discerned. Tyrius Platonicus sermone. 5.   

Examples of life.  
AS they that comb & trim themselves, do use a glass: so he that taketh in hand any exploit setteth before himself the examples of laudable personages. Plut.  
If thou puttest the herb Exungium into the mouth of a goat, when she stayeth all stay, until the goatherd take out the herb: so the examples of Princes and great estates do mightily prevail among the common people. idem.  
As a wart or a wrinkle doth more offend in the face, then great blemishes and scars in another place of the body: so small faults, do seem great in a Prince, and are very hurtful, because they are in view of all men, and the people are prone to follow them. idem.  
He that seems good by being compared with them that are bad: is as he that admires his own swiftness, when he looketh upon them that are lame. Seneca.  
As Zeuxis portraying juno, out of all the Agrigentine virgins chose five of the fairest, that he might imitate, what was most excellent in them: so out of many, we are to propound the best unto ourselves for an example of life, neither are we to imitate all things in them, but the best things.  
As the Sun, moon and stars do differ from one another in light, and yet are all glorious creatures, and do direct our courses in travel, both by sea and land: so the saints do differ one from another in religious perfections; and yet are all setters forth of God's glory; and may serve for examples to guide and direct our lives in this world; as we must imitate Abraham in faith; joseph in chastity; Moses in meekness, and job in patience. Origenes lib. 1. in job.  
As sweet odours, and unsavoury smells do communicate themselves unto many: so do good and ill examples. Eusebius Emissenus, hom. de initio quadrages.  
As Painters when they make one picture by another, do respect very seriously their pattern and exemplar: so when we practise to grow to perfection we should pattern our lives after the example of holy men, that we may grow as they did. Basil. epist. 1.  
As one dove flying away, the rest do follow: so are we drawn a way by example. Chrysost. de continentia joseph.  
As the victories and valiancy of others enkindleth valour in the breasts of soldiers: so should the examples of patience in others, beget christian patience in us. Idem serm. in beats job & Abraham.   

Zeal.  
AS zeal must erect our discretion, that we run not too slowly: so discretion must direct out zeal, that we run not too fast.  
As the woman in the 31. of the Proverbs, and 13. verse, laboured with her hands, and with the counsel of her hands: so in our labours we must have both zeal and discretion.  
In the Levitical law God forbiddeth to bring unto him any blind offering: so all blind zeal, is a blind offering, which God will not accept.  
As Minerva is said to put a golden bridle upon Pegasus, that he should nor fly too fast: so our Minerva, that is our christian discretion, must put a golden bridle upon Pegasus, that is, our earnest zeal, lest if our zeal be unbridled, it make us run too fast.  
Octanian the Emperor did bear in his Eschocheon, a crab-fish and a Butterfly, with this mot. Soft pace, goes far. A Crab-fish creeps. That's soft pace. A Butterfly flies. That goes far. A crab-fish, a Butterfly, Soft pace, goes far. And Vespasian the Emperor did stamp in his coin a Dolphin and an Anchor, with this Impresa, Soon enough, if well enough. A Dolphin outstrips the ship. That's soon enough. And Anchor stays the ship. That's well enough. A Dolphin, an Anchor, Soon enough, if well enough: so in all our actions we must have zeal to further our endeavours, and discretion to moderate our course. Doctor Playfere.  
If the lower spheres in the heaven should not be stayed with the contrary course of the highest sphere in the firmament, they would soon set the whole world on a light fire: so if our zeal be not tempered with discretion, and the inferior affections of the mind, if they be not stayed with the contrary course of reason, and with the middle motion of the spirit of God, they will soon overheat us, and overthrow all we go about.  
The string of an instrument may be as well too high, as too low; if it be too low it jars, if it be too high it breaks: so the mind of man may be as well too intent, as too remiss; if it be too remiss, it runs too slowly, if it be too intent, it runs too fast.   

Wit.  
AS many wild weeds growing in a field, although nought of themselves, yet are the signs of a fertile and fruitful ground, if it were tilled: so many affections of the mind being nought of themselves, do argue no barren wit if it were rightly ordered. Plut.  
Mortar is to be straightways used, because it quickly drieth: so the wit of a child is to be forthwith endued with literature and wholesome counsel, lest it growing stubborn and hard do not admit the hand of a fashioner. Plinius libro. 36. cap. 24.  
As Vessels of a narrow mouth do more difficultly receive, but do more surely retain the liquor: so wits that do more slowly conceive for the most part do more assuredly remember. Quintilianus.  
There is lesser force and virtue in the roots of wholesome herbs, when the seed waxeth ripe: so the edge of wit and nature waxeth blunt and dull, when we give ourselves to get children.  
The Adamant by one thing is softened for the stroke of the hammer, otherways it is impenetrable: so there is no wit so fierce and barbarous, which may not be tamed by one means or other.  
As some trees do fairly flourish, but do bring forth no fruit: so the towardness of some children doth promise great fruit of life, which as soon as it grows up, being drowned in vain pleasures, it deceiveth the expectation of all men. Plin. lib. 16. cap. 26. & 27.  
It is reported that in Albania there are men, that have eyes of a fiery redness, who like Owls, do see better in the night, then in the day: so some are more witty in devising mischievous matters, than in inventing things good & laudable. Plin. li. 7. ca 2.  
As those women that conceive & bring forth too soon, do soon wax old, as the Indian Calingae do, that bring forth at five years of age, and die at eight: so those wits that are soon ripe, are soon rotten. Plin. lib. 7. cap. 2.  
Trees exceeding fruitful, do soon wax old: so excellent wits are seldom long lived, and the best things among mortal men, do soon decay.  
The Sallow tree doth cast off her seed, before it be ripe, whereupon Homer calleth it A spoil fruit: so some wits too soon ripe, do teach and write before it be meet.  
The Olive tree is long a growing, but it bringeth forth excellent fruit; the Sallow tree presently shooteth up, but it is barren: so it is with wits too soon ripe. Plin. lib. 16. cap. 26. in fin. & lib. eod. cap. 27.  
A courageous horse is fit for carriage and burdens, than an idle jade, and yet no man layeth them on: so great wits are fittest for the discharge of great & weighty functions, but few employ them, being contented with dizzards and cow-babies, whom they may overrule and control at their pleasure. Seneca.  
The earth that bringeth forth salt, bringeth forth none other thing: so wits fruitful in learning, are not so forcible in other matters.  
The fish Trochus hath coiture with it self, and doth conceive of itself: so some through the happiness of their wit do infuse into themselves the seeds of learning, whom the Grecians call Autodidactoi, teachers of themselves. Plin. lib. 9 cap. 52.  
As small wines in time wax sour: so vulgar wits come to dotage in continuance, but those that be excellent, and wits of proof, do hold out till the last date of old decrepit age.  
As certain grounds have 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 itself.  
As fire skippeth to Bitumen, as soon as it comes near it, by reason of the cognation it hath with it: so wits borne to learning, do forthwith take it: Plin. 2. cap. 108.  
As we perceive the shadow of a dial passed, but perceive it not passing; and as it appeareth that a plant hath increased, but we discern it not increasing; so the going forward of wits, because it stands of small increasings, is perceived afterwards a far off.  
As in great Forests mighty wild beasts are bred: so in great wits, great vices are wont to spring up. Plut. in Moralibus.  
The earth the more fruitful it is by nature, the more it is corrupted, if it be neglected: so wits, the more pregnant they are, the more vices they bring forth, if they be not rightly instituted. ibidem.  
The fire the clearer it burneth, the sooner it goeth forth: so wits the more illustrious and ripe they be, the shorter is their continuance amongst us. Seneca de consolation. cap. 23.  
As the sweetest Rose hath his prickle, the finest Velvet his brack, the fairest flower his bran: so the sharpest wit hath his wanton will, and the holiest head his wicked way. john Lily.  
The freshest colours soon fade, the keenest Razor soonest turneth his edge, the finest cloth is soon eaten with the Moths, and the Cambric sooner stained then the course Canvas: so the pregnantest wit is soon perverted,  
As the fleetest fish swalloweth the delicatest bait; the highest soaring Hawk traineth to the lure: so the wittiest brain is inveigled with the sudden view of alluring vanities.  
He that will carry a Bull with Milo, must use to carry him a calf also; he tha● coveteth to have a strait tree, must no● bow him being a twig: so he that thinks to have wisdom in age, must labour to get wit in youth, and he that would be upright in age, must not bow down to vice in youth.  
The Potter fashioneth his Clay when it is soft; the sparrow is taught to come when he is young; the Iron being hot, receiveth any form with the stroke of the Hammer, and keepeth it being cold for ever: so the tender wit of a child, if with diligence it be instructed in youth, will with industry use those qualities in age.  
The fine Crystal is sooner crazed then the hard Marble; the greenest Beech burneth faster than the driest Oak; the fairest silk is soon soiled; the sweetest wine turneth to the sharpest vinegar; the pestilence doth most rifest infect the clearest complexion, and the Caterpillar cleaveth unto the ripest fruit: so the most delicate wit is alured with small enticement unto vice, & most subject to yield unto vanity.  
The Sun shineth upon the dunghill, and is not corrupted; the Diamond lieth in the fire and is not consumed, the Crystal toucheth the toad, and is not poisoned; the bird Trochilus liveth by the mouth of the Crocodile, and is not spoiled: so a perfit wit is never bewitched with lewdness, neither enticed with lasciviousness.  
As he is a Coxcomb that preferreth the blossom before the fruit, the bud before the flower, and the green blade before the ripe Ear of corn: so is he a fool that preferreth his own wit before all men's wisdoms.  
As the Sea-crab swimmeth always against the stream: so wit always striveth against wisdom.  
As the Bee is oftentimes hurt with his own honey: so is wit not seldom plagued with his own conceit.  
The Vine watered with wine, is soon withered; the blossom in the fattest ground is quickly blasted; the Goat, the fatter she is, the less fertile she is: so man, the more witty he is, the less happy he is.  
Fire (an Esement so necessary that without it man cannot live) doth as well burn the house, as burn in the house, if it be abused; Treacle doth as well poison as help, if it be taken out of time; Wine if it be immoderately taken doth kill the stomach, inflame the liver, & mischief the drunken; Physic doth destroy, if it be not well tempered; Law doth accuse, if it be not rightly interpreted; Divinity doth condemn, if it be not faithfully construed; poison is taken out of the Honeysuckle by the spider; venom out of the Rose by the canker; and dung out of the Maple tree by the Scorpion: even so the greatest wickedness is drawn out of the greatest wit, if it be abused by will, or entangled with the world, or inveigled with women.  
The Rose, though a little it be eaten with the Canker, yet being distilled, yieldeth sweet water; the Iron though fretted with the rust, yet being burnt in the fire, shineth brighter: so wit, although it hath been eaten with the Canker of his own conceit, and fretted with the rust of vain love, yet being purified in the Still of wisdom, and tried in the fire of zeal, will shine bright, and smell sweet in the nosthrilles of all young novices.  
As an edge cannot be any thing worth, if it have nothing to cut, and as Miners cannot work without metals: so wit cannot thrive withoutwealth.  
As it nothing availeth to be a cunning lapidary, and have no stones; or a skilful Pilot & have no ship; or a thrifty man, and have no money: so it is to little purpose to have fine dexterity of wit, except there be wealth to maintain it.  
He that hath a garden plot, doth as well sow the pothearbe, as the Margerom, as well the Leek as the Lily, as well the wholesome Isop as the fair Carnation, the which he doth to the intent he may have wholesome herbs as well to nourish his inward parts, as sweet flowers to please his outward desire, aswell fruitful plants to refresh his senses, as fair shows to please his sight: even so, whosoever that hath a sharp & capable wit, let him as well give his mind to sacred knowledge of divinity, as to the profound study of Philosophy, that by his wit he may not only reap pleasure, but profit, not only contentation in mind, but quietness in conscience.  
He that thinketh to buy meat in the Marker for honesty, without money, may have a godly mind, but he shall be sure to have an empty belly: so he that seeketh to get wealth by wit without friends, may have a witty head, but he shall be sure to have an empty purse.  
There is nothing more smooth than Glass, yet nothing more brittle; nothing more fair than snow, yet nothing less firm: so there is nothing more fine than wit, yet nothing more fickle.  
As Polypus upon what rock soever he lighteth, turneth himself into the same likeness; or as the bird Piralis sitting upon a white cloth is white; upon green, green, & changeth his colour with every cloth; or as our changeable silk turned to the sun hath many colours, and turned back, the contrary: so wit shapeth itself to every conceit, being constant in nothing but in inconstancy.  
As the rude Poet Cherillus had nothing to be noted in his verses, but only the name of Alexander; nor that rural painter Daretus any thing to cover his deformed Ape, but a white curtain: so many have nothing to shadow their shameless wickedness, but only a show of wit.   

Diversity of Wits.  
THose Cedars, that yield the fairest flourish, bring forth no fruit, but those which do not so fairly flourish, are fruitful: so many times some have the fine grace of Rhetoric, that lack the soundness of wisdom; and some again have plenty of profitable matter, that want the exornations of eloquence.  
As some women do not conceive by some men, but being joined to others become fruitful: so some wits are indocible of some masters, which being under others do profit: because there is a sympathy and an antipathy of wits, as well as of bodies.  
As the adamant doth resist all force, and is mollified by the warm and fresh blood of a goat: so some wits will not be managed by any force, but are softened and moderated by fair means and gentle behaviour.  
As among so many thousand men, there are no faces alike in every respect: so every man hath his several disposition and manner of living.   

Books.  
AS gold is tried by the touch: so good books by their worth.  
As in sweet oils, ointments and wines: so in books antiquity doth add estimation and price.  
As those precious stones are more to be esteemed, which not only do delight the eyes with variety of colours, and the nose with a sweet scent, but also are effectual for medicine: so those books are most to be regarded, which have not only the exornations of speech, but also do free the mind from vices by holdsome precepts.  
Bees abstain from withered flowers: so we should abstain from corrupt, vicious and obscene books.  
Physicians forbidden to use the herb called Wintercherie although it be good to fasten lose teeth, because the danger is great in bringing dotage, and deliration: so we must not use those books, that polish the tongue, and corrupt the manners.  
As it is safe to lie upon the herb Tryfolie, because serpents cannot abide to come near it: so we should be conversant in those books, in which no infection is to be feared.  
As to them that are dim sighted, every place is dark and obscure, because they carry darkness about with them in their eyes: so to the unlearned every book, and every style is difficult and abstruse  
In times past, they that made decrees for the people, had wont to write, Good Fortune, that they might seem to have added nothing of their own: so some do write trifles in other men's books, which pertain nothing to the matter. Plutarch.  
As they that are wise, do not forthwith drink of every fountain, because some bring health, some bring a seemly countenance, and others bring destruction: so it is not safe to read every took, because as out of some thou mayst suck a good disposition of mind, so out of others, lust, out of others, ambition is drawn.  
As that work is most laudable, wherein the art commendeth the matter, and the matter countenanceth the art: so that is the best book, wherein the profitableness of the argument commendeth the eloquence, and the eloquence of the author commendeth the argument.  
As cherries be fulsome when they be through ripe, because they be plenty: so books be stolen when they be printed in that they be common.  
As I refer the readers to Conradus Gesners Bibliotheca for Latin, Greek, and Hebrew authors: so for English writers I refer them to Andrew Maunsels Catalogue of English books.   

Reading of books.  
AS in meats we do not only look for pleasantness, but for hole someness: so in hearing and reading of authors. Plut.  
As we see ourselves in other men's eyes: so in other men's writings we may see, what becometh us, and what becommmeth us not. Idem.  
As a field too much dunged, becometh parched, but if it have no compost, it waxeth barren: so by moderate reading the wit groweth and is brought to good liking; for the mind is no less fatted by reading, than the ground by manuring. Plin. lib. 8. cap. 23.  
As it is more profitable often to manure the ground, then to manure it much: so daily reading bringeth more fruit, 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 over; which being exactly looked into, do lose their grace; of which kind are the fables of poets, and the histories of gentiles  
Those things that live long, do not soon spring up: so that work that thou wouldst have always to be read, aught to be thoroughly laboured in, and seriously scanned.  
As curers of men's bodies do extract holeso me medicines out of poisonous serpents and venomous beasts, and reject that which is hurful & dangerous: so in reading poets, historians, and philosophers, we should leave that which is nought, and take that which is good and profitable. Theodoricus Cyraenensis ser. 1. de Graec. aff.  
As travelers have many ostes, but few friends: so they that cursorily read all things hand over head, do run over much, and remember little. Seneca epistola secunda.  
As beasts do chew their cuds: so profiting wits do ruminate, what they read. Philo in lib. de Agricultura.  
As meat eaten greedily, hath neither profit nor pleasure: so authors read oover too hastily. Polybius lib. 3. Historiarum.  
As drunken men, think they see more, when they see but one: so they that through unskilfulness do not see the truth in authors, do bring in many and divers constructions.   

A choice is to be had in reading of books.  
AS Ulysses by stopping his ears with wax escaped the danger of the Sirens: so, if in reading of authors, we meet with any obscene or erroneous matter, we are to pass it over with deaf ears and blindfolded eyes. Plut.  
As Bees do not gather all things of one flower, but of one they gather wax, of another honey, and of another beeglew: so all things are not to be looked for out of one author, but we must take that out of each one which is most profitable; Out of poets and orators eloquence and splendour of words; Out of Logicians sound and  arguments; Out of Philosophers the knowledge of nature; and out of Divines precepts of living. Plin. lib. 11. cap 7.  
As Bees out of the bitterest flowers, and sharpest thorns, do gather the sweetest honey: so out of obscene and wicked fables some profit may be extracted. Plutarch.  
As some in feastings do use an Amethyst against drunkenness: so in reading of poets we must use the direction of good rules, lest they infect the mind. Plin. lib. 37. cap. 9  
As little Bees from every place bring home that which is profitable: so a student doth excerpe from every author that which is for his purpose. Plinius lib. 21. cap. 21.  
No man is so mad, that had rather drink poison out of Nero's great rich bowl, then wholesome wine out of a Samian vessel: so he that is wise, had rather fetch wholesome precepts of living, set down in what style soever, then draw pestiferous opinions out of the eloquentest writer.  
We must not so obey poets and philosophers, as scholars do their schoolmasters: but as Cate being a boy obeyed his schoolmaster, commanding him to do a thing, who asked him, for what cause he so commanded? so credit and belief is to be yielded unto books and Authors, if they render sound reasons for their assertions. Plutarch in Moralibus.  
As the Lord de la Nowe in the six discourse of his politic and military discourses censureth of the books of Amadis de Gaul, which he saith are no less hurtful to youth, than the works of Machiavelli to age: so these books are accordingly to be censured of, whose names follow; Bevis of Hampton, Guy of Warwick, Arthur of the round table, Huon of Bordeaux, Oliver of the castle, the four sons of Aymon Gargantua, Gireleon, the Honour of Chivalry, Primaleon of Greece, Palmerin de Oliva, the 7. Champions, the Mirror of Knighthood, Blancherdine, mervin, Owlglass, the stories of Palladyne, and Palmendos, the black Knight, the Maiden Knight, the history of Caelestina, the Castle of Fame, Gallian of France, Ornatus and Artesia. etc.   

