Epigram; Mr. Kedgwyn.
The radiant splendor[20] of Tom Hortons nose
Amates the ruby and puts downe the rose,
Had I a iewell of soe rich an hewe,
I would present it to some monarchs viewe,
Subjects ought not to weare such gemms as those,
Therefore our Prince shall have Tom Horton's nose!
* * * * *
fo. 2b.Epitaph in the Chauncery[21] at Sandey in Bedford[shire.]
Cur caro lætatur dum vermibus esca paratur?
Terræ terra datur, caro nascitur ut moriatur;
Terram terra tegat, demon peccata resumat,
Mundus res habeat, spiritus alta petat.
Why growes our fleshe so proud,
Whiles 'tis but made wormes foode?
This earth must turne to earth.
To dye flesh tooke it birth,
The earth our earth must hyde,
Our synnes the deuill betyde,
The world our goodes must haue,
And God our soules will saue.
fo. 3.Certayne devises and empresaes taken by the scucheons in the Gallery[22] at Whitehall; 19 Martij 1601.
The scucheon, twoe windmilles crosse sailed, and all the verge of the scucheon poudred