The use of reading many Books.  
AS Physicians apply a medicine, found out for one disease, to all them that are either like it, or have any affinity with it: so we must apply the sayings of authors unto divers uses. Plut.  
Bees out of divers flowers draw divers juices, but they temper and digest them by their own virtue, otherwise they would make no honey: so all authors are to be turned over, and what thou readest is to be transposed to thine own use. Seneca.  
One tall tree is not wondered at, where the whole wood mounteth aloft: so one sentence is not marked, where all the whole book is full of them. Se.  
Out of herbs and plants the best things are to be extracted: so the best sayings are to be gathered out of authors:   

Philosophy.  
AS Anacharsis said that the Athenians did use money to none other end, but to number and count withal: so some do use the precepts of philosophy only for ostentation. Plutarch in Moralibus.  
The air, which is in the ears, unless it be quiet, and want the proper sound, and be free from tinkling and noise, doth not exactly receive those things, that are spoken: so that part, which is called philosophy, doth not rightly judge of those things, that are outwardly received, if any thing doth inwardly disturb and distract. Ibidem.  
He doth not dig for puddles, that hath wells and fountains of his own, and knows of them: so he doth not seek for council of others, who himself hath learned philosophy. Ibidem.  
Strangers that are enfranchised, and made free denizens, do condemn, and take in ill part many things done in the city, when as those, that are borne, and brought up in it, do allow and approve them: so do they that have tasted of philosophy from their childhood. Ibidem.  
As it is grievous unto passengers by sea, when they leave the country they know, and that appeareth not to which they sail: so to fresh men in philosophy at the first it is troublesome to departed from accustomed pleasures, when as yet they do not see to what happiness philosophy will bring them. jibidem.  
Birds soar aloft in the air, but cats live by scratching and biting upon the earth: so in the study of philosophy, some bestow themselves upon contemplation of high matters, others give themselves 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 philosophy best delighteth, which is mixed with poetry, and that poetry best pleaseth, which relisheth of philosophy. Ibidem.  
When vessels are filled full of liquor, than the air is expelled: so they that have profited in philosophy, are filled with the truest riches, and now do less glory in bushy hair, and gay apparel, and are less rigorous to others, but more severe against themselves. ibidem.  
As men are initiated with clamour and tumult, but afterwards when as the holy things are in hand, there is silence, and hearkening with reverence: so the beginnings of philosophy are tumultuous, but the mysteries full of tranquillity Ibidem.  
As in a storm when the sign Gemini appears, the mariners conceive hope of a calm: so after the first brunt and difficulty in philosophy, the light of truth ariseth and drives away all diffidence. Ibidem.  
Menedemus said, that many came to Athens, who first were wise men; afterwards became philosophers, that is, students in wisdom, than Rhetoricians, and last of all idiots: so in philosophy the more thou shalt profit, the less thou shalt be puffed up with pride and disuaine. ibidem.  
As a balance cannot stand still but falleth to one side or other: so in Philosophy, he that profiteth not unto goodness, proceedeth unto naughtiness. Ibid.  
As they that expect a siege, do gather up their money, and provide victuals, and prepare all things that are necessary against the enemies coming: so against the insultings of wrath & anger the mind is to be furnished with the precepts of philosophy. Ibidem.  
As the stone is to be applied unto the line, and not the line unto the stone: so our life is to be squared by the rules of philosophy, and not philosophy by the customs of our life. Ibidem.  
As they that sail in a large sea, do conjecture by the force of the winds, and by the compass of their course, that they have gone forwards; albeit the haven doth not as yet appear unto them, yet they never rest till they have attained unto the haven: so we must not rest in philosophy, until we have attained the perfect habit of a wise man. Ibidem.  
As in the cure of a disease ease is not felt, unless a sound habit be recovered: so philosophy is not profited in, unless foolishness fall away by little and little, and a better habit of mind be assumed. Ibidem.  
As when children learn first to write, their hands are guided, and afterwards of themselves they imitate their copy: so the mind is first to be directed by rule and prescript, until it begin to philosophy of itself. Seneca.  
As first that choler is to be purged, whence madness grows, afterwards the man is to be counseled and advised; otherwise he that admonisheth a mad man how he should behave himself at home and abroad, is more mad than the mad man: so the mind is first to be freed from false opinions, afterwards the precepts of philosophy are to be delivered. Seneca de consolation cap. 24.  
Wool doth forthwith drink up some colours, but not others, except it be often boiled and sod in them: so wits do presently relish of other disciplines they learn, but philosophy, except it be deeply rooted, and sound seated, doth not colour the mind. Seneca.  
As the soul is hid in the body whence every part hath his vigour and motion; and the mysteries, which are the best part of holy things do not he open, but to those that are initiated into them: so the precepts of philosophy are known to every body, but that which is the best in philosophy lieth hid. Seneca.  
Seeds that are cast into good ground, thrive thereafter, but falling into a barren soil, prove sterile, like unto their earth: so also prove the precepts of philosophy, if they fall into a good or bad mind. Seneca.  
That fountain in which Nitre is bred, neither breedeth nor nourisherh any other thing: so philosophy, that is, the study of wisdom, doth wholly challenge unto herself the whole mind.  
As the water of the sea is sweeter in the bottom, then at the top: so the deeplier that thou penetratest into philosophy, the less bitterness it hath. Erasmus in Simil.  
As a precious stone is a very little thing, and yet it is preferred before large and great stones: so philosophy is a little thing in show, but very precious in price.  
bay berries are bitter, but yet wholesome: so the precepts of philosophy are more wholesome, then delightsome. Plin. lib. 16. cap. 30.  
As there is nothing more profitable for the strength of the body than wine, if it be well used; nor any thing more hurtful, if it be abused: so philosophy is a very profitable thing, if it be moderately used; but very pestilent, if thou be'st so drunk with the study of it, that thou alienatest thyself from the common functions of life.  
As the hedgehog presaging a tempest, doth either wind himself as round as a football, or hideth himself in the sand: so against the frowns of fortune, the mind is to be confirmed and strengthened with the precepts of philosophy. Erasmus in Simil.  
Considia refusing all austere cure, Democrates the physician ministered unto her the milk of goats which he fed with mastic: so they that altogether abhor the severe precepts of philosophy, are to be instructed with more pleasing fables, but those which relish of philosophy. Ibid.  
As the herb Nasturtium doth extinguish lust and venery, but quickeneth the vigour of the mind: so the study of philosophy doth traduce and transpose the strength of the body unto the force of the mind, that a man by so much is more wise in eternal things, by how much he is duller in these earthly, gross and corporal matters. Plin. lib. 20. cap. 13.  
As some carry every where about with them certain precious stones against diseases, inchauntmentes, drunkenness, lightning, and other mischances: so certain rules of philosophy are ever to be kept with us, and carried about of us against the diseases of the mind, lust, wrath, ambition, covetousness, and such like.  
As honey, which is most sweet unto others, is very bitter unto them that have the jaundice: so the precepts of philosophy are pleasant unto good men, but grievous to the bad.  
As vinegar is sour to be tasted, but forcible against the stinging of serpents: so the precepts of philosophy are austere and severe, but yet they bring present remedy against the pestilent concupiscences of the mind. Plin. lib. 23. cap. 1.  
ivy being drunk doth hurt the sinews, but being outwardly applied doth help them: so if thou altogether givest thyself unto philosophy, it hurteth piety and religion, but if thou moderately tastest of it, it much profiteth unto learning and erudition. Eras. in Simil.  
If thou moderately drinkest of Gallus a river of Phrygia, it cureth the infirmities of the body, but if thou immoderately quaffest it, it bringeth franticness: so if thou moderately studiest philosophy, it much profiteth, but if thou wholly addictest thy self unto the study of it, it taketh away the soundesse of mind, and filleth thee full of vainglory. ibidem.  
As the herb Dictamnum draweth darts and arrows out of the body; Hearts showed first the use of it: so Philosophy doth draw out of the mind the darts of fortune. Plin. li. 25. cap. 8. theophra. lib. 6. cap. 16.  
As oil doth assuage the aches of the body: so Philosophy doth appease the commotions of the mind, and doth expel the mists of ignorance. Plin. lib. 2. cap. 106.  
As the stone Pyrites doth not discover his fiery nature, except it be rubbed & fretted, and then it doth burn thy fingers: so the force of Philosophy is not perceived, except thou exercisest it.  
As Physicians when they would give unto their loathing patients a medicine of a sharp and sour taste, do mingle it with sweet liquor, and so palliate the wholesome bitterness: so, and after the same manner ancient Philosophy seized upon those ancient Barbarians, being covered in the vestments of fables, verses, and poems, and so alured them unto instruction by cloaking the tediousness of discipline. Tyrius Platonicus sermone. 29.  
As there is no use of Physic, except it banish diseases from the body: so neither of Phisosophie, except it expel vices from the soul. Pythagoras apud Stobaeum. ser. 82  
As gardiner's do first water their ground so first let us water our souls with tha● which may be safely taken from the philosophy of the Heathen, that they may the better receive the spiritual and heavenly seed Clemens Alexand. lib. 1. stromat.  
As the law taught the Hebrews till th● coming of Christ: so philosophy after the manner of a schoolmaster taught the Grecians. Ibidem.  
As Agar and Ishmael should have been subject to Sara and Isaac: so philosophy and the Arts ought to be subject to divinity.  
Many are so idle and negligent, that they take no care for the vine, but presently pluck the grapes: so many think themselves so ingenious, that they neither regard philosophy, nor Logic, nor the physics, but only require a bare and naked faith. Clemens Alexand. lib. stromat.  
As the light of a Candle is nothing, if it be compared to the brightness of the sun: so neither is human philosophy, if it be compared to Christian Divinity.  
As heaven, earth, and the air are not to be contemned, because some have abused them, worshipping them for God: so neither is philosophy to be rejected although many have abused it, but we may lawfully reap profit by it. Gregorius Nazianzenus orat. funebri in laudem Basilii.  
Even as when the wooers could not have the company of Penelope, they ran to her handmaidens: so they that cannot attain to the knowledge of philosophy, apply their minds to things most vile and contemptible. Bion the Philosopher.   

Philosophers.  
AS the people called Psylli in Africa, and the Marsi in Italy are not only themselves not hurt of serpents, but cure others being hurt by touching them with their spittle: so it is not enough for Philosophers, not to be corrupted themselves with vicious affections, but it is requisite that they free others from hurtful desires by their speech and precepts.  
They say that the Bath-keepers of Asia and Graecia, when they would drive 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 remove the unlearned multitude from their books, they mingle in their writings certain Mathematical numbers and figures, which do breed such a giddiness and dizziness in their heads, that they cast away their books. Plin. lib. 18. cap. 17.  
As the highness of mountains doth less appear to those that behold them a far off, but when you come nearer them, than their height is better known: so no man knoweth how high & lofty the mind of a Philosopher is, and what eminency it hath over all human things, unless you nearly contemplate it, and come unto him by imitation. Seneca.  
As Tragedians in theatres: so a Philosopher in schools is to be heard until the end. Plut.  
As a Physician more willingly cureth that eye, which seethe for many, & watcheth over many: so a Philosopher doth more willingly instruct the mind of a prince, who is provident and careful for many. Idem.  
As many ignorant men are desirous to taste of the honey of Pontus, but when they have tasted it, do presently vomit it forth again, by reason of the sweetness and bitterness: so many curious fellows desirous to make a trial of the wit and learning of Philosophers, and especially of Diogenes, being put down of them, were constrained forthwith to turn their backs. Diogenes in diatribis, & apud Stobaeum sermone. 11.  
As an husbandman cutteth up by the roots thorns and briars, and warily and circumspectly pruneth his vines and olive trees, lest he cutting away that which is superfluous, cut also away that is sound & profitable: so a philosopher doth utterly ●oot out of the minds of young men lust, covetousness, envy & such like; but he warily amendeth immoderate shamefastness, lest he should quite eradicate and extirp it. Plutarch in Moral.  
sepulchres without are beautifully garnished, but within are full of corruption and dead men's bones: so in the opinions of philosophers, the superficial exornation of words being taken away, thou shalt find many vain and absurd things, especially, when they discourse of the soul, now honouring it, now reproaching it, without mean or modesty. Chrysost. hom. 28. operis imperfect.   

Poetry.  
AS in a Vine clusters of grapes are often hid under the broad and spacious ●eaues: so in deep conceited, and well ●ouched poems, figures and fables, many ●hings, very profitable to be known, do pass by a young scholar. Plut.  
As according to Philoxenus, that flesh is most sweet which is no flesh; and those the delectablest fishes, which are no fishes: so that Poetry doth most delight which is mixed with Philosophy; and that Philosophy, which is mixed with Poetry. Plutarch in Commentario, quomodo adolescens Poetas audire debet.  
As a Bee gathereth the sweetest and mildest honey from the bitterest flowers, & sharpest thorns: so some profit may be extracted out of obscene and wanton Poems, and fables. idem.  
Albeit many be drunk with wine, yet the Vines are not to be cut down, as Lycurgus did, but Welles and Fountains are to be digged near unto them: so although many abuse poetry, yet it is not to be banished, but discretion is to be used, that it may be made wholesome. Idem.  
As Mandrake growing near Vines, doth make the wine more mild: so philosophy bordering upon poetry doth make the knowledge of it more moderate. idem.  
As poison mixed with meat is very deadly: so lasciviousness and petulancy in poetry mixed with profitable and pleasing matters is very pestilent. idem.  
As we are delighted in deformed creatures artificially painted: so in poetry, which is a lively adumbration of things, evil mattersing eniously contrived do delight.  
As Physicians use for medicine the feet and wings of the flies Cantharideses, which flies are deadly poison: so we may gather out of the same poem, that may quell the hurtful venom of it; for poets do always mingle somewhat in their Poems, whereby they intimate that they condemn, what they decalre. idem.  
As our breath doth make a shiller sound being sent through the narrow channel of a Trumpet, then if it be diffused abroad into the open air: so the well knit and succinct combination of a Poem, doth make our meaning better known and discerned, then if it were delivered at random in prose. Seneca.  
As he that drinks of the Well Clitorius, doth abhor wine: so they that have once tasted of poetry, cannot away with the study of philosophy; after the same manner holds the contrary.  
As the Anabaptists abhor the liberal arts and human sciences: so puritanes and precisians detest poetry and poems.  
As Eloquence hath found many preachers and orators worthy favourers of her in the English tongue: so her sister poetry hath found the like welcome and entertainment given her by our English poets, which makes our language so gorgeous & delectable among us  
As Rhubarb and sugar-candy are pleasant & profitable: so in poetry there is sweetness and goodness M. john Haring. in his A●pologie for poetry before his translated Ariosto.  
Many cockney and wanton women are often sick, but in faith they cannot tell where: so the name of poetry is odious to some, but neither his cause, nor effects, neither the sum that contains him, nor the particularities descending from him, give any fast handle to their carping dispraise. Sir Philip Sidney in his Apology for poetry.   

Poets.  
AS some do use an Amethyst in compotations against drunkenness: so certain precepts are to be used in hearing and reading of poets, lest they infect the mind Plut. & Plin. lib. 37. cap. 9  
As in those places where many wholesome herbs do grow, there also grows many poisonful weeds: so in Poets there are many excellent things, and many pestilent matters. Plut.  
As Simonides said, that the Thessalians were more blockish, then that they could be deceived of him: so the riper and pregnanter the wit is, the sooner it is corrupted of Poets. idem.  
As Cato when he was a scholar would not believe his master, except he rendered a reason of that he taught him: so we are not to believe Poets in all that they writ or say, except they yield a reason. Idem.  
As in the same pasture the Bee seizeth on the flower, the Goat grazeth on the shrub, the swine on the root, and the Oxen, Kine and Horses on the grass: so in Poets one seeketh for history, an other for ornament of speech, another for proof, and an other for precepts of good life. idem.  
As they that come very suddenly out of a very dark place, are greatly troubled, except by little and little they be accustomed to the light: so in reading of Poets, the opinions of Philosophers are to be sown in the minds of young scholars, lest many diversities of doctrines do afterwards distract their minds. idem.  
As in the portraiture of murder or incest, we praise the Art of him that drew it, but we detest the thing itself: so in lascivious Poets let us imitate their elecution, but excrate their wantonness. idem.  
Some things that are not excellent of themselves, are good for some, because they are meet for them: so some things are commended in Poets, which are fit and correspondent for the persons, they speak of, although in themselves they be filthy and not to be spoken: As lame Demonides wished, that the shoes that were stolen from him, might fit his feet that had stolen them. idem.  
As that ship is endangered, where all lean to one side, but is in safety, one leaning one way, and another another way: so the dissension of Poets among themselves, doth make them, that they less infect their readers. And for this purpose our Satirists, Hall, the Author of Pygmalion's Image, and certain satires, Rankins, and such others, are very profitable.  
As a Bee doth gather the juice of honey from flowers, whereas others are only delighted with the colour and smell: so a Philosopher findeth that among Poets which is profitable for good life, when as others are tickled only with pleasure. Plut.  
As we are delighted in the picture of a Viper or a spider artificially enclosed with in a precious jewel: so Poets do delight us in the learned & cunning depainting of vices.  
As some are delighted in counterfeit wines confected of fruits, not that they refresh the heart, but that they make drunk: so some are delighted in Poets only for their obscenity, never respecting their eloquence good grace, or learning.  
As Emperors, kings and princes have in their hands authority to dignify or disgrace their nobles, attendants, subjects and vassals: so Poets have the whole power in their hands to make men either immortally famous for their valiant exploits and virtuous exercises, or perpetually infamous for their vicious lives.  
As God giveth life unto man: so a Poet giveth ornament unto it.  
As the Greek and Latin Poets have won immortal credit to their native speech, being encouraged and graced by liberal patrons and bountiful Benefactors: so our famous and learned Laureate masters of England would entitle our English to far greater admired excellency, if either the Emperor Augustus, or Octavia his sister, or noble Maecenas were alive to reward and countenance them; or if our witty Comedians and stately Tragedians (the glorious and goodly representers of all fine wit, glorified phrase and quaint action) be still supported and upheld, by which means for lack of patrons (o ingrateful and damned age) our Poets are solely or chief maintained, countenanced and patronized.  
In the infancy of Greece, they that handled in the audience of the people, grave & necessary matters, were called wise men or eloquent men, which they meant by Vates: so the rest, which sang of love matters, or other lighter devices alluring unto pleasure and delight, were called Poetae or makers.  
As the holy Prophets and sanctified Apostles could never have foretold nor spoken of such supernatural matters, unless they had been inspired of God: so Cicero in his Tusculane questions is of that mind, that a Poet cannot express verses abundantly, sufficiently, and fully, neither his eloquence can flow pleasantly, or his words sound well and plenteously, without celestial instinction; which Poets themselves do very often and gladly witness of themselves, as namely Ovid in 6. Fast.  
Est Deus in nobis agitant calescimus illo, etc.  
And our famous English Poet Spenser, who in his Shepherds Calendar lamenting the decay of Poetry at these days, saith most sweetly to the same.  
Then make thee wings of thine aspiring wit  
And whence thou camest fly back to heaven apace. etc.  
As a long gown maketh not an Advocate, although a gown be a fit ornament for him: so rhyming nor versing maketh a Poet, albeit the Senate of Poets hath chosen verse as their fittest raiment; but it is that feigning notable images of virtues, vices, or what else, with that delightful teaching, which must be the right describing note to know a Poet by. Sir Philip Sidney in his Apology for Poetry.   

A comparative discourse of our English Poets, with the Greek, Latin, and Italian Poets.  
AS Greece had three Poets of great antiquity, Orpheus, Linus and Musaeus; and Italy, other three ancient Poets, Livius Andronicus, Ennius & Plautus: so hath England three ancient 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 Ploughman was the first that observed the true quantity of our verse without the curiosity of Rhyme.  
Ovid writ a Chronicle from the beginning of the world to his own time, that is, to the reign of Augustus the Emperor: so hath Harding the Chronicler (after his manner of old harsh rhyming) from Adam to his time, that is, to the reign of King Edward the fourth.  
As Sotades Maronites the jambicke Poet gave himself wholly to write impure and lascivious things: so Skelton (I know not for what great worthiness, surnamed the Poet Laureate) applied his witto scurrilities and ridiculous matters, such among the Greeks were called Pantomimi, with us Buffoons.  
As consalvo Periz that excellent learned man, and Secretary to King Philip of Spain, in translating the Ulysseses of Homer out of Greek into Spanish, hath by good judgement avoided the fault of Rhyming, although not fully hit perfect and true versifying: so hath Henry Howard that true and noble Earl of Surrey in translating the fourth book of Virgil's Aeneas, whom Michael Drayton in his England's heroical Epistles hath eternised for an Epistle to his fair Geraldine.  
As these neoterics jovianus Pontanus, Politianus, Marullus Tarchaniota, the two Strozae the father and the son, Palingenius, Mantuanus, Philelphus, Quintianus Stoa and Germanus Brixius have obtained renown and good place among the ancient Latin Poets: so also these English men being Latin Poets, Gualther Haddon, Nicholas Car, Gabriel Harvey, Christopher Ocland, Thomas Newton with his Leyland, Thomas Watson, Thomas Campion, Brunswerd & Willey, have attained good report and honourable advancement in the Latin Empire.  
As the Greek tongue is made famous and eloquent by Homer, Hesiod, Euripedes, Aeschilus, Sophocles, Pindarus, Phocylides and Aristophanes; and the Latin tongue by Virgil, Ovid, Horace, Silius Italicus, Lucanus, Lucretius, Ausonius and Claudianus: so the English tongue is mightily enriched, and gorgeously invested in rare ornaments and resplendent habiliments by sir Philip Sidney, Spencer, Daniel, Drayton, Warner, Shakespeare, Marlowe and Chapman.  
As Xenophon, who did imitate so excellently, as to give us effigiem justi imperij, the portraiture of a just Empire under the name of Cyrus (as Cicero saith of him) made therein an absolute heroical Poem; and as Heliodorus writ in prose his sugared invention of that picture of Love in Theagines and Cariclea, and yet both excellent admired Poets: so sir Philip Sidney writ his immortal Poem, The Countess of Pembroke's Arcadia, in Prose, and yet our rarest Poet.  
As Sextus Propertius said; Nescio quid magis nascitur Iliad: so I say of Spencer's Fairy Queen, I know not what more excellent or exquisite Poem may be written.  
As Achilles had the advantage of Hector, because it was his fortune to be extolled and renowned by the heavenly verse of Homer: so Spensers Elisa the Fairy Queen hath the advantage of all the Queens in the world, to be eternised by so divine a Poet.  
As Theocritus is famoused for his Idyllia in Greek, and Virgil for his Eclogues in Latin: so Spencer their imitator in his shepherds Calendar, is renowned for the like argument, and honoured for fine Poetical invention, and most exquisite wit.  
As Parthenius Nicaeus excellently sung the praises of his Arete: so Daniel hath divinely sonetted the matchless beauty of his Delia.  
As every one mourneth, when he heareth of the lamentable plangors of Thracian Orpheus for his dearest Eurydice: so every one passionateth, when he readeth the afflicted death of daniel's distressed Rosamond.  
As Lucan hath mournfully depainted the civil wars of Pompey & Caesar: so hath Daniel the civil wars of York and Lancaster; and Drayton the civil wars of Edward the second, and the Barons.  
As Virgil doth imitate Catullus in the like matter of Ariadne for his story of Queen Dido: so Michael Drayton doth imitate Ovid in his England's Heroical Epistles.  
As Sophocles was called a Bee for the sweetness of his tongue: so in Charles Fitz-Iefferies Drake, Drayton is termed Golden-mouthed, for the purity and preciousness of his style and phrase.  
As Accius, M. Attilius and Milithus were called Tragoediographi, because they writ Tragedies: so may we truly term Michael Drayton Tragoediographus, for his passionate penning the downfalls of valiant Robert of Normandy, chaste Matilda, and great Gaveston.  
As joan. Honterus in Latin verse writ 3. Books of Cosmography with Geographical tables: so Michael Drayton is now in penning in English verse a Poem called Polu-olbion Geographical and Hydrographical of all the forests, woods, mountains, fountains, rivers, lakes, floods, baths and springs that be in England.  
As Aulus Persius Flaccus is reported among all writers to be of an honest life and upright conversation: so Michael Drayton (quem toties honoris & amoris causa nomino) among scholars, soldiers, Poets, and all sorts of people, is held for a man of virtuous disposition, honest conversation, and well governed carriage, which is almost miraculous among good wits in these declining and corrupt times, when there is nothing but roguery in villainous man, & when cheating and craftiness is counted the cleanest wit, and soundest wisdom.  
As Decius Ausonius Gallus in libris Fastorum, penned the occurrences of the world from the first creation of it to his time, that is, to the reign of the Emperor Gratian: so Warner in his absolute Albion's England hath most admirably penned the history of his own country from Noah to his time, that is, to the reign of Queen Elizabeth; I have heard him termed of the best wits of both our Universities, our English Homer.  
As Euripedes is the most sententious among the Greek Poets: so is Warner among our English Poets.  
As the soul of Euphorbus was thought to live in Pythagoras: so the sweet witty soul of Ovid lives in mellifluous & hony-tongued Shakespeare, witness his Venus and Adonis, his Lucrece, his sugared Sonnets among his private friends, etc.  
As Plautus and Seneca are accounted the best for Comedy and Tragedy among the Latins: so Shakespeare among the English is the most excellent in both kinds for the stage; for Comedy, witness his Gentlemen of Verona, his Errors, his Love labours lost, his Love labours won, his Midsummers' night dream, & his Merchant of Venice: for Tragedy his Richard the 2. Richard the 3. Henry the 4. King john, Titus Andronicus and his Romeo and juliet.  
As Epius Stolo said, that the Muses would speak with Plautus' tongue, if they would speak Latin: so I say that the Muses would speak with Shakespeare's fine filled phrase, if they would speak English.  
As Musaeus, who wrote the love of Hero and Leander, had two excellent scholars, Thamaras & Hercules: so hath he in England two excellent Poets, imitators of him in the same argument and subject, Christopher Marlowe, and George Chapman.  
As Ovid saith of his work;  
jamque opus exegi, quod nec iovis ira, nec ignis,  
Nec poterit serrum, nec edax abolere vetustas.  
And as Horace saith of his; Exegi monumentum aere perennius; Regalique situpyramidun altius; Quod non imber edax; Non Aquilo impotens possit diruere; aut innumerabilis annorum series & fuga temporum: so say I severally of sir Philip Sidneys, Spencer's daniel's, Draytons, Shakespeare's, and Warners works;  
Non iovis ira: imbres: Mars: ferrum: flamma, senectus,  
Hoc opus unda: lues: turbo: venena ruent.  
Et quanquam adplucherrimum hoc opus evertendum tres illi Dij conspirabunt, Cronus, Vulcanus, & pater ipse gentis;  
Non tamen annorum series, non flamma, nec ensis,  
Aeternum potuit hoc abolere Decus.  
As Italy had Dante, Boccace, Petrarch, Tasso, Celiano and Ariosto: so England had Matthew Roydon, Thomas Atchelow, Thomas Watson, Thomas Kid, Robert green & George Peele.  
As there are eight famous and chief languages, Hebrew, Greek, Latin, Syriack, Arabic, Italian, Spanish and French: so there are eight notable several kinds of Poets, Heroick, Lyric, Tragic, Comic, Satiricke, jambicke, Elegiac & Pastoral.  
As Homer and Virgil among the Greeks and Latins are the chief Heroic Poets: so Spencer and Warner be our chief heroical Makers.  
As Pindarus, Anacreon and Callimachus among the Greeks'; and Horace and Catullus among the Latins are the best Lyric Poets: so in this faculty the best among our Poets are Spencer (who excelleth in all kinds) Daniel, Drayton, Shakespeare, Bretton 20 As these Tragic Poets flourished in Greece, Aeschylus, Euripedes, Sophocles, Alexander Aetolus, Achaeus Erithriaeus, Astydamas Atheniensis, Apollodorus Tarsensis, Nicomachus Phrygius, Thespis Atticus, and Timon Apolloniates; and these among the Latins, Accius, M. Attilius, Pomponius Secundus and Seneca: so these are our best for Tragedy, the Lord Buckhurst, Doctor Leg of Cambridge, Doctor Edes of Oxford, master Edward Ferris, the Author of the Mirror for Magistrates, Marlowe, Peele, Watson, Kid, Shakespeare, Drayton, Chapman, Decker, and Benjamin johnson.  
As M. Anneus Lucanus writ two excellent Tragedies, one called Medea, the other de Incendio Troiae cum Priami calamitate: so Doctor Leg hath penned two famous tragedies, the one of Richard the 3. the other of the destruction of jerusalem.  
The best Poets for Comedy among the Greeks are these, Menander, Aristophanes, Eupolis Atheniensis, Alexis, Terius, Nicostratus, Amipsias Atheniensis, Anaxandrides Rhodius, Aristonymus, Archippus Atheniensis and Callias Atheniensis; and among the Latins, Plautus, Terence, Naevius, Sext. Turpilius, Licinius Imbrex, and Virgilius Romanus: so the best for Comedy amongst us be, Edward Earl of Oxford, Doctor Gager of Oxford, Master Rowley once a rare Scholar of learned Pembroke Hall in Cambridge, Master Edward's one of her majesties Chapel, eloquent and witty john Lily, Lodge, Gascoigne, green, Shakespeare, Thomas Nash, Thomas Heywood, Anthony Mundye our best plotter, Chapman, Porter, Wilson, Hathway, and Henry Chettle.  
As Horace, Lucilius, Iwenall, Persius & Lucullus are the best for Satire among the Latins: so with us in the same faculty these are chief, Piers Ploughman, Lodge, Hall of Imanuel College in Cambridge; the Author of Pygmalion's Image, and certain Satyrs; the Author of Skialetheia.  
Among the Greeks' I will name but two for iambics, Archilochus Parius, and Hipponax Ephesius: so amongst us I name but two jambical Poets, Gabriel Harvey, and Richard Stany hur'st, because I have seen no more in this kind.  
As these are famous among the Greeks for Elegy, Melanthus, Mymnerus Colophonius, Olympius Mysius, Parthenius Nicaens, Philetas Cous, Theogenes Megarensis, and Pigres Halicarnassaeus; and these among the Latins, Maecenas, Ovid, Tibullus, Propertius, T. Valgius, Cassius Severus & Clodius Sabinus: so these are the most passionate among us to bewail and bemoan the perplexities of Love, Henry Howard Earl of Surrey, sir Thomas Wyatt the elder, sir Francis Brian, sir Philip Sidney, sir Walter Rawley, sir Edward Dyer, Spencer, Daniel, Drayton, Shakespeare, Whetstone, Gascoigne, Samuel Page sometimes fellow of Corpus Christi College in Oxford, Churchyard, Bretton.  
As Theocritus in Greek, Virgil and Mantuam in Latin, Sanazar in Italian, and the Author of Amyntae Gaudia and Walsinghams' Melibaeus are the best for pastoral: so amongst us the best in this kind are sir Philip Sidney, master Challener, Spencer, Stephen Gosson, Abraham France and Barnefield.  
These and many other Epigrammatists the Latin tongue hath, Q. Catulus, Porcius Licinius, Quintus Cornificius, Martial, Cn. Getulicus, and witty sir Thomas Moor: so in English we have these, Heywood, Drante, Kendal, Bastard, Davies.  
As noble Maecenas that sprung from the Hetruscan kings not only graced Poets by his bounty, but also by being a Poet himself; and as james the 6. now king of Scotland is not only a favourer of Poets, but a Poet, as my friend master Richard Barnefielde hath in this Distich passing well recorded:  
The King of Scots now living is a Poet,  
As his Lepanto, and his furies show it:  
so Elizabeth our dread sovereign and gracious Queen is not only a liberal patron unto Poets, but an excellent Poet herself, whose learned, delicate and noble Muse surmounteth, be it in Ode, Elegy, Epigram, or in any other kind of Poem Heroic, or Lyric.  
Octavia sister unto Augustus the Emperor was exceeding bountiful unto Virgil, who gave him for making 26. verses, 1137 pounds, to wit, ten Sestertiaes' for every verse, which amount to above 43. pounds for every verse: so learned Mary, the honourable Countess of Pembroke, the noble sister of immortal sir Philip Sidney, is very liberal unto Poets; beside she is a most delicate Poet, of whom I may say, as Antipater Sidonius writeth of Sapph:  
Dulcia Mnemosyne demirans carmina Sapphus,  
Quaesivit decima Pieris unde foret.  
Among others in times past, Poets had these favourers, Augustus, Maecenas, Sophocles, Germanicus, an Emperor, a noble man, a Senator, and a Captain: so of later times Poets have these patrons, Robert king of Sicil, the great king Frances of France, king james of Scotland, & Queen Elizabeth of England.  
As in former times two great Cardinals, Bembus & Biena, did countenance Poets: so of late years two great preachers have given them their right hands in fellowship, Beza and Melancthon.  
As the learned philosophers Fracastorius and Scaliger have highly prized them: so have the eloquent Orators Pontanus and Muretus very gloriously estimated them.  
As Georgius Buckananus jephthe, amongst all modern Tragedies is able to abide the touch of Aristotle's precepts, and euripides examples: so is Bishop watson's Absalon.  
As Terence for his translations out of Apollodorus & Menander, and Aquilius for his translation out of Menander, and C. Germanicus Augustus for his out of Aratus, and Ausonius for his translated Epigrams out of Greek, and Doctor johnson for his Frogge-fight out of Homer, and Watson for his Antigone out of Sophocles, have got good commendations: so these versifiers for their learned translations are of good note among us, Phaer for Virgil's Aencads, Golding for Ovid's Metamorphosis, Harington for his Orlando Furioso, the translators of Senecaes' Tragedies, Barnaby Googe for Palingenius, turbervile for Ovid's Epistles and Mantuan, and Chapman for his inchoate Homer.  
As the Latins have these Emblematists, Andrea's Alciatus, Reusnerus, and Sambucus: so we have these, Geffrey Whitney, Andrew Willet, and Thomas Combe.  
As Nonnus Panapolyta writ the Gospel of saint john in Greek Hexameters: so jeruis Markham hath written salomon's Can ticles in English verse.  
As C. Plinius writ the life of Pomponius Secundus: so young Charles Fitz-Ieffrey, that high touring Falcon, hath most gloriously penned the honourable life and death of worthy sir Francis Drake.  
As Hesiod writ learnedly of husbandry in Greek: so hath Tusser very wittily and experimentally written of it in English.  
As Antipater Sidonius was famous for extemporal verse in Greek, and Ovid for his Quicquid conabar dicere versus erat: so was our Tarleton, of whom Doctor Case that learned physician thus speaketh in the seventh Book, & seventeenth chapter of his politics; Aristoteles suum Theodoretum laudavit quendam peritum Tragoediarum actorem; Cicero suum Roscium: nos Angli Tarletonum, in cuius voce & vultu omnes iocosi affectus, in cuius cerebroso capite lepidae facetiae habitant. And so is now our witty Wilson, who, for learning and extemporal wit in this faculty, is without compare or compear, as to his great and eternal commendations he manifested in his challenge at the Swan on the Bank side.  
As Achilles tortured the dead body of Hector, and as Antonius, and his wife fulvia tormented the liveleffe corpse of Cicero: so Gabriel Harvey hath showed the same inhumanity to green that lies full low in his grave.  
As Eupolis of Athens used great liberty in taxing the vices of men: so doth Thomas Nash, witness the brood of the Harueys.  
As Actaeon was worried of his own hounds: so is Tom Nash of his Isle of Dogs. Dogs were the death of Euripedes, but be not disconsolate gallant young Iwenall, Linus, the son of Apollo died the same death. Yet God forbidden that so brave a wit should so basely perish, thine are but paper dogs, neither is thy banishment like Ovid's, eternally to converse with the barbarous Geteses. Therefore comfort thyself sweet Tom. with Cicero's glorious return to Rome, & with the counsel Aeneas gives to his seabeaten soldiers. lib. 1. Aeneid.  
Pluck up thine heart, & drive from thence both fear and care away:  
To think on this may pleasure be perhaps another day.  
Durato, & temet rebus seruato secundis.  
As Anacreon died by the pot: so George Peele by the pox.  
As Archesilaus' Prytanaeus perished by wine at a drunken feast, as Hermippus testifieth in Diogenes: so Robert green died of a surfeit taken at Pickled Herrings, & Rhenish wine, as witnesseth Thomas Nash, who was at the fatal banquet.  
As jodelle, a French tragical poet being an Epicure, and an Atheist, made a pitiful end: so our tragical poet Marlowe for his Epicurism and Atheism had a tragical death; you may read of this Marlowe more at large in the Theatre of God's judgements, in the 25. chapter entreating of Epicures and Atheists.  
As the poet Lycophron was shot to death by a certain rival of his: so Christopher Marlow was stabbed to death by a bawdy Servingman, a rival of his in his lewd love.   

Painters.  
Apelles' painted a Mare and a Dog so lively, that Horses and Dogs passing by would neigh, and bark at them; he grew so famous for his excellent Art, that great Alexander came often to his shop to visit him, and commanded that none other should paint him; at his death he left Venus unfinished, neither was any ever found, that durst perfect, what he had begun. Zeuxis was so excellent in painting, that it was easier for any man to view his pictures, then to imitate them, who to make an excellent Table, had five Agrigentine Virgins naked by him; he painted Grapes so lively, that Birds did fly to eat them. Parrhasius painted a Sheet so artificially, that Zeuxis took it for a Sheet in deed, and commanded it to be taken away to see the picture, that he thought it had veiled; as learned and skilful Greece had these excellently renowned for their limning: so England hath these; Hiliard, Isaac Oliver, and john de Crete's, very famous for their painting.  
As Greece moreover had these Painters; Timantes, Phidias, Polignotus, Paneus, Bularchus, Eumarus, Cimon Cleonaeus, Pythis, Apollodorus Atheniensis, Aristides The banus Nicophanes, Perseus, Antiphilus, and Nicearchus: so in England we have also these; William and Francis Segar brethren, Thomas and john Bets, Lockey, Lyne, Peake, Peter Cole, arnold, Marcus, jaques de Bray, Cornelius, Peter Golchis, Hieronimo and Peter Vande Velde.  
As Lysippus, Praxiteles, and Pyrgoteles, were excellent engravers: so we have these engravers, Rogers, Christoper Switser, and Cure.   

Music.  
THe Loadstone draweth iron unto it, but the stone of Aethiopia called Theamedes driveth it away: so there is a kind of Music that doth assuage and appease the effections, and a kind that doth kindle and provoke the passions.  
As there is no law that hath sovereignty over love: so there is no heart that hath rule over Music, but Music subdues it.  
As one day takes from us the credit of another: so one strain of Music extincts the pleasure of another.  
As the heart ruleth over all the members: so Music over cometh the heart.  
As beauty is no beauty without virtue: so Music is no Music without Art.  
As all things love their likes: so the most curious ear the delicatest Music.  
As too much speaking hurts; too much galling smarts: so too much Music gluts and distempereth.  
As Plato and Aristotle are counted princes in philosophy and Logic; Hypocrates and Galen in physic; Ptolemy in Astrology, Euclid in Geometry, and Cicero in eloquence: so Boëtius is esteemed a Prince and captain in Music.  
As Priests were famous among the Egyptians; Magis among the Chaldeans; and Gymnosophists among the Indians: so musicans flourished among the Grecians, and therefore Epaminondas was accounted more unlearned than Themistocles, because he had no skill in Music.  
As Mercury by his eloquence reclaimed men from their barbarousness and cruelty: so Orpheus by his Music subdued fierce beasts, and wild birds.  
As Demosthenes, Isocrates, and Cicero excelled in Oratory: so Orpheus, Amphion, and Linus, surpassed in Music.  
As Greece had these excellent musicans; Arion, Dorceus, Timotheus Milesius, Chrysogonus, Terpander, Lesbius, Simon Magnesius, Philamon, Linus, Stratonicus, Aristonus, Chiron, Achilles, Clinias, Eumonius, Demodochus, and Ruffinus: so England hath these; Master Cooper, Master Fairfax, Master Tallis, Master Taverner, Master Blithman, Master Bird, Doctor Tie, Doctor Dallis, Doctor Bull, M. Thomas Mud, sometimes fellow of Pembroke hall in Cambridge, M. Edward johnson, Master Blanks, Master Randall, Master Philip's, Master Dowland, and M. Morley.   

sin..  
AS he runneth far that never returneth: so he sinneth deadly that never repenteth. Porters and carriers when they are called to carry a burden on their shoulders, first they look diligently upon it, & then they peise and lift it up, & try whether they are able to undergo it, & whether they can carry it: so before we sin, we should consider whether we be able to carry the burden of it, that is, the punishment, which is hell fire. Lodovic. Granat. lib. 1. Ducis peccat.  
As the palate, that is corrupted and distempered by ill humours, cannot taste the sweetness of meat, for that which is sweet seemeth bitter, and that which is bitter sweet: so a soul corrupted with the humours of vices and inordinate affections, and accustomed to the flesh pots of Egypt, cannot taste Manna, nor the bread of Angels. Ibidem.  
Even as in a country, where all are borne Aethiopians, it is not an ugly thing to be black, and as where all are drunk, it is no ignominy nor slander to be drunk: so the monstrous servitude and slavery of sin, because it is so familiar and common to the world, scarcely is known or noted in any man. Ibidem.  
As swine are a certain heard of beasts, that delight in mire and dirt, and are nourished with the basest and most unclean meats: so the filthy souls of sinners are delighted with no other thing, except with the most filthy dirt of carnal pleasures. Ibidem.  
As wine is marred by vinegar; and fruits are spoiled of worms; and every contrary is corrupted of his contrary: so also all the powers of our soul are disturbed and infected through sin, which is an especial enemy, and most contrary to our souls. Ibidem  
Even as adultery is the most contrary thing to marriage: so that which is most contrary to a godly and virtuous life is sin. ibidem.  
Even as the roots of trees being cut up, the boughs and branches, which receive life from the roots, do forthwith whither and perish: so those seven capital sins, which are wont to be termed the seven deadly sins, which are the general and universal roots of all other vices being hewn in sunder, and utterly eradicated out of our souls, suddenly all the vices will die, which are derived from them. Idem. lib. 2. ducis peccat.  
As the comedies of Plautus and Terence, are at this day the very same Comedies, which they were a thousand years ago, albeit the persons, that then acted them be changed: so the same vices, which in times past were in the men of this and that condition, are now also, although perhaps the names be somewhat changed. Ibidem  
As deadly poison speedily pierceth the heart, killeth the spirits, and bringeth death: so sin killeth the soul, and speedily bringeth it to destruction. Ibidem.  
It is said that thunder bruiseth the tree, but breaketh not the bark, and pierceth the blade and never hurteth the scabbard: even so doth sin wound the heart, but never hurt the eyes, and infect the soul, though outwardly it nothing afflict the body.  
As the devil is the father of sin: so sin is the mother of death.  
As a man comes into a house by the gate: so death came into the world by sin.  
As a fire goeth out, when all the fuel is spent, but burneth as long as that lasteth: so death dieth when sin ceaseth, but where sin aboundeth, there death rageth.  
As cursed Cham laughed to see Noah's nakedness: so the devil loves it alive to see us sin.  
As pride is far off from him that repenteth: so humility is far off from him that sinneth. Marcus Heremita, de his, qui putant ex operibus justificari.  
A young man in a tavern seeing Diogenes, fled through shame further into it, nay, says Diogenes, the further thou fliest into it, the more thou art in the tavern: so sinful men, the more they hide themselves within themselves, the more they are that they are; but they must come out of themselves, if they desire to avoid themselves. Plutarch in Moralibus.  
The fish Ephimera is bred without engendering, of the putrefaction of the earth, and within three hours after it is bred it dieth: so sin is bred beyond the course and order of nature of the corruption of the appetite, and is extinguished by the three parts of repentance, contrition, confession and satisfaction. F. joannes a S. Geminiano's lib. 4. de natalibus et volatile. c. 62.  
Drink doth kill a mouse, as Aristotle saith: so doth sin kill the soul. Idem, lib. 5. de animalibus terrestribus. cap. 35.  
As a mule is engendered against the course of nature: so is sin engendered not of nature, but it is a vice and an enormity of nature, desiring that, which is not of the same order. Ibidem. cap. 93.  
Old age is full of misery, which bringeth a corporal death: so sin is full of misery, which bringeth eternal death. Idem, lib. 6. de homine et membris eius. c. 52.  
As there be seven kinds of leprosy: so there are 7. capital sins. Ibidem, 53.  
The best way to kill a meteriall serpent, is to kill him in the head: so the best way to kill the spiritual serpent is to kill him in the head, that is to kill sin in the beginning. Venerabilis Beda.  
Kill a cockatrice when he is an egg, and he will not bite thee: so kill sin in the beginning, and it will not hurt thee.  
As foxes are to be killed when they are cubs: so sin is to be beaten down, when it is growing.  
As the Babylonians children were to be dashed against the stones: so sin is to be nipped in the bud. Psal. 137.   

Pride.  
AS violent waters are prone to often eruptions, becoming shalowest within their ordinary channels: so proud persons are evermore capable of higher dignities, though not well able, to exercise their present mean offices.  
As winds blow most fiercely, when they are about to cease: so men, when they are most proud, as Pope julius, and Cardinal Woolsey, than they are nearest to destruction.  
As God is angry at them, that imitate the thunder and lightning, and doth cast them into hell, as he cast Salmoneus: so he doth disdain the proud and lofty minded, who emulate his greatness, but do not express his goodness. Plutarch in Moralibus.  
If thou wilt put any good thing into bladders, thou must first remove the wind and air out of them: so thou must take all pride and swelling out of his mind, whom thou meanest to teach. Ibidem.  
As the Cedar tree is unfruitful & stiff: so a proud man is unfruitful and obstinate. Basilius in psal. 28.  
As a blind man may be easily discerned of all: so may a proud man, that knows not the Lord (for the beginning of pride is the ignorance of God) be easily known, as being deprived of his greatest light. Chrysostomus, hom, de Ozia.  
As the ship, that hath passed many waves, and escaped many tempests, at the length shipwrecking in the very haven, doth lose all the treasure it contained: so the proud Pharisee, after that he had undergone the labours of fasting, and had performed the exercise of many notable virtues, through his pride and arrogancy made shipwreck of them all in the very haven. Idem, hom. de profectu evangelii.  
That body, which hath lost a good temperature is subject to diseases: so that soul that hath lost humility is endangered with pride, rashness, weakness and foolishness, Idem ser. contra desperationem et superbiam.  
As he that is frantic knows neither himself, nor those things that are before his feet: so a proud man neither knows himself, nor any man about him. ibidem.  
As covetous men the more they receive, the more they stand in need of: so a proud man the more he is honoured, the more honour he desireth. Idem, hom. 1. in secundam ad Thessalonicenses.  
As they that are swelled, are not in good health: so they that are proud, are not in their right wits. idem, hom. 17. in 1. Timoth.  
As in an heap of wheat, the chaff lies higher than the wheat, not that it is worthier, but because it is lighter, & being lighter it getteth the higher place: so in this life a proud man is lifted above an humble man, not for his merit and virtue, but for his vanity, and false opinion of himself, and being vain of himself, he preferreth himself before those, of whom he is excelled in virtue. Hector Pint. in c. 15. Ezech.  
As pride is the beginning of all vices: so it is the ruin of all virtues. Isidorus.  
They that are sick of the dropsy, by reason of the grossness of their bodies, seem to be in good estate, notwithstanding they be full of nothing but water and such evil humours, which in the end are the cause of their death: so they that are proud, by reason of their overweening conceits, seem to be in great reputation and credit, when before God they are most abominable and detestable.   

Covetousness:  
AS fire, when there is more wood cast on, burneth more fiercely: so covetousness the more wealth it hath, the more it desireth. Lod. Granat. lib. 2. ducis peccatorum.  
As drink in a dropsy is the cause of greater thirst: so riches in covetous men are the causes of greater avarice. Ibidem.  
As the hollow spout receiveth much water, & yet retaineth nothing but air: so the covetous man gathereth much wealth, and yet possesseth nothing but cares.  
As the fish Polypus useth great skill in taking of other fishes, being otherwise a stupid and foolish creature: so many men are very wise for their own lucre and gain, but in other things very blockish and brute beasts.  
As vultures do smell three days before hand where any dead carcases will fall, and do fly thither: so greedy gapers after livings, do many years before hand long for the death of the possessors. Plin. lib. 10. cap. 6.  
Covetousness is like the serpent Hidaspis', the more it sucks, the more it is a thirst, eating men alive as the Crocodile, and it is a vice of as dangerous allurement, as the place, where the Sirens sit and chant their prejudicial melody.  
There is a certain thorn among the Indians, the juice of which being sprinkled into the eyes, doth bring blindness to all living creatures: so the dust of gold being cast into the eyes of men, doth make them stark blind.  
As physicians say that cold doth hurt the bones, the sinews, and the teeth: so Paul doth say more briefly, because he is the master of brevity, that covetousness is the root of all evil. Chrysost. hom. 75, in Matth.  
As bees flock unto a honey dew: so covetous men hunt after the smell of gain. Plutarch in Moralibus. Meminit eius etiam Maximus sermone. 12.  
As great fishes devour the small: so covetous cormorants eat up the poor. Basilius' hom. 7, exameron.  
As gluttons cannot spare any thing from their own bellies: so covetous men cannot spare any thing from their own purses. Idem hom. in ditescentes.  
As the sea is never seen without waves: so the minds of covetous men are never without perturbations, cares, dangers, trembling and fear. Chrysostom. Hom. 36. in Matth.  
As a moth doth corrupt a garment: so doth covetousness eat and rust a wretched soul. Idem, hom. 48.  
As the man of Chios sold his best wine to others, and drunk the dead wine himself: so do covetous men, they enjoy the worst of their wealth, and keep the best for worms, moths and rust. Plut.  
As an itchy scabby place standeth need always of friction and rubbing, so the thirst of a covetous mind is never quenched. idem.  
As they that fall a sleep through heaviness, dream of sorrowful things: so they that hunt after wealth, and are covetous, do dream of usury, extortion, enhaunsing of rents, and such like dishonest gripings. Idem.  
As adulterers love other men's wives; and contemn their own: so some men are more delighted with searching after other men's goods, then with enjoying their own. idem.  
As the root of a reed being beaten small and laid upon the root of fern, doth bring forth a stem; and also as the root of fern being beaten small and laid upon the root of a reed doth extract a stalk: so in like manner the desire of money doth drive out of the soul the love of wisdom, and wisdom doth drive out of the soul the love of money.  
As among the Myconians baldness is no unseemly thing, because all are borne bald there: so amongst Londoners pride and usury, and among lawyer's covetousness and bribery are counted small faults, or rather none, because these vices are as a general murrain among them.  
As an Adamant doth draw iron from a loadstone: so the love of money doth draw men from christian piety, doth call them away from all goodness, neither doth suffer them to stick unto Christ.  
In the isle of Chios the face of Diana is placed aloft, whose countenance seemeth heavy to those that enter in, but cheerful to them that go out: so certain sordid illiberal pesauntes do with heavy countenances entertain their friends, fearing lest they should put them to cost, and should ask any thing of them, but they are cheerful at their departure. Plin. lib. 35. cap. 5.  
As the Emmots of India do only keep the gold digged out of the caverns of the earth, but do not enjoy it: so a covetous rich man neither himself enjoyeth his riches, neither vouchsafeth the use of them to any other. Plin. lib. 11. cap. 31. et Herodot. lib. 3.  
Horseleeches and crablice have no place for voidance of their excrements, and because they are insatiable, they swell with sucking of blood and so burst: so a covetous man is choked with his own store.  
As that earth, which hath veins of gold and silver, is in a manner barren of all other things: so they that thirst after gold and silver, and have conceived these metals in their minds, they commonly bring forth no fruit of any good thing.  
The Eagle is the most ravenous among birds, she dieth not by disease, nor by old age, but through hunger: so a covetous man, the more years that grow upon him, the more his covetousness increaseth, and the nearer he is to his grave, the more hungry he is after gain. Plin. lib. 10. cap. 3.  
In quicksilver all things do swim but gold, for it draweth this alone into it: so nothing doth settle in the mind of a covetous man, but lucre and gain; arts, learning, disciplines, and honesty do float above, neither have power to descend into his breast. Plin. lib. 33. cap. 6.  
Hearts when they are constrained to cast off their horns, do hide them, especially their right horn, that for medicine it may not be of use to others: so many worldly cormorant rich men, when as they cannot use their riches themselves, yet they will not suffer others to enjoy them, Plin. lib. 8. cap. 32. Arist. l. 6. de nat. cap, 5.  
As idolaters sacrifice oxen to their idols: so covetous men sacrifice their souls unto their wealth. Chrysost. hom. 64. in Matth.  
As he that is sick of a fever doth not quench his thirst by drinking, but doth more inflame it: so he that is diseased with covetousness, when he receiveth money is not therewith satisfied, but doth more kindle it. ibidem.  
As a drunkard is vexed with greater thirst, than he that useth wine moderately; and as fire is made greater by adding of fuel: so the desire of money is more increased by the plenty of gold: idem hom. 1. in Matth.  
As an eunuch doth lament, because he cannot perform his desire with a virgin: so do all covetous people that gape for wealth. Idem hom. 74.  
As he that seethe a golden cup, precious stones, and costly apparel in darkness, cannot discern the worth of it: so a covetous man can by no means perceive the beauty of the best things: Ibidem.  
As they that gathered more. Manna, than was permitted, had more worms and more corruption: so have covetous men, that gather more wealth, than they should. idem. hom. 4. in 1. Cor.  
As Pharaoh compelled the Israelites to spend their time in gathering straw and stubble: so the devil constraineth covetous men to consume their time in gathering clay and dirt: for what is gold and silver but clay & dirt? idem hom. 40. in Mat.  
As hell is never satisfied: so covetous men have never enough. August. epist. 3. ad joannem comitem.  
As the birds Seleucides are insatiable in the eating of locusts: so are covetous men in gathering of riches. Isidorus Clarius oratione 36. contra avaros.  
As a shadow doth hinder the light of the sun: so covetousness doth hinder the light of grace. F. joannes a S. Geminiano's li. 1 de Coelo et Elementis cap. 8.  
As the shadow of the earth doth cause an eclipse of the moon, when the earth cometh between the sun and the moon: so the desire of earthly things doth cause the eclipse of the soul, when it is put between the soul and God. Ibidem.  
As a shadow doth either repress or altogether extinguish heat: so covetousness doth either diminish or extinguish the heat of charity. Ibidem.  
As a shadow is an induction to sterility, for not any thing increaseth, where there is continual shade: so the seed of the divine word cannot take increase, and bring forth fruit, where there is covetousness and care for riches. Ibidem.  
As the shadow is a friend unto serpents, and a nourisher of snakes: so cevetousnesse is most acceptable unto infernal serpents, that is, unto devils, because by it they most of all entangle and ensnare souls. Ibidem.  
As a shadow hindereth the ripening of fruits: so covetousness hindereth the fruits of repentance. ibidem.  
As a shadow bringeth darkness, and darkness fear: so doth covetousness, lest it lose that it hath gotten. Ibidem.  
As a shadow provoketh sleep, and that by reason of the coolness: so covetousness induceth sleep, that is, profoundness, and unmovableness in sin. ibidem.  
As certain caverns in the mountain Aetna do always burn, by reason of the abundance of sulphur; so is covetousness always on a light fire, by reason of the greediness of gain. Idem in eod. lib. cap. 58.  
The Arabian Onyx stone is of a black colour with white streaks: so covetous men although they be painted with honours, yet they have black and filthy minds. Idem lib. 2. de Metallis et lapid. cap. 3.  
Dioscorides saith that the Onyx stone either worn about the neck, or carried in the hand, bringeth sadness, multiplieth fears, and moveth the mind to strife and contention: so also doth covetousness; it bringeth sadness, when it hath not what it desireth; and fear, to lose that it hath; and strife, because Meum and Tuum, as Seneca saith, are the causes of all strife. Ibid  
As the Onyx stone cannot hurt in the presence of the Sardyan stone: so covetousness cannot infect him, in whom the love of God is, for where the love of God is, there the love of this world hath no place. Ibidem.  
As an onion is of a cold and glutinous nature as saith Dioscorides: so covetousness doth cool the soul, by excluding the heat of charity, and doth hold it fast, by reason of the viscous lime of wealth. Idem lib. 3. de vegetabilib. et Plant. cap. 6.  
An Onion as saith Dioscorid. doth yield little nourishment unto the body: so covetousness doth yield little nourishment to the body, but none at all to the soul. Ibidem.  
As Onions do provoke choler: so doth covetousness provoke anger. Ibidem.  
As Henbane bringeth death to the body by bodily sleep: so covetousness bringeth death to the soul by spiritual sleep. Ibidem.  
As ravenous birds do love to live alone, as saith Aristotle: so do covetous men. Idem. lib. 4. de Natatilib. & volat. cap. 9  
Ravenous Birds do drive their young ones from them, so soon as they can fly: so do covetous peole put out their children, as soon as they can shift, and cashier their servants, as soon as they have served their turns. Ibidem.  
As Griphons' keep Mountains, wherein are precious stones, but neither use them themselves, nor suffer others to enjoy them: so do covetous men deal in keeping their wealth. Ibidem ex Isidoro.  
As a Hog seeketh for his meat in dirt and mire: so a covetous wretch seeketh for felicity in Silver and Gold. Ibidem.  
As a horseleech hath a triangular mouth, and a trunk in it, with which she doth drink blood, and when she hath drunk enough, she vomiteth it out again, that she may suck more, as Isidore saith: so covetousness hath a triangular mouth, that is, three ways of ill getting, to wit, by rapine, theft, and usury, whose trunk is unsatiable desire, with which it sucketh out the blood of the poor, as it manifestly appeareth in usuries, by which when it hath filled the purse, than it vomiteth it forth again, that is, it putteth that gain out again to usury, that it may gain more. Idem lib. 5. de Animalib. Terrestrib. cap. 10.  
As a dog lying upon hay, eateth none himself, nor suffereth others to eat: so doth a covetous man. Ibidem.  
As certain serpents keep Balsamum, but have no use of it, nor suffer others to use it: so do covetous men their riches. Ibidem.  
As Bees gather honey of flowers, and die in the dregs: so do covetous men ibidem.  
As a spider in a short time maketh her web, which the wind as soon breaketh: so a covetous man soon gathereth a great deal of wealth together, which misfortune soon scattereth. Ibidem.  
As an Ape huggeth her young ones: so a covetous miser huggeth his wealth. Ibidem.  
As the leprosy corrupteth all the members: so covetousness infecteth all the affections. Idem lib. 6. de homine & membris eius. cap. 10.  
As a leper hath diverse spots: so a covetous man hath divers vices. Ibidem.  
As the ancient Greek and Latin poets made Tantalus a mirror of covetousness, who was tormented with hunger & thirst, notwithstanding he stood in a river up to the chin, and had goodly Apples hanging over his nose continually: so our English modern Poets, note above all others justice Randoll of London to be infected with the same vice, a man passing impotent in body, but much more in mind, that dying worth many thousands, & leaving behind him a thousand pounds of gold in a chest full of old boots and shoes, yet was so miserable, that at my Lord majors dinner he would put up a Widgen for his supper, and many a good meal did he take of his frank neighbour the widow Penne.  
As pride is the soul's tympany, and anger the soul's frenzy: so covetousness is the soul's dropsy.   

Luxury.  
AS wood preserveth fire: so the thought preserveth and nourisheth desires and concupiscences.  
Like as fire worketh wood altogether into fire: so lust wholly alienateth man into lasciviousness.  
As smoke driveth away Bees: so luxury driveth away spiritual graces. Basilius' hom. 1. de jeiunio.  
As fire changeth hard and cold iron, and maketh it as fire: so lust tameth iron, and hardy minds. F. joannes a S. Geminiano's lib. 1. de caelo & elementis, cap. 47.  
As out of two flints smitten together, there comes out fire: so out of the unchaste touch of man and woman there comes out the fire of concupiscence and luxury. Ibidem.  
As a wall, although not burnt of a candle, yet it is blacked: so if women cohabitate with men, the devils Bird-lime shall not be wanting. Hieronymus.  
As we may easily fall into a pit, but not so soon get out again; so we may easily fall into the sin of luxury, by reason of our natural corruption, but we can hardly get from it.  
As sulphur is hot, and therefore soon fired: so is luxury.  
As God hath given eyes unto us, not to look for our pleasure, but for things necessary for our life: so hath he given unto us genitors, for none other cause, but to increase the world, as the name of them may teach us. Lactantius, lib. 7. cap. 25.  
As drunkards do spew forth lewd speeches: so luxurious persons do utter lascivious and obscene words. Chrysostomus oratione 5. adversus judaeos.  
As a Pilot making shipwreck in the haven, obtaineth no pardon: so pollution of wedlocke-state in married persons hath no defence either with God or man. Idem, hom. 3. de Ozia.  
As he that was possessed of the Devil, lived among the graves, and cut himself with stones: so luxurious persons live among harlots, who are full of stinch & filthiness, & cut themselves with vices, which are sharper than any stones. idem. hom. 29.  
As it is unjust, through covetousness to encroach upon any man's living: so is it unjust through lust to subvert the limits of good manners. Augustinus lib. 15. de civitate Dei.  
Fire is extinguished two ways, either by withdrawing the fuel, or by casting on water: so the fire of luxury is quenched two ways, either by withdrawing the fomentations of the flesh, or by casting upon it the cold water of repentant tears. Hugo Victorinus lib. de carnalibus nuptijs vitandis.   

Envy.  
AS a worm bred in wood consumeth it: so also is envy bred in the heart, and the heart is the first thing that it excruciateth; and when it hath corrupted the heart, it also taketh away the natural colour of the countenance.  
The serpent Porphyrius hath poison, but because he is without teeth, he hath it only for himself: so some do envy, and malice, but they hurt no body but themselves, because they want ability.  
Take away the fuel, and the fire goeth forth: so take away the occasion, and envy ceaseth. Plut.  
dogs bark at the unknown, but are gentler towards them they know, as Heraclitus said: so envy doth most annoy men newly advanced, but is not so raging against those, whom it hath been acquainted with. Idem.  
As venom doth devour Iron: so doth envy consume the possessors of it. Basil. hom. de invidia.  
As Vipers are brought forth by tearing in pieces their dams belly: so envy doth gnaw in sunder the soul of the conceiver. Ibidem.  
Vultures and Flies fly over sweet Ointments, and pleasant Meadows, and seize on carrion and ulcers: so envious persons do pass over that which is well done, and only busy themselves with errors, infirmities and imperfections. Ibidem.  
As the Phoenix burneth herself: so doth an envious man. August. sermone 18. ad fratres in Heremo.  
As that water is venomous, which serpents live in: so is that soul poisoned, in which envy dwelleth. Palladius in historia de Stephano lapso.  
As a worm is not bred in Cedar: so envy is not begotten in the heart of a wise man. Hector Pintus in cap. 19 Ezechiel.  
As the Flies Cantharideses are bred in the soundest wheat, and in Roses most flourishing: so envy doth most oppose itself against good men, and proficients in virtue. Antonius in Melissa, part 1. serm. 62.  
As toothache springeth from three things, as saith Avicen, from the substance of the teeth, from the nerve, which is in the root of the teeth, and sometimes from the gums: so envy springeth from three things, from personal prosperity, from advanced honour, and from massy wealth. F. joannes a S. Geminiano's lib. 6. de homine & eius membris. cap. 37.  
As there is no Lark without a crest: so there is no wit without natural borne envy. Stobaeus serm. 36. ex Plutarcho.  
Where there is no light, there is no shadow: so where there is no felicity, there is no envy. Plut.  
Bavins are known by the bands, Lions by their claws, & cocks by their combs: so envious minds are known by their manners.   

Gluttony.  
AS corporal fasting doth lift up the spirit to God: so superfluity of meat and drink doth cast and sink it down. Lodo. Granat. lib. de devotione.  
As the spirit when it is full of devotion, doth invite the heart to spiritual and divine things: so the body being full of meat, doth draw and hale the same unto corporal and vain matters. ibidem.  
As ships of lighter burden do swiftly sail through the sea, but those that are overloaden with many burdens are drowned: so fasting maketh the soul light, that it lightly saileth over the sea of this life, that it mounteth aloft, and beholdeth heaven and heavenly things, but being overburdened with too much meat and drink, the spirit groweth sleepy and the body heavy, the soul is captivated, and made subject to a thousand miseries. ibidem.  
As a soldior that is overloaden can hardly manage his weapon: so that man can hardly watch at his prayers, who is gluttonously filled with superfluity of meats, Ibidem.  
As much water is the cause of moorish grounds, fens, mires, and muddy places, where nothing engendereth but Toads, Frogs, Snakes, and such like foul vermin: even so excess of wine procureth brutish, wicked and beastly desires, many sensual appetites, and other sinful qualities. Ibidem.  
As Trees which are planted or cut in the full of the Moon, do but engender worms, lose their own virtue, and perish: the like doth excess of eating or drinking, for when the belly is full, it nothing but increaseth the worms of sin in the soul, consumeth the whole man, and cutting him off from God, makes him die and whither in wickedness. Stella de contempt. mundi.  
As the walls of Babylon were overthrown by Nabuchadnezar: even so doth surfeiting by meat or drink destroy all the virtues abiding in the soul. ibidem.  
As Mathematicians circumscribe all things within a centre and a circumference: so many do circumscribe all pleasure within their bellies. Plut. in Moralibus.  
Aristotle saith that the fish whom the Grecians call ovoç, hoc est, Asinus, of all other living creatures hath the heart in the belly: so gluttons have theirs. Clemens libro 2. paedag. cap. 1.  
As a cloud doth obscure the beams of the Sun: so gluttony doth dim the splendour of the mind. Nilus' oratione 1. adversus vitia.  
As birds that have weighty bodies are unapt for flight: so gluttons with their fleshy paunches are unfit for contemplation. F. joannes a S. Geminiano's lib. 4. de natalibus & volatilibus, cap. 35.   

Anger.  
AS a drunken man cannot do any thing wisely and with reason, & of which he doth not afterwards repent him, as we read of Alexander the great: so when as a man is disturbed and troubled with anger, and blinded with the smoke of this passion, he cannot rest, neither take advisement, which to day although it seem just and reasonable unto him, yet to morrow, when the fury of his passion shall be over, he shall confess that it was unjust and unreasonable.  
As in a tumult we do not hear what is spoken unto us: so angry persons do not admit other men's counsel, unless reason speak within, which appeaseth the hurly-burly of the mind. Plut.  
As a tumour ariseth by a blow of the flesh: so effeminate and weak persons do most of all swell with anger; as women and old men. idem.  
The Barbarians do infect their weapons with poison, that they may do double hurt: so angry folks do again and again poison their tongues with venomous words. idem  
As the first messengers are not forthwith believed, as Photion of Athens hearing tell of Alexander's death, said, if he be dead to day, he will be dead to morrow and for ever: so we must not presently believe anger, saying unto us, he hath injuried me, but we must protract the time for many days, & make further inquiry. idem.  
As the body is shaken and corrupted with a long cough: so the mind is exulcerated with often anger. idem.  
As a child through unskilfulness doth often hurt himself, when he would hurt another: so many times anger doth hurt itself, when it would wrong others. idem.  
As we do not bridle horses in the race, but before they run: so they that are subject to anger, are to be admonished by reasons, before they fall into danger. Idem.  
If one fire be joined to another, the flame becometh the greater: so anger by anger is not appeased, but is more provoked. Chrisost. hom. 12. operis imperfecti.  
As Asses bite and kick: so angry people rail and fight. Idem. hom. 3. in joannem.  
As winter is full of storms: so is an angry mind full of perturbations. idem. hom. 9 ad pop. Antioch.  
Vinegar infecteth a vessel, if it long stay in it: so anger corrupteth the heart, if it make any abode in it. Augustinus Epistola. 88  
A scald head is soon broken: so a woman and a child are soon angry. Sen. lib. 1. de ira.  
As lukewarm water assuageth inflammations: so gentle and mild words do quench anger. Antonius' part 2. sermone 53.  
As the sun for forty years never saw Episius eating: so it never saw john the Anchorete angry.   

Idleness.  
AS the Milesian garment did not become Hercules, when he served Omphale, after he had put off his Lion's spoils: so neither doth it befit a civil man, after his magistracy to give himself unto idleness and voluptuousness. Plut.  
As the birds called Martinets are always either flying, or lying still upon the earth, because they want feet: so some are too vehement in both extremities, they are either too busy, or too idle, they keep no mean. Plin. lib. 10. cap. 39  
As they that walk, and play cranks upon ropes, if they be but a little careless, fall down, and so perish: so they that walk in this life, if they give themselves but to a little idleness, they are thrown headlong into folly. Chrisost. hom. 3. de Ozia.  
As rust doth putrefy iron: so idleness doth corrupt the wit and disposition of man. ovid. lib. 5. de tristibus elegia. 12.  
As water continually entering into a ship by some secret leak, doth at the last drown it, through the carelessness of the Mariners: so by idleness and slothfulness evil thoughts and concupiscences are so long multiplied, till the ship of the heart yielding unto them, be endangered with fin. Bernard. serm. de S. Andrea.  
As in standing water, venomous worms are engendered: so in an idle soul ill thoughts and hurtful concupiscences are bred. Laurentius justinianus lib. de perfectionis gradibus, cap. 9  
Birds that are cooped up, soon grow fat: so by laziness the body groweth corpulent, and the mind unfit for any good exercise. Seneca epist. 122.  
As too much bending breaketh the bow: so too much remission spoileth the mind. Seneca.  
Rust doth fret the hardest iron, if it be not used; the Moth doth eat the finest garment, if it be not worn; moss doth grow on the smoothest stone, if it be not stirred: so impiety doth infect the wisest wit, if it be given to idleness.  
Standing water is sooner frozen, than the running stream; he that sitteth is more subject to sleep, than he that walketh: so the idle man is far more subject to be overcome of vice, than he that is exercised.   

Vice.  
A Pilot that hath dashed his ship against a rock, will not only afterwards be wary of it, but of all other rocks: so he that detesteth the ugliness of one vice, will also warily fly from other vices. Plut.  
As he is miserable that serves a cruel & dogged master, from whom he may fly: so is he much more miserable that is a servant and a slave unto vices, from which he cannot fly. idem.  
As a spot or a blemish, that hath long been let alone, is hardly taken away: so inveterate vices are hardly corrected. Idem.  
In war a court of guard, & watching is continually to be held: so we must never cease to strive against vices. idem.  
As he that despaireth ever to be rich, maketh havoc of that he hath, but he that is in good hope to be wealthy, will make spare of little matters: so he that fully purposeth to be a good man, doth endeavour to correct and amend the least vices, and neglecteth not any thing, that may any ways further him to the attainment of virtue. Idem.  
They that through unskilfulness cannot tell how to make a piece of wood strait, do wrest and bend it to the contrary part: so some in flying from one vice, do fall into a greater. idem.  
As those wounds of the body are more grievous, which make an Ulcer: so those vices of the mind are much more grievous which more vehemently do disturb and distract▪ idem.  
The water called Lyncestis or Acidula, doth make drunk as well as wine: so poverty and lack of knowledge doth make some vicious and wicked; for the same vices do spring from divers causes, as arrogancy springeth both from knowledge & unskilfulness. Plin. lib. 31. cap. 2.  
It is easy to slip into a weele-net, but to come out is vety difficult: so it is easy to fall into vices, but to return unto virtue is not so easy.  
For the biting of an Asp there is no remedy, but the cutting of the infected parts: so some vices are only cured by death. Plin. lib. 8. cap 23.  
Scorpions do bring forth each other, and do kill each other, for it is said that the Scorpion doth bring forth eleven young ones, all which the dam killeth saving one, but that one killeth his dam, and avengeth his brother's blood, and this doth God, that that pestiferous brood should not too much increase: so of one capital vice, many vices are bred, as of covetousness are engendered treachery, fraud, cozenage, perjury, unquietness, violence, and hardness of heart, but oftentimes one of these daughters doth kill their mother Avarice, unquietness of mind doth many times so weary the covetous, that they strive by all means to cast off the burden of this vice, and quite to leave the world. And so it is in other capital vices. Geminianus lib. 5. de animalibus terrestribus. cap. 120.  
As one poison expelleth another, as the fatness of the snake prevaileth against the biting of the Crocodile, & the head of a Viper healeth the wound of a Dragon: so one vice expelleth another, as covetousness restraineth gluttony, & ambition & vainglory bridleth luxury, for fear of infamy. ibid.   

Pleasure.  
WHere weeds are plucked up, there corn thriveth: so where concupiscence is expelled, there righteousness ariseth. Chrisost. hom. 8. oper. imperf.  
As they that sail in a sandy sea, are sometimes on ground upon the dry sands, and sometimes float aloft upon the swift current: so he that follows after pleasure, sometimes is tormented through want of it, and sometimes over cloyed through abundance. Sen. lib. de beata vita.  
As swine do dirty themselves in the mire: so voluptuous men do befilth themselves with pleasure. Basilius in Psalmum primum.  
As the Lord appeared not to Abraham so long as he stayed in his own country, but when he came into the land shown unto him, he had great promises made unto him: so as long as we continue in the world and worldly pleasures, our minds are not enlightened with any divine illumination, but when we obey God's commandments, God manifesteth himself unto every one according to his capacity. Cyrillus Alexan. in dictis veteris testamenti.  
He that writeth in the water, leaveth no characters behind him: so pleasure lasteth no longer, than the very act. Gregor. Nyssenus homilia 5. in Ecclesiastin.  
As the greater sorrow obscureth the lesser: so the pleasure of the mind obscureth the delight of the body. Plut.  
If drunkards and banketters rush into an house of mourning, they do not only bring no mirth unto the mourners, but they rather procure greater lamentation: so pleasures also do offend an unsound body. idem.  
Lysimachus when he was constrained to yield himself unto the Scythians by reason of thirst, and when he had drunk a little cold water, Good God (quoth he) what a great deal of felicity have I given for a little pleasure: so we are to think when we fall into a long disease for a little Venery. idem.  
There are a kind of thieves, whom the Egyptians call Philistae, who embrace them they take, to the end to strangle them: so pleasures whilst they do flatter, they kill. Seneca.  
As he is as well dead, that is buried in odours, as he that is rend and torn in pieces of wild beasts: so they are alike unhappy, that give themselves to luxurious pleasures, as they that spend their days in hunting after the vain puff of ambition. Seneca.  
They that drink of the lake Clitorius, cannot abide wine: so they that surfeit in worldly pleasures, do abhor honest and true delights.  
As the wine which Homer calls Maroneun being mingled with 20. times so much water, as the quantity of wine comes to, still keepeth his strength & virtue: so a virtuous upright wise man is not subdued by any pleasures. Plin. lib. 14. cap. 4.  
The ancient natural Philosophers do write, that the sun is nourished with sea water and the Moon with fresh water: so wise & virtuous men do seek for sour things, so they be profitable; and fools hunt after those things only that may delight.  
As the Planet Saturn is in effect cold, dry & heavy: so pleasure doth make cold, by extinguishing the heat of spiritual love; dry, by consuming the moisture of devotion; and heavy, by depressing the mind to inferior things. F. joannes a S. Geminiano's lib. 1. de caelo & elementis, cap. 90.  
As Saturn is called a nocturnal planet: so the pleasure of the flesh doth seek for the darkness of the night. ibidem.  
They that are borne under Saturn, as saith Ptolemy, do not abhor impure and unclean garments, and do love other filthy things: so luxurious persons do not abhor the exterior note of infamy, beside they one filthy and polluted actions. ibid.  
Laban following jacob overtook him upon the mountain Galaad, which mountain is most delicate for pasture, fruits, and fountains: so the devil persecuting man doth overtake him among the delights & pleasures of this world. ibidem.  
The serpent Amphisbena hath two heads, at either end one: so hath pleasure two heads, that is, two capital vices, Luxury, and gluttony▪ idem lib. 5. de animalibus terrestribus, cap. 121.  
A snail by leisure creepeth to the tops of Trees, and there eats the leaves, and wheresoever she creepeth, she leaveth a slime behind her: so the pleasure of the flesh by little and little increaseth, & ascendeth to the top of great trees, that is, it doth possess and overcome great men, as gluttony overcame Adam, and luxury David & Solomon; and eateth the leaves, that is, doth devastate the ornaments of virtue in them, and wheresoever it creepeth, it leaveth impure slime behind it, that is, infamous examples, and a corrupted memory. ibidem.   

Drunkenness.  
Lazy curs are busy under the table, but idle in hunting: so it is ignoble & base, to be free speeched in thy cups, and a coward in talk when thou art sober. Putarchus.  
As the cask is broken by the working of wine, and that cometh aloft which lay in the bottom: so drunkenness doth discover the secrettest things of thy breast. Sen.  
As they that are overburdened with wine, cannot keep their meat, but all goes out together: so doth also the secrets, when wine abounds. Seneca.  
As the fishes called Polypi do not stretch out their claws, but for meat: so some do measure all their felicity by meat and drink. Plut. & Plin. lib. 9 cap. 29.  
Lysimachus by reason of thirst was constrained to yield himself unto the Scythians, afterwards when he had drunk cold water, good God (said he) for how short a pleasure have I given away my happiness: so also we shall be constrained to say, if we fall into a long disease, for a drunken feast or a little Venery.  
Flies and such like creatures do live by sucking, and therefore in stead of a tongue they have a trunk: so thou shalt see some drunkards, who live only by drink, and care for no meat.  
As frugality is an inducement to fasting, so is drunkenness unto lasciviousness. Basilius' hom. 1. de jeiunio.  
As ships taken with a violent tempest, are forced to cast their goods over board: so drunkards overtaken with wine are forced by vomit to disgorge themselves. Idem. hom. de ebrie. & luxu.  
As brightness doth dim the sight; and terrible sounds amaze the hearing: so drunkenness doth dull the understanding, and astonish the memory. Ibidem.  
As valleys are full so long as the land flood lasteth, but are dry and empty, when it is gone: so drunkards being full of Wine do spew and cast, but a little after are oppressed with thirst. Ibidem.  
As when a fever is past, the weakness remaineth: so when drunkenness is gone the effects continue, which torment both body and soul. Chrysost. hom. 58. in Matth.  
As Scylla and Hydra among the Poets are armed with many heads: so is drunkenness; hence fornication, hence effeminacy, hence wrath, hence inordinate loves proceed. Idem hom. 71.  
As too much rain glutteth the earth, that it cannot be tilled: so too much drink so drowneth the soul, that it admitteth no spiritual culture. Augustinus sermo. de ●brietate vitanda.  
As in fens serpents, and venomous worms are engendered: so in drunkards moist brains are many vices bred. Ibidem.   

Adultery.  
AS the Coockowe layeth eggs in other birds nests: so some men do make other men's wives mothers. Plinius libro 10. cap. 9  
A Pilot that maketh shipwreck in the Haven is worthy of no pardon: so he or she that hath attained the Haven of marriage, and then shipwreck their chastity, are worthy of no favour, neither with God nor man.  
As covetousness encroacheth upon other men's goods: so adultery entereth upon other men's wives.  
As rust defaceth the brightest iron: so adultery corrupteth the purest paragon.  
In a honey comb there are two things, honey and wax. In like manner in the face of a Harlot there are two things, beauty of countenance, and sweetness of speech. The wax doth kindle the fire, and the honey doth yield sweetness: so the beauty of an harlot doth inflame the flesh with the fire of lust, and doth subvert the mind by the enticement of alluring speech. The honey doth distill from the wax, whilst the harlot doth sweeten her words. Hugo Victorinus lib. de carnalibus nuptiis vitandis.  
The panther is so greedy of the exrements of a man, that if they be hanged out of his reach, he killeth himself with reaching at them: so that which is the filthiest, is the sweetest unto some men, that like horses neigh after their neighbour's wives. Plinius lib. 8. cap. 27. & cap. 17. eod. libro.  
As some through the stupour of their senses, and corrupt tastes, do not taste the sweetness of meats: so adulterous and libidinous Epicures have no taste of true glory. Cicero Philip. 2.  
As they are filthy creatures, that rejoice when they enjoy their adulterous pleasures: so are they wicked that desire them with a libidinous mind. Idem lib. 4. Tusc. quaest.  
As joseph lost his coat by his chastity: so lechers lose their good names by fornication and adultery.  
As Goats and Swine are filthy creatures: so are adulterous persons, which are rightly compared unto them.  
As chaste men have their conversation in heaven: so adulterous lechers have theirs in hell.  
As Tarqvinius Superbus king of the Romans was banished with his son Tarqvinius Sextus for the deflowering of Lucretia, a noble and honourable matron: so Lodovicus Gonzaga for his adultery was beheaded of the citizens of Mantua.  
As the Chrysolite being worn on the finger of an Adulteress, so detesteth the crime, as it cracketh in pieces by mere instinct of nature: so the Unicorn is such a foe to adultery, and such a friend to chastity, as he always preserveth the one, and killeth the other.  
Munster writeth in his second Book fol. 45. that in some part of England and Scotland, there is great store of the best kind of jet stone. If any body drink the powder of this stone in water, if the same party be contaminate with libidinous acts, the same body our of hand shall be enforced to make urine, and shall have no ability to keep it back, but if a virgin drink of it, there is no power to make urine follow: so the juice of the Basco leaf so abhorreth unlawful lust, as it will not by any means be digested in the stomach of a Strum, pette.  
As Teundezillus' King of Spain, for committing violent adultery with a Lady of a Noble house, was deprived both of life and Kingdom: so Galeatius Maria Duke of Milan committing adultery with a Citizen's wife of the same, was by the same Citizen slain, being at a Mass.  
As Antonius Venereus' Duke of Venice, caused his own son to die in prison, because he had ravished a maid: so Hippomenes taking his daughter Limon in adultery, caused her to be devoured of an hungry horse.  
The Egyptians for adultery, cut off the man's privy members, and the woman's nose: so the Armenians for the same act gelded the men, & after open whipping branded the women with a hot Iron.  
As God appointed stoning and burning for adultery: so the Arabians, Tartarians, Turks, Athenians, Tenedians, Crotoniates, old Saxons, Parthians, ancient Britons, as writeth john Capgrave, and now the Genevians punish it with death.  
As Opilius Macrinus Emperor of Rome ordained that adulterers should be punished with fire: so julius Caesar the Emperor made a law, that adulterers should be put to death with the sword.  
As among the Thracians this was the law, that such as were taken in whoredom, should be stripped stark naked, and be bound to a post, and so with arrows pierced and stricken to death: so among the Indians such as be taken in adultery, are led up to some high rock, and cast down headlong, that their necks may be broken.  
As the Mitylenians strangled all such, as were taken in adultery, without any mercy showed: so the Mantuans beheaded the adulterers.  
As most of the Gentiles severely punished adultery: so most of the Christians laugh at it.  
Munster writeth, that the Indians do use natural conjunction together openly; and Sansonius in his Book de Regnis sayeth, that certain frantic people in Fez, accustom to use women forcibly in public places, and in the presence of many: so the Spaniards in America ravished the women, both their own bands, and the Indians beholding them; and at Insull a Town in Flaunders, three of these Galiants entered a Citizen's house wholly of their faction, where two of them held the husband, whilst the third ravished his wife in his presence; a fact that many brute beasts detest and abhor, as among four footed beasts, the Elephant, who, as the same Munster sayeth, never covereth the female but in secret, who, as Pliny and Soline write, never useth any adultery; and among fowls, the Stork, who never treadeth his female, but in her nest, which may teach men and women to use wedlocke-woorke with honesty and shamefastness; and never treadeth any but his own female, as Aristotle sayeth, which may teach every one to abhor adulterous copulations.   

jealousy.  
AS an Egg, the more it is heated, it waxeth the harder: so jealous suspect the more it is credited, the wooorse it is for us; and the less we regard it, the greater is our quiet.  
As the Mole being in the deep earth's obscurity, strays about every way, passing thorough the hardest mould she meets withal, but so soon as she comes to the day light, all her force and strength immediately fails her: even such is the jealous opinion hid within the dark cloud of an afflicted mind, it never ceaseth to remove fresh thoughts with infinite perturbations, but when truth doth discover it, it is presently nothing.  
As there is no content to the sweetness of love: so there is no despair to the prejudice of jealousy.   

Inconstancy.  
AS the chameleon is an unclean creature, and forbidden in the law, because he changeth himself into all colours, that are laid before him: so are all they unclean, that are mutable and unconstant, and are figured by this beast.  
Unconstant people may fitly be resembled to hunting dogs, who follow two Hares, and take neither; to a tree, that is often transplanted, and therefore hardly increaseth; to a wound that is slowlier healed because the medicines are daily altered.  
As birds that do both swim and fly, in the holy scriptures are counted unclean: so are all unconstant persons, that halt between two opinions, that as Weathercockes' are turned to and fro with every wavering blast of unconstancy.  
Even as the Sea swelleth, when the Moon increaseth, and ebbeth, when it decreaseth: so do they that are governed by the flux and reflux of the variety of occurrences.  
As wax is pliable to working, and wires to wresting: so are women to inconstancy.  
As the beast Hyaena, and the Rat of India called Ichneumon, are sometimes males and sometimes females: so many are unlike themselves, now boasting valourouslye, now puling tenderly; now being Philosophers, now becoming Ruffians; sometimes friends, sometimes foes.  
As weaker bodies do more feel the flux and reflux of the Sea, and the increase and decrease of the Moon: so inconstant and wavering minds are more vehemently moved, with contrariety of things.  
As pitchers are carried about by the ears: so many are haled too and fro with every wind, and every word. Plut.  
Among the Troglodytes there is a lake, that thrice in a day is salt and bitter, and thrice a gain sweet & pleasant, and as oftentimes in the night, whereupon it is called, The mad lake: so some inconstant people are sometimes moody, sometimes mild, sometimes liberal, sometimes niggards, sometimes loving, and sometimes loathing. Plin. 31. cap. 2. & lib. 2. cap. 6. Herodotus lib. 4.  
Inconstant women are like the winds that rise in the shores of Lepanthus, which in the Morning send forth gusts from the North, and in the Evening calms from the West; their fancies are like April showers, begun in a Sunshine, and ended in a storm, their passions deep hell, their pleasures chimeras portraitures, sudden joys that appearing like juno, are nothing when Ixion toucheth them but dusky and fading clouds.  
As the breath of man upon steel no sooner lighteth on, but it leapeth off: so are inconstant persons in the beginning and ending of their loves.  
As Saltpetre fireth at the first, and yet proveth but a flash; and as dew upon Crystal, no sooner lighteth on, but it leapeth off: such is the heart & thoughts of unconstant people.  
The River Hypanis being the chief of the Scythian rivers, of itself is pure and sweet, but about Callipolis it is infected with the bitter Fountain called Exampeus, and so being unlike itself, it runneth into the Sea: so some at the beginning are courteous and friendly, who afterwards are found to be unlike themselves. Plin. lib. 2. cap. 100 Solin. cap. 23. Strab. lib. 9 Pompon. Mel. lib. 2.  
As Euripus in Euboea, doth ebb and flow seven times in a day after a wonderful swiftness, and again three days in one month doth stand stone still, in the seventh, eight, and ninth day of the moons age: so many being unlike to themselves, are either too hasty, or too slow, too extreme in either part.  
The serpent Amphisbena hath a head at both ends, and doth use both ends as her tail: so some are so fugitive and inconstant in their affections, that they cannot tell what to resolve upon, nor what trade of life to bend themselves unto.  
As bats never fly directly forwards, but flitter here and there: so do inconstant people. Basilius de constitutione monastica, cap. 9  
As the planet Mercury is good being joined with a good planet, and bad with a bad: so is an inconstant person; he fits himself for the company, F. joannes a S. Geminiano's. lib. r. de Coelo et Elementis cap. 38.  
As the air is light in substance: so is an inconstant person of belief. Ibidem.  
As the air is easily moved: so is an inconstant person, for he never continues long in one mind. Ibidem.  
As the air is very subject to infection and corruption: so is he or she, that is inconstant. Ibidem.   

Ambition.  
THey that lament, because they do not excel in all things, albeit most different, do as if one should take it in ill part, that a vine doth not bring forth figs, and that an olive doth not bring forth clusters of grapes.  
He that studieth to be Plato in learning: to sleep with a blessed matron, as Ephorium: to drink with Alexander, as Medius: to be rich, as Isinenias: to be valiant, as Epaminondas: and doth grieve that one is not all these: he doth, as if one should sorrow that a lion of the wilderness, is not the same that a little Melitaean puppy is in the bosom of a rich Lady. Idem  
The Poet Accius when as he was of a very low stature, yet in the house of the Muses he made himself a picture of a very great size: so many being indeed vile and base, by ambition and braggardisme do stroute and stretch out themselves. Plin. lib. 34. cap. 5.  
The Chamelaeon because he is fed with air, and not with  meat, is always open mouthed: so they that are nourished with glory and popular applause, do always catch at some thing, that may increase their renown.  
As full eggs do sink to the bottom, but those that are empty do swim aloft: so those that are truly virtuous and learned do not so much boast as they that be otherwise.  
As the winds when they are about to cease do blow most fiercely: so men when they do most extol and magnify themselves, as Pope julius and Cardinal Woolsey, than they are wont to be nearest unto destruction.  
The dove is swift in her flight, but when she openeth her wings at large and hovereth in the air to please herself, than she is seized upon by the hawk lying in wait for her: so many whilst they brag of more strength than they use, become a prey unto their enemies. Plinius. libr. 10. cap. 20.  
The peacock spreadeth not his 100 eyed tail, except he be praised: so many suppose that they have not what they have, except others admire them. Plin. lib. 10. cap. 21.  
The cock being conqueror forthwith blazeth abroad his victory by crowing: so many do make boasts of their own exploits, & become the ridiculous emblasoners of their own praises. Plin. l. 8. c. 33.  
As the chameleon hath great lights, but nothing else within him: so many have nothing else besides vain boasting, and windy ostentation. Plinius libr. 11. cap. 32.  
The bird Taurus being very little, yet doth imitate the voice of an ox: so many being base and ignoble, do speak of nothing but of Emperors, Kings, and state matters. Plin. lib. 9 cap. 42. ex cap. 31. codem lib.  
Little crab fishes, that they may be the safer, do hide themselves in the concavities of empty shells, and when as the● grow greater, they go in to those that are more capacious: so many distrusting their own prowess and virtues, do defend and countenance themselves with the titles of their ancestors.   

Flatterers and Parasites.  
AS a physician anatomising the body of a man, doth keep a certain concinnity and dexterity with his hand, but doth avoid an apish representation: so liberty doth admit urbanity, gravity being preserved, but a flatterer with laughing and scurril jesting doth as it were sweeten liberty with an ill sauce. Plut.  
As an ill picture doth represent a thing, with ragged garments, wrinkled and deformed: so a flatterer doth imitate a friend with clamours and frivolous endeavours, acting nothing sincerely. Idem.  
An ape when he can neither keep the house like a dog, nor carry burdens as a horse, nor blow as an ox, doth mock and mow & move laughter: so a parasite when he knoweth not how to be serviceable in serious and weighty matters, becometh a minister of delights and pleasures. Idem.  
One when he had very filthily portrayed cock chickens, he commanded his boy, that he should let no live cock chickens come near his table lest by the comparison he should be blamed: so a flatterer with all his main and might doth drive away true friends, lest by being compared with them he be found to be as he is. idem.  
As pillows do seem to withstand the couching of the head, but yet do give place and become very pliable: so the liberty of a flatterer seemeth to swell and carry itself aloft, but it easily receiveth whatsoever inclineth to it. Idem.  
As those beasts are very hardly found, that change colour according to the semblance of the place: so thou shalt hardly find those flatterers, that can apply themselves to every humour, & to all courses of life. Idem.  
As counterfeit things do only imitate the brightness and splendour of gold: so doth a flatterer imitate the grace, obsequiousness, and cheerfulness of a friend. Idem.  
As the fish Polipus doth change colour according to the place he is in: so flatterers do apply themselves to the observance of time, place and persons. Idem.  
As Tragedians have need of a chorus, & a theatre to applaud them: so they that delight in parasites and flatterers, do nothing, except there be others that may applaud them. Idem.  
As according to Mathematicians the superficies and the lines are neither bended, nor produced, nor moved of themselves, because they are merely intelligible things, but are bended, lengthened and moved together with their bodies: so a flatterer is not moved of his own affection, but is angry with his angry friend, and doth laugh with him rejoicing.  
As they that pamper horses, do not feed them with lentils and vitches, but with better grain: so flattery doth not annoy poor & base men, but it is the disease and ruin of great families and rich fortunes. Idem.  
As lice forsake a lifeless body, because they want the blood wherewith they were nourished: so flatterers are attendants to prosperity and preferments, but shrinckers back in adversity and disastrous fortune. Idem.  
As they that bring up a beast to tame, do first apply themselves to the disposition of the beast, and do mark, with what things it is either offended or pleased, until such time as they have made it tractable: so a flatterer doth apply himself to all the affections & studies of his friend. Idem.  
The best cooks in their sauces do mingle some tart thing, whereby they may take away the fulsomeness of that which is too sweet: so flatterers do mingle a certain kind of feigned liberty and severity, that they may flatter more, when they seem to chide and speak freely. Idem.  
As water doth slip down, where it findeth a hollow place or a downfall: so a flatterer doth then most of all tax & urge his friend, when he seethe that he is down and that he hath overthrown himself. Idem.  
As limning and portraiture is a silent poesy: so also a flatterer in silence doth commend by his countenance and gesture. Idem.  
As hunters do the more easily deceive wild beasts; when they assault them, as though they were doing some other thing: so a flatterer doth most of all than claw and glaver when he seemeth not to praise. Idem.  
As the running stream is of no certain colour, but always resembleth the colour of the ground it glideth over: so a flatterer is always unlike himself, fitting himself to the present occasion. Idem.  
In a Comedy of Menander a false Hercules is brought in, bearing a bombast and a counterfeit club without substance or solidity: so the liberty of a flatterer is hollow and unsound. Idem.  
As a glass doth imitate whatsoever object is opposed against it: so also doth a flatterer. Idem.  
As a shadow doth go whither thou goest, and seemeth to do what thou dost: so a flatterer doth follow thee whither soever thou turnest thyself. Idem.  
As a chameleon doth change himself into all colours, except it be into white: so a flatterer will imitate thee in all things, except it be in that which is honest. Plin. lib. 8. cap. 33.  
As unskilful painters, when they cannot delineate those things that are beautiful, do blaze their portraitures with warts & wrinkles: so a flatterer doth represent the intemperancy, and wrath of a friend. Idem.  
As there be meats and condimentes, which neither do make blood, nor beget spirit, neither do strengthen the sinews, nor increase the marrow, but only do procure lust, maketh the belly flatuous, and do swell the body: such also is the speech of a flatterer, it only stirreth up and provoketh unto vice and wickedness, but barren to any good. Idem.  
As painters by shadows and obscurities do illustrate things that be glorious and bright: so a flatterer praising divers vices in others, that are absent, doth nourish and cherish them in his friend, that is present. Idem.  
As Orators do sometimes bring in another person speaking, either that they may procure more credit, or that they may avoid envy: so a flatterer reporteth what he hath heard of others as concerning his friend, albeit he hath heard nothing at all. Idem.  
As wine being mingled with the juice of hemlock, doth make the poison uncurable, (which of itself is an antidote against this aconite) because the heat of the wine doth presently carry the strength of the poison unto the heart: so a flatterer, understanding that liberty of speech is a remedy against flattery, doth mingle it with his adulation, that it may be the more hurtful. Idem.  
Glass doth wonderfully imitate crystal, a base thing that which is most precious: so doth flattery imitate friendship, a vile thing that which is most excellent. Plinius, libr. 9 cap. 29. et libr. 37. capite 2.  
As the libbart through his sweet savour doth allure other wild beasts unto him, and so doth kill them: so flatterers through their fair speeches do allure men unto them, and do destroy them. Plin. lib. 8. cap. 17.  
As the beast Hyaena counterfeiting man's voice, and by hearkening doth learn ones name, whom she calling forth devoureth: so flatterers by fair speech, do allure, till they have drawn into destruction. Plin. lib. 7. cap. 2.  
As all fishes are not alured by one bait, but some with one; & some with another; whereupon skilful fishers do especially fish with that bait, which they are delighted with: so a flatterer finding the disposition of a man, what he delighteth in, and what he abhorreth, with that thing he tickleth and gulleth him, in which he taketh greatest pleasure.  
As the serpent Cerastes is not bred by the Cipres tree by reason of bitterness, nor by the Box tree by reason of hardness: so the plague of flattery doth fly from grave and severe dispositions, but doth seize upon effeminate and delicate natures. Plin. lib. 7. cap. 24.  
As Panthers have a sweet smell, but a devouring mind: so have flatterers.  
Strait trees have crooked roots, smooth baits, sharp hooks, the fairer the stone is in the Toads head, the more pestilent is her poison in her bowels: so flatterers talk the more it is seasoned with fine phrases, the less it savoureth of true meaning.   

Hypocrisy. Hypocrites.  
AS the Tiger when he hunteth for his prey, doth hide his claws: so hypocrites for their commodity speak fair, when they mean ill.  
As the Pyrit stone is then most horte, when it looketh most cold: so when hypocrites look the most demure, they mean the most mischief.  
As janus was double faced: so hypocrites are double hearted.  
As sepulchres are beauteous without, but full of corruption within: so hypocrites seem outwardly religious, but inwardly are replenished with iniquity.  
As he that takes the muster of men doth diligently view their bodies and ag●, to see if they be sit for the war: so the Lord making choice of souls for the spiritual warfare doth search into their wills, and if he find any hidden hypocrisy, ●he rejecteth the man, as unsitte to be ente●alned, but if he find him worthy he bestoweth his grace upon him. Cyrllus' jerosolymit. catechesi. 1.  
As the fish Polypur: to catch his prey unneth himself into the colour of every stone he meets with: so hypocrites to satisfy their wills, turn themselves into the condition of every company; they are sober with the sober, untemperate with the untemperate, irreligious with the Atheist, and precise with the puritan. Basil. hom. 7. exameron.  
As foolish women, when they lack natural beauty, do paint themselves: so wicked hypocrites when they want inward virtues, assume outward semblances. Gregorias Nazianzenus orat. in funere patris.  
As the chameleon assumeth all colours, but white; that in the mean while I may speak nothing of Proteus the Egyptian sophister: so an hypocrite is all things but a good christian, simple hearted and honest, such an hypocrite was julianus Apostata. Idem orat. 1. in julianum.  
A sepulchre seemeth beautiful, so long as it is shut, but when it is open, it is stinking and horrible: so hypocrites, so long as they are not known seem jolly fellows, but when they are laid open, they are abominable. Chrysost. hom. 45. operis imperfect.  
As a stage player taketh upon him an other man's person, sometimes being a servant, and sometime a Lord: so an hypocrite taketh upon him the person of an honest man, when indeed he is a very knave. Idem. in sermone de jeiunio.  
As he that represents Agamemnon, is not Agamemnon: so an hypocrite seeming an honest man, is no honest man. Augustinus lib. 2. de sermone domini in monte,  
The Ostrich seemeth as she would fly, yet hath no use of flying: so hypocrisy seemeth to have the image of sanctity, but is ignorant of a sanctified life. Gregorius libr. 7. moral. cap. 15.  
Bull rushes and sedge have a show of greenness, but bear no fruit: so the life of hypocrites. Idem lib. 8. cap. 27,  
As Simon Cyrenaeus carried Christ's cross of constraint and not willingly: so hypocrites do the work of Christ unwillingly, executing that openly, which they do not love inwardly. Bernardus sermone de benedict. et Gregor 8. Moral.  
As a swan hath white feathers and black flesh: so an hypocrite hath fair words but foul works. Hector Pintut in cap. 40. Ezechiel.  
As merchants sell the skins of wild beasts, but do not meddle with the entrails: so hypocrites only meddle with outward things, but do not deal with inward matters. Ibidem.  
As those rocks in the sea, are more dangerous, which are covered with a little water, than those, which are eminent and easily discerned, which matiners may avoid: so hypocrites pretending piety are more dangerous than notorious wicked persons, for these being known, we may eschew them, when we know not how to avoid the other. idem in cap. 9 Esayae.  
Silver albeit it be white, yet it maketh black lines as lead: so hypocrites show otherwise then they are.  
As wine mingled with water doth more provoke vomit, than either pure water, or pure wine: so that wickedness is more intolerable, which is coloured with piety, then that wickedness, which shows to be so of itself  
As Apothecaries gilled over their medicines, that they may sell them the better: so hypocrites gild their words, that they may the better compass their purpose, nay many can tip their tongues with the gold of the gospel, that they may the sooner entrap.  
The Carbuncle hath a show like fire, & yet hath no fire in it: so hypocrites have the show of piety, but in truth are far from it. Plin. lib. 36. cap. 5:  
The Indians do so counterfeit the precious stone Opalum that it cannot be discerned, but only in the sun: so some hypocrites are so cunning in their dissimulation, that it is hard for any to descry them, but the eyes of wisdom. Plin. lib. 37. c. 6.  
As the beast Camelopardalis resembleth a horse in his neck, an ox in his feet and legs, a camel in his head, and a Tiger or Leopard in his spots: so hypocrites, do put on divers shapes of men, if thou beholdest their habits, they seem holy; if their speech, thou wouldst think, a champion spoke, but if thou lookest into their lives, thou shalt find them knaves, if into their writings, clowns and dotards.  
As the Cretian can lie, the Grecian shift, the Italian court it, and as Alexander can carouse, Romulus abstain, the Epicure eat, the Stoic fast, Endymion sleep, and Chrysippus' watch: so the hypocrite can fit all companies, play the ambidexter in all places, and be a pleasing parasite for all times, he can be precise with the puritan, iniunctive with the potestant, and Popeholy with the papist.  
As the Chameleon though he hath most guts, draweth least breath, and as the Elder tree though he be fullest of pith is farthest from strength: so hypocrites though outwardly they seem full of piety, yet inwardly they are swelled with vice.  
The bird Taurus hath a great voice, but a small body: the thunder a great clap, yet but a little stone; the empty vessel giveth a greater sound than the full barrel: so hypocrites have plenty of words and promises, but scarcity of works, and performances.  
In painted pots are hidden the deadliest poison; in the greenest grass is the greatest Serpent; in the clearest water, the ugliest Toad, and in the most curious Sepulchre, are enclosed rotten bones: so hypocrite; under their fair pretences do shroud foul intendments.  
As the Ostrich carrieth fair feathers, but rank flesh; and as the Cypress tree beareth a fair leaf, but no fruit: so hypocrites make fair shows, but have foul souls.  
When the Fox preacheth, the Geese perish; the Crocodile shroudeth greatest treason under most pitiful tears: so in a kissing mouth there lieth a galling mind.  
In the coldest flint there is hot fire; the Bee that hath honey in her mouth, hath a sting in her tail; the tree that beareth the sweetest fruit, hath a sour sap: so the words of hypocrites, though they seem smooth as oil, yet their hearts are as crooked as the stalk of ivy.  
The Spider in the finest web, doth hang the fairest fly: so an hypocrite with the fairest words doth betray the truest meaner.  
As there needeth no more but one pin or prick to pierce a bladder, and to make all the wind therein enclosed incontinently to come forth: even so there needeth no more, but one very little temptation to pull the vizard from hypocrites, and to discover them to every man, who shall know after that they shall be sifted, that there was nothing but a colour and an imagination of all the reputation of righteousness and virtue, which they had gotten among men.  
As the basest gold, though it be rayed with some dirt, is always more precious than the brightest lead that a man can find: so the righteousness of a Christian man, though it be defiled through many infirmities and imperfections, yet notwithstanding is more to be esteemed then all the righteousness of hypocrites and infidels.  
As Barnacles are both fish and flesh; as the Israelites spoke both Ashdod and Hebrew; as janus saw both before and behind; as Balaam did both bless and curse; and as the Sea-mew, or the Gull, lives both in the water, and upon the earth: so hypocrites are neither flesh nor fish, they are holy with the holy, and profane with the wicked; as Ehud they are ambodexters, with the Church of Laodicea, they are neither hot nor cold; with Tully, they are both for Caesar and Pompey; and with Tytides, they cannot determine, whether to join with Achilles or Hector.   

Usury.  
AS a fish devours the bait with the hook, so an Usurer devours the man with his money. Basil. in. Psal. 14.  
Viper's are borne by gnawng asunder the bellies of their dams: so Usury is bred and nourished by consuming the houses and substance of debtors. Ibidem.  
As Baederastice is unlawful, because it is against kind: so usury and increase by gold and silver is unlawful, because against nature; nature hath made them sterile and barren, & usury makes them procreative.  
As he that is stung of an Asp, falleth a sleep with delight, and so dieth by the sweetness of sleep: so he that taketh upon Usury, for the time is delighted, as one that had received a benefit, and so by the sweetness of the benefit, he perceiveth not how he is made a captive. Chrysost. hom. 12 operis imperfect.  
As the poison of an Asp doth lurkingly run thorough all the members, and so corrupteth them: so usury doth run thorough all thy wealth, and doth convert it into debt. Ibidem.  
As a little leaven soureth the whole jump of dough, and turneth it into the same nature: so usury whose house soever it enters into, it draws unto it all the substance, and converts it into debt. Ibidem.  
A Conie together bringeth forth and nourisheth other young ones, and again groweth great with young: so usurers take usury upon usury, and gain upon gain, they call for their lucre before it come to the birth. Plut. in Moralibus.  
As fire growing to power doth consume one thing after another: so doth usury Ibidem.  
Vultures kill nothing themselves, but seize upon it being killed of others: so Usurers live upon the sweat of other men's brows, and enjoy the fruit of other men's labours, against the ordinance of God and man. Erasmus in similibus.  
As he that tumbleth in the mire, becometh more foul and filthy: so they become more and more indebted, that have to do with Usurers. Plut.  
Choleric men, that will not be purged in time, daily increase their humour, till dangerously they be diseased: so they that suffer usury to increase and grow upon them, and do not discharge themselves of it, do run into irrecuperable danger & peril. Idem.  
Plato doth forbid to ask water of neighbours, until thou hast digged thine own ground, to see if thou mayst find a vain for thine own use: so we should try all means to relieve and help ourselves, before we borrow money upon usurre. Idem.  
As the fish Sargus doth always follow the fish Alutarius, that he may feed on the mud that the Alutarius raiseth: so usurers do intrude themselves into other men's business, that they may take the fruit and gain of their labours.  
As Tigers are swift in catching their prey: so Usurers are speedy in gathering of wealth. F. joannes a S. Gemimano, lib. 1. de coelo & elementis, cap. 21.  
Plime saith, that eagle's feathers being put among other feathers, doth devour and consume them: so an usurers filthy lucre being put among an other man's wealth, doth quite dovoure and consume it. Idem, lib 4. de natalibus, & volatilibus. cap. 72.  
Pigmies are a cubit hie (for so their name signifies among the Grecians) dwelling in the mountains of India by the Ocean; as saith Augustine, at three years, they are of perfect and mature age, they bring forth at five, and grow old when they are seven. Therefore as Pigmies do soon increase, and soon decrease: so wealth got by Usury, doth soon increase, and soon decrease; as it is soon gotten (being the trade of an idle Merchant to tell out ten and take in eleven) so is it speedily lost, and suddenly squamdered; De male quaesitis non gaudet tertius haeres, Idem lib. 5 de animalibus terrestribus, c. 1 22.  
As excommunication doth not only, bind them, against whom it is denounced, but also them, that partake with them in cases not permitted: so usurers themselves are not only odious and cursed, but they infect others dealing in the action with them, as Notaries and Scriveners, that had wont to be sworn at the entering into their office, never to draw any writ for any case of Usury. Idem. lib, 8. de canonibus & legibus, cap. 76.  
As a vessel filled with water, sinketh to the bottom, and is there detained: so an usurer loaden with the burden of unrighteous Mammon, is pressed down to the earth, and there violently held down of the Devil for ever aspiring to heaven, except the miraculous favour of God unloose him. Idem, lib. 9 de artificibus & rebus artificialibus, cap. 90.  
As an ox is sold to the butcher for money: so an Usurer doth sell his soul to the devil for lucre. Ibidem.   

Heresy, Heretics.  
AS they that are bitten of a mad dog, do not only run mad themselves, but do infect others with madness: so they that are infected with any pestilent & heretical opinion, do infect others by their speech and conference.  
As a wolf clothed in a sheeps skin doth the greater harm: so doth an heretic that hath his tongue tipped with the scripture. Ignatius in Epist. ad Heronem.  
As Circe changed men into beasts: so heresy turneth men into devils. Clemens Alexandrinus lib. 7. storm.  
As wicked scholars shut their masters out of doors: so heretics drive the Prophets from their conventicles, lest they should reprehend them. Ibidem.  
As the Serpent deceived Eve, promising that unto her he had not: so heretics pretending great knowledge, do bring death to their believers. Iren. prologo in lib. 4.  
As Pilate would have seemed innocent of Christ's death by washing his hands: so Heretics pretend truth and scripture, when they are as deep in injurying Christ, as Pilate was. Athanasius oratprima.  
As the serpent Dipsas doth poison all the waters he drinks of: so heretics do deadly poison all the souls that believe them. Epiphanius Haeresi. 34. contra Macosios'.  
As the serpent Drynas, is like unto the colour of an Oaken leaf, whence he hath his name: so Heretics seem to be like Christians, when in deed they are as ill as jews. Idem haeresi 65. contra Paulum Samosatensem.  
As an Ape is like unto a man, and yet is no man: so Heretics are like unto a Christian Church, and yet are no Christian Church. Chrisostomus hom. 19 operis imperfect.  
As serpents creep upon their bellies, and feed upon dust: so heretics do all for their bellies, and for the vainglory of their hearts, and do feed upon earth, that is, upon earthly and carnal men. Idem hom. 45. operis imperfect.  
As a member cannot live being cut from the body; nor a branch of a tree be green, being hewn from the stock: so all heretics being cut from the body of one Church, neither can have the life of Christ in them, neither the greenness and viridity of spiritual grace, but their Church is desolate and forsaken, Idem, hom. 46.  
A spark of fire at the first is scarcely seen, but if it get nourishment it consumeth large cities and great Countries: so heresy and perverse doctrine beginning at the first of one, findeth afterwards two or three auditors, and being let alone creepeth like a canker by little & little throughout the body. The heresy of Arius at the first was a little spark in Alexandria, but because it was not forthwith smothered, it set a fire the whole world. Hieronimus libro 3. comment. in Epist. ad Galat. cap. 5.  
As fowlers by craft catch birds: so heretics by subtlety surprise men. Optatus Milevitanus libro 6. ad sinem contra Parmenianum.  
As the children of Moab and Ammon descended of Abraham's consanguinity, and yet always hated the kindred & stock of Abraham: so heretics say that they believe in Christ, and they always endeavour to subvert the catholic faith of the christians. Rupertus lib. 2. in Sophoniam.  
As Dathan and Abyron conspired against Moses: so do heretics against the church. Eugubinus in cap. 11. Deuteron.  
As Nabuzardan the Chieftain of Nabuchodonosor did destroy jerusalem, and profane the vessels of the temple: so the heretics of our time, being the Chieftains of the devil, do endeavour to subvert the Church of Christ, and to profane the holy vessels of the temple, that is, the Sacraments ordained not of Solomon, but of Christ. Pintus in Ezechielem cap. 4.  
As the name of Nabuzardan signifieth the speech and message of a strange Lord, or of a strange judgement: so heretics do not sound the idiom and name of jesus Christ our Lord, but of another Lord, that is, of the devil, whom Christ calleth the prince of this world. ibidem.  
As Ishmael the son of Nathaniah did weep with the friends of Godoliah, whom he had slain: so heretics, & so do hypocrites, weep for that, which they wish most harm unto: F. joannes a S. Geminiano's. libro 5. de animalibus terrestribus capite 72.  
A panther by the beauty of his skin, and sweet smell of his breath doth allure other beasts unto him, but by the fearfulness of his head he feareth them away, whereupon he hideth his head, till he hath laid hold on them, that come to see him: so heretics and hypocrites outwardly pretending great sanctity, and by the fame of their doctrine, which they colour with devotion and simplicity, hiding the malicious head of their corrupt intent, they draw many simple and ignorant auditors unto them, and do destroy them with their poisonous doctrine. ibidem.  
As young Lions do tear and rend the womb of their dams in bringing them forth: so heretics do rend and tear in pieces the unity of the church their mother, who spiritually doth bring them forth. Idem libro 5. de animal. terrest. capite 108.  
When the time approacheth of the Vipers bringing forth, her young ones do not stay the operation of nature, but gnaw her sides in sunder, and so come forth with the destruction of their dam: so heretics being bred in the womb of the Church their mother, not staying for, nor sustaining her correction, by rebellion do departed from her, and whilst they gnaw in sunder her unity, as much as lies in them, they labour to bring her unto destruction. Ibidem.  
Young Panthers hating their dans, do beat in pieces with their hooves the wombs of their dams, because they resist their egress and deliverance, whereupon a panther bringeth not forth but once: so heretics, with their nails, that is, with their malignant doctrine do tear in pieces the unity of the church their mother, because she doth resist their perfidy. ibidem.  
A Wolf infecteth the wool of that sheep he woorieth, so that a garment made of it proveth lousy, as saith Isidore: so an heretic by his biting doth corrupt the simplicity of man's conversation, and maketh it to abound with louse, that is, with corrupt works. ibidem.   

Death.  
AS he is to be called a skilful Physician, that can so temper his medicine, that it bringeth health, which is the end of his physic: so is he to be termed truly wise, who hath so learned to lead his life, that a good death may follow.  
As the herb coloquintida is most bitter: so is the memory of death to a rich covetous man. F. joannes a S. Geminiano's lib. 3. de vegetabilib. & plant. cap. 40.  
As coloquintida doth stretch out her branches a far off: so death doth stretch out himself so far that none can escape him. ibid.  
As that coloquintida is most poisonous and deadly, which grows alone: so is that death most fearful, upon which a pure conscience & true repentance doth not attend. ibid.  
As that coloquintida is good, according to Macrus, which is white: so is that death which is religious. ibidem.  
As by a serpent the death of man came: so by the death of man a serpent is engendered, that is, of the marrow of his back bone, as saith Hypocrates.  
The beast Hyena hath the neck of a Viper, the back of an Elephant, the greediness of a Wolf, the mane of a horse, the voice of a man, and is sometimes male and sometimes female: so death is likened to a Viper for his swiftness, to an Elephant for his force and violence, to a Wolf for his voracity, to a horse for his unbridledness, to a man for his deceitfulness, and to male and female, because it takes away both kinds.  
As the ashes of a Scorpion drunk in wine, is a remedy against the stinging of a Scorpion: so the meditation of death is a remedy against sin, which is the cause of death. Gemin. lib. 5. de animal. Terrest. c. 80.  
As in sleep there is no remembrance of labours: so the saints by the sleep of death do rest from their labours. idem lib. 6. de homine & Memb. eius cap. 45.  
As a man whilst he sleepeth feareth the power of no adversary: so the saints by the sleep of death are taken out of the hands of all adversaries, and do enjoy the security of eternal safety. ibidem.  
As a Wasp stinging a stone, doth not hurt the stone, but herself by losing her sting: so death lost his sting by running upon life, which is jesus Christ. Athanasius de passione domini.  
As water falling upon the earth, is swallowed up of it, so that it is no more seen: so a man by death falling into the earth, is so consumed and destroyed, that he is never found again in the condition of his mortal state. Idiota de contemplatione mortis, cap. 10.  
As all rivers run into the sea: so all they that come into this fluctuous life, must enter into the sea of death. For death is the punishment of all, the tribute of all, the prison of all, the conqueror of all, and the receptacle of all. Ibidem. cap. 13.  
As he that would conquer a castle, at the first doth make way to the ruin with his greater shot, after he doth assault, invade and possess it: so dealeth death, who first sendeth his battering shot of great sickness and infirmity, which doth so vanquish and break the natural strength of the body, that the soul can no longer defend her castle, and then death seizeth upon it. Ludo. Granat. l. 1. ducis peccat.  
As for the biting of an asp there is no remedy, unless the parts infected be cut away: so certain vices are healed only by death. Aristot.  
As pilgrims are cheerfully welcomed into Inns or lodgings, yet ere their departing some account of expenses is made unto them: so though we have a little show of pleasant entertainment in this world, yet at our deaths we must render a severe and strict account for the same. Stella de contemptu mundi.  
As no man doth marvel, that that is melted, which might be melted, or burnt, which is combustile: so to be dead is not to be marveled at, because we are mortal. Plut.  
As borrowed money is willingly to be paid again: so our life, which God hath lent us, is without repining to be rendered to him again, when he calls for it. idem.  
No man taketh it in ill part to have a candle lighted, but every one misliketh to have it put out: so we rejoice at a birth, but sorrow at death. Idem.  
He that beyond measure is given to wine doth also suck up the dregs: so there are many that love their lives so well, that they would not die, no not in old age. Sen.  
As he is more prosperous, whom a speedy wind bringeth into the haven, than he that in a calm is wearied upon the sea: so he is more fortunate, whom speedy death taketh out of the miseries of his life. Seneca.  
As fire burneth fiercely, when it hath store of fuel, but dieth of his own accord when it lacketh matter: so great is the difference between the death of young men and old men. Seneca.  
A swordplayer fearful in all the fight, smiteth home & grows valiant or rather desperate, when he seethe no way but death: so death is fearful being far off, but less dreaded being at hand. Seneca.  
As Swans seeing what good is in death, do end their lives with singing: so ought all good, and honest men to do. Cicero, lib. 1. Tusc. quaest.  
Unripe apples are hardly pulled from the Tree, but being ripe, they fall of their own accord: so force doth take life from young men, but maturity & ripeness from old men. Idem de senectute.  
They that speak evil of the dead are like unto dogs, that bite at stones cast at them, but do not touch them that hurt them. Aristoteles in Rhetoricis ait Platonem huius similitudinis authorem esse.  
As Croesus with all his wealth: so Aristotle with all his wit, and all men with all their wisdom, have and shall perish and turn to dust.  
As Aristippus searched how to prolong his life: so Socrates sought how he might yield to death.  
As life is the gift of God: so death is the due of nature; and as we receive the one as a benefit: so must we abide the other of necssity.  
As the bud is blasted, as soon as the blown rose; and as the wind shaketh off the blossom as well as the fruit: so death neither spareth the golden locks nor the hoary head.  
As a Bee stinging a dead body takes no hurt, but stinging a live body oft times looseth both sting and life together: so death, so long as it stung mortal men only, which were dead in sin, was never a whit the worse, but when▪ it stung Christ once, who is life itself, by and by it lost both sting and strength.  
As the brazen serpent was so far from hurting the Israelites, that contrariwise it healed them: so death is now so far from hurting any true Israelite, that on the other side, if affliction, as a fierce serpent, sting us, or if any thing else hurt us, presently it is helped, and redressed by death.  
Those which will needs play the hobgoblins, or the night walking spirits (as we call them) all the while they speak under a hollow vault, or leap forth with an ugly vizard upon their faces, they are so terrible, that he which thinks himself no small man, may perhaps be affrighted with them; But if some lusty fellow chance to step into one of these and cudgel him well favouredly, and pull the vizard from his face, than every boy laughs him to scorn: so death was a terrible bulbegger, and made every man afraid of him a great while, but Christ dying, buckled with this bulbegger and conjured him (as I may say) out of his hollow vault, when as the dead coming out of the graves were seen in jerusalem, and pulled the vizard from his face, when as he himself rising, left the linen clothes which were the vizard of death behind him. Doctor playfere.  
As that ass called Cumanus Asinus, jetting up and down in a Lion's skin, did for a time terrify his master, but afterwards being descried did benefit him very much: so death stands now like a silly ass, having his Lion's skin pulled over his ears, and is so far from terrifying any, that it benefits all true Christians, because by it they rest from their labours, and if they be oppressed with troubles or cares when they come to death they are discharged.  
All the while Adam did eat any other fruit which God gave him leave to eat, he was nourished by it, but when he had tasted of the forbidden tree, he perished: so death had free leave to devour any other man, Christ only excepted, but when it went about to destroy Christ, than it was destroyed itself.  
Those barbarous people called Cannibals, which feed only upon raw flesh, especially of men, if they happen to eat a piece of roasted meat, commonly they surfeit of it and die: so the right Cannibal, the only devourer of all mankind, death I mean, tasting of Christ's flesh, and finding it not to be raw (such as it was used to eat) but wholesome and heavenly meat indeed, presently took a surfeit of it, and within 3. days died.  
As when judas had received a sop at Christ's hand, anon after his bowels gushed out: so death being so saucy as to snatch a sop (as it were) of Christ's flesh, and a little bit of his body, was by and by like judas, choked and strangled with it, and feign to yield it up again, when Christ on Easter day revived.  
Sharp frosts bite forward springs, Easterly winds blasteth towardly blossoms: so cruel death spareth not those, whom we ourselves living cannot spare, as it spared not king Edward the sixth, nor sir Philip Sidney, who could never have lived too long.  
As madness and anger differ nothing but in continuance and length of time: so neither do death and sleep.   

The Devil:  
AS the Lion that killed the disobedient Prophet returning from Bethel, did neither tear his dead body, nor hurt his Ass: after the same manner is the power of the Devil, being a roaring Lion restrained, and kept within limits, so that he can extend his fury no further, than God giveth him leave.  
As they that would have dogs come unto them, allure them with bread or flesh: so the devil allureth souls unto him with pleasures and riches. Clemens Alexand. lib. 2. storm.  
As a fish snatching at the bait, not seeing the hook, is taken: so the Devil having the power of death, greedily carrying jesus unto death, and not seeing the hook of his divinity included in him, was caught and overthrown himself, Idem in Symb. Apost.  
As one night is sufficient to bring darkness over the whole world: so the Prince of darkness is sufficient to disturb all mortal creatures. Macarius. hom. 5.  
As Endive is like unto Lettuce, yet the one is sweet, the other bitter: so the devil sometimes showeth himself like an Angel of light, yet the one is glorious, the other ugly and deformed. Idem. hom. 7,  
As a man and a woman commits corporal fornication: so the devil and the soul commits spiritual fornication. Idem. hom. 15.  
As Sericants wait for the arrest of men indebted: so devils wait to arrest sinful souls. Idem. hom, 43.  
As a strong stone wall resisteth a dart: so faith resisteth the devil. Greg. Nazian. oratione in sanctum Cyprianum.  
As a dog stayeth still under the Table, if he find any fall, but departeth if he find none: so the devil doth continually gape upon us; if he get any blasphemous word, he stayeth still, but if thou lettest no sins pass from thee, he will leave thee. Chrysost. concione, 3. de Lazaro.  
As Pirates set upon rich loaden ships, but pass by them that be empty: so the devil assaileth them that be stuffed with virtues, but he lets wicked worldlings and mammonists live in quiet. Idem. hom. 4. de verbis Isayae. Vidi dominum.  
As a Pilot seeing one star can direct his course to any city or province: so the devil being the prince of the air, doth not only see, but also know all the principalities, and dignities of the world, and therefore he could point out to our Saviour the honour and state of every kingdom. Idem. hom. 5. operis imperfect.   

Hell.  
If we be so delicate and tender in this life, that we cannot suffer patiently a fever of 3. days: so much less shall we in the life to come be able to suffer everlasting fire. Lud. Granat. lib. 1. ducis peccat.  
If we be terrified when we see any horrible punishment inflicted upon a malefactor in this life: so much more shall we be tormented at the sight of the dreadful and intolerable punishments in the other. Ibidem.  
As the wicked have offended God with all their parts, powers and senses, and have employed them all, as instruments to serve sin with: even so shall Gods divine justice ordain, that in all the self same parts, powers, and senses, they shall suffer son owe and torment; that so that may be fulfilled, which is written. How much he glorified himself, and was in delicacies, give him so much torments and lamentations. ibid.  
As it happened to Sisera, who before he slept drunk of the sweet milk in jaels' bottle, but she awaked him after another manner, by nailing his head down fast to the ground: even so do men sup up the sweet milk of this worlds vanities, till they are suddenly overtaken with death eternal, because they cannot awake from the drowsy sleep wherein they are fast nailed down by their own negligent follies. Stella de contemptu mundi.  
As Egypt a figure of hell, was full of darkness and a land of captivity: so is hell. Rupertus lib. 2. in Math.  
As in this world it is a kind of solace to have others partakers of our miseries: so in hell it shall be great vexation to the damned, to see others tormented as themselves. Chrysost. hom. 48. de Ira.  
As entrance into the house of Dedalus was open, but regress was denied: so the way into hell is very wide and open, but the return from it is altogether impossible.  
As Abeston a stone of Arcadia being once set on fire, can never be extinguished neither by rain nor tempest, as saith Isidore: so hell fire being once kindled can never be quenched.  
As an old man said in the lives of the fathers; when a nurse would wean her child, she layeth some bitter thing upon her dug, which when the child feeleth, he abhorreth it: so oppose the bitterness of Hell against the delights of the world, and thou shalt be withdrawn from them.  
As the righteous shall rejoice in heaven by reason of their great joy and blessedness: so on the contrary part, sinners shall be tormented with unspeakable tortures in hell. Lodovicus Granat. in suis septem Meditationibus, Meditatione septima.  
As beauty, agility, fortitude, liberty, health, pleasure, and eternity is matter of rejoicing unto the righteous in heaven: so the ugliness of sin, the burden of it, imbecility, servitude, infirmity, anxiety, and everlasting death shall with grievous torments afflict sinners in hell. Ibidem  
As the friends of God shall be secure, that they shall not lose their blessedness in heaven: so the enemies of God shall lose all hope to be delivered from those torments, which they live in in hell. ibidem.  
As in this world we are all under one Sun, yet we do not feel the heat of it all alike, because one is more hot, and another less hot: so in hell in the fire, there is not one manner of burning, because here what the diversity of bodies doth (for after one manner the fire doth burn chaff, after another wood, and after another iron) that there doth the diversity of sins, they have the same fire, and yet it doth not burn them alike. ibidem.  
As the saints in heaven have love & perfect charity: so the damned in hell do burn against all with spite and hatred. ibidem.  
As the saints in heaven do rejoice at another's good: so the damned in hell do repine at it, neither is there any thing found at which they more grieve, then at the glory of the saints, and therefore they wish that all might be damned with them. ibid.  
As God made heaven for good men: so he made hell for wicked men.  
FINIS.    

A Table of the Common places into which these Similitudes are digested.  

A  
ABdication. pag. 160  
Abstinence. pag. 86  
Abuse & use of a thing. pag. 198. b  
Admonition. pag. 148  
Adoption. pag. 160  
Adversity, vide Tribulation.  
Adultery. pag. 308, b  
Affections. pag. 133. b  
Affliction. pag. 183  
Age. pag. 153 b  
Alms deeds. pag. 90, b  
Ambition. pag. 313. b  
Ancestors, vide nobility  
Angels pag. 21, b  
Anger. pag. 31, b  
Antiquity vide speech, & books.  
Artes. pag. 57, b  
Assiduity. pag. 159. b  
Assiduity taketh away admiration. pag. 160  
Attic tongue vide speech.  
Auditor and his duty pag. 255. b  
Authors vide books.   

B.  
Banishment. pag. 235  
Barbarians, vide anger.  
Beauty. pag. 149, b  
Benefits. pag. 154, b  
Benevolence. pag. 155, b  
Bishops vide courtly life  
Bitterness, vide marriage Bodies of little stature wiser than those that be vaster. pag. 153  
Books. pag. 265  
Reading of books. pag. 266 b  
A choice is to be had in reading books, pag. 267, b  
The use of reading many Books. pag. 268, b  
Bragger's and boasters, pag. 177 b  
Brethren. pag. 147  
Breviloquence. pag. 257, b  
Business. pag. 156.   

C.  
Calamity vide Tribulation.  
Captain. pag. 227  
Ceremonies, pag. 162, b  
Charity. pag. 77  
Chastity pag. 109  
Chance, pag. 162  
Chiding, pag. 181, b  
Choice and trial of a friend. pag. 121  
Choice. pag. 175  
Children. pag. 63  
Christ, pag. 10, b  
Christians. pag. 33, b  
Christian discretion, vide zeal,  
Church, pag. 26, b  
Clergy, vide courtly life:  
Cockering, pag. 64  
Comedians, vide poets.  
Commendation, vide praise  
Commenders of themselves, vide praisers of themselves  
Commodity pag. 158, b  
Commonwealth, pag. 226,  
Concord, pag. 104  
Concupiscence, vide luxury  
Conquest, vide victory  
Conscience, pag. 55, b  
Continency, pag. 109  
Contrariety, pag. 174  
Conversing and living together pag. 190, b  
Conversation ibidem  
Contemplation, pag. 245  
Correction, pag. 161  
Counsel pag. 195. b  
Evil counsel is the worst unto him that giveth it. pag. 196  
Rash counsel, pag. 197  
Courtly life pag. 215  
Court, ibid.  
Courtiers, pag. 216,  
Covetousness pag. 292, b  
Cross, vide tribulation,  
Cunctation, pag. 175  
Custom pag. 188   

D  
Death, pag. 326, b  
Debt. pag. 188  
Decency, pag. 105  
Defence, ibid., b  
Devotion, pag. 93  
Dignity, pag. 209, b  
Those things are difficult which are excellent, pag. 208 b  
Disciplines, pag. 57, b  
Discord vide Concord & matrimonial Society  
Disputation, pag. 257, b,  
Devil, pag. 330, b  
Doctors & Doctrine, pag. 56, b  
Drunkenness, pag. 307   

E  
Education, pag. 58, b  
Education of a Prince, pag. 222  
Ears vide Hearing,  
Eloquence, pag. 250  
Eloquent men, ibid.  
Eloquence threefold. ibi.  
Empire. pag. 224, b  
Emperors vide Princes.  
Emulation, pag. 160.  
Endeavour, ibid.  
Envy, pag. 299, b.  
Erudition vide Doctors and Doctrine,  
Examples of life, pag. 258  
Exercise, pag. 156, b.  
Exhortation, pag. 160.  
Exile, vide Banishment.  
Eyes, vide Hearing.   

F  
Fables, vide Poetry.  
Fame of learning vide Doctors.  
Fasting vide abstinence et temperance.  
Fathers vide Children.  
Faults vide Admonition  
Faith, pag. 74, b.  
Fear. pag. 192.  
Fear of the Lord. pag. 94.  
Fools vide Honour.  
Fornication vide Adultery  
Fortune. pag. 197, b.  
Fortitude, pag. 82,  
Flatterers. pag. 314, b.  
Friendship, pag. 118.  
Friendship of many, ibid., b  
Friendship of a few, pag. 119.  
Friendship neglected, ib, b  
Friendship broken off, ibid.  
Friendship reconciled, pag. 120, b  
The choice and trial of a Friend, pag. 121  
A true Friend, pag. 122.  
A feigned Friend, pag. 123, b.  
The comparison of a Friend and a flatterer, pag. 126.   

G  
Gentry vide Nobility.  
Glory, pag. 175, b,  
Vain Glory, pag. 176, b,  
Gluttony, pag. 300,  
God, pag. 1  
God's unity, simplicity, & perfection, ibidem,  
God is iwisible and incomprehensible pag. 3, b,  
God is not the Author of sin, pag. 9,  
God's patience and longanimity, pag. 6,  
God's providence, pag. 6, b,  
Gods mercy & love, pag. 7, b,  
Gods justice, pag. 9,  
Godliness vide Piety,  
Gold vide Riches,  
Goodness, pag. 97,  
Government vide Empire et kingdom,  
Gratitude, pag. 178,  
Grief vide sorrow  
unlawful gain vide usury.   

H.  
Harlots vide Adultery  
Heart. pag. 53  
Heaven. pag. 20, b  
Hearing. pag. 254, b  
Heresy. pag. 324  
Heretics. ibid.  
Hell. pag. 333  
Histories of the gentiles, vide reading of books.  
Holy ghost. 18, b  
Hope. pag. 76  
Honour pag. 210  
Hospitality. pag. 105, b  
Humility. pag. 97, b  
Husbands vide marriage.  
Hypocrisy. pag. 318  
Hypocrites. ibid.   

I.  
Idleness. pag. 303  
jealousy. pag. 311  
Imitation. pag. 164, b  
Inconstancy. pag. 311, b  
Indulgence vide cockering  
Industry vide labour.  
Infamy vide an ill name.  
Ingratitude. pag. 179  
Inhumanity, vide Hospitality.  
Injury, vide Vengeance.  
Innovaters, vide News.  
Intelligencers, ibid.  
Innovation. ibid.  
A judge. pag. 230, b  
judgement. pag. 231  
justice. pag. 81   

K.  
Kings. pag. 216, b  
Kingdom pag. 218  
Kingdoms cannot abide rivality ibid. b   

L.  
Labour. pag. 163  
Lamentation, vide Mourning.  
Laws. pag. 228, b  
Lawmakers. ibid.  
Lawyers. pag. 229, b  
Learning. pag. 247. b  
The manner of Learning. pag. 248, b  
Filthy Lucre, vide Usury.  
Love, pag. 133  
Love in old men, ibid.  
Love in young men, ibid.  
Self-love, pag. 133  
Too much love vide Cockering,  
Luxury, pag. 298  
Lust, ibid.   

M.  
Magistrates. pag. 231  
Magistracy. ibid.  
Magnanimity, vide fortitude.  
man.. pag. 35  
Manners. pag. 166, b  
Marriage. pag. 127  
Matrimonial society. pag. 132, b.  
Mediocrity. pag. 107, b  
Meditation, vide an Auditor and his duty.  
Modesty, vide Temperance  
Meekness vide Humility,  
Memory, pag. 246, b  
Good men, pag. 38  
men's gifts are divers, pag. 39  
So many men, so many minds, ibid.  
wicked & ungodly men, pag. 40  
Mind, pag. 50, b  
The goods of the mind, pag. 51, b  
The diseases of the mind, pag. 52  
Ministers vide Preachers,  
monarchs vide Princes.  
Money vide Riches,  
Mothers vide Children,  
Mourning, pag. 165  
Music, pag. 287 b  
musicans, ibidem.   

N  
Nature, pag. 167  
Nation vide Empire,  
A good Name. pag. 213 b,  
An ill Name, pag. 214 b,  
News, pag. 168 b,  
Novelties, ibid.  
Nobility, pag. 211 b,   

O  
Obedience, pag. 100 b,  
Obiurgation vide Chiding  
Officers and Offices vide Magistrates,  
Offspring vide Children,  
Old age, pag. 193  
Old men. ibid.  
Old men's counsel. pag. 195  
Orators. pag. 249  
Oratory vide Eloquence.   

P  
Parasites, pag. 314, b  
Parents. pag. 62  
Passions vide perturbations.  
Patience. pag. 99  
Painters pag. 287  
Perseverance. pag. 95  
Perturbations. pag. 157, b  
Petyfoggers vide lawyers.  
Philosophy. pag. 269  
Philosophers. pag. 274  
Piety. pag. 96, b  
Pleasure. pag. 305  
Poetry. pag. 275  
Poems. ibid.  
Poets. pag. 276, b  
A Comparative discourse of our English Poets, with the Greek, Latin, and Italian Poets. pag. 279  
Politians vide Common wealth.  
Potentates. pag. 219  
Poverty. pag. 207, b  
Power. pag. 225  
Prayer. pag. 88  
Praise. pag. 172  
Praisers of themselves. ibid. b  
Preachers. pag. 27, b  
Prelates vide courtly life,  
Princes, pag. 219  
A good Prince. pag. 222, b  
An evil Prince. pag. 224  
Prince of darkness vide devil.  
Pride, pag. 291  
Proud men vide pride.  
Pronunciation, pag. 254  
Prosperity, pag. 184, b  
Prudence, pag. 79  
Punishment, pag. 234   

R  
Reason, pag. 241  
Recreation, pag. 169  
Repentance, pag. 101, b  
Reprehension, pag. 170  
Revenge vide Vengeance,  
Riches, pag. 199 b  
Rich men, pag. 206  
Rhetoricians, vide Orators  
Rule vide Empire.   

S  
Sermons, pag. 32, b  
The holy Scriptures, vide the word of God,  
Silence, pag. 107  
Simony vide dignity,  
Sin, pag. 288, b  
Sinners, ibid.  
Science vide learning,  
Shamefastness vide Temperance,  
Slander vide an ill name,  
Scholars, pag. 242,  
Schoolmasters, ibid.,  
Society vide conversing, and living together,  
Sobriety vide abstinence & temperance,  
Sophisters, pag. 245, b  
soldiers vide War,  
Sorrow, pag. 170, b  
Soul, pag. 48, b  
Speech, pag. 252, b  
Study, pag. 244  
Strength vide power.  
Superfluity vide Riches   

T  
Taciturnity vide Silence,  
Tears vide Mourning,  
〈…〉  
〈…〉  
〈…〉  
〈…〉 ●●d,  
〈…〉 idid  
●●●●●tion, pag. 186 b  
Truth, pag. 103,  
Time, pag. 153 b  
Tyrant's vide punishment & affections,  
〈◊〉 ●●ny vide Princes,   

V  
〈◊〉 vide fortitude,  
●●ngeance, pag. 233,  
〈◊〉 pag. 67,  
〈◊〉 pag. 228,  
〈◊〉 pag. 304,  
●●●●●tie, pag. 111.  
●●●gins, ibid.,  
Vnstaved people vide inconstancy,  
Use and abuse of a thing pag. 198, b  
Usury, pag. 322,   

W  
●arre, pag. 227,  
Wickedness vide Vice & sin,  
Wine vide Drunkenness,  
Wisdom, pag. 113  
A Wise man, pag. 115, b  
Wit, pag. 260  
Wits soon ripe, soon rotten, ibid.  
Excellent Wits, seldom long lived. ibid.  
Diversity of Wits. pag. 264. b  
Women, pag. 41  
Word of God. pag. 23  
World. pag. 238  
The love and vanity of the World. pag. 239  
Contempt of the World. pag. 240  
Wrath, vide Anger.  
Wife. pag. 130   

Y.  
Youth. pag. 64, b   

Z.  
Zeal. pag. 259   
FINIS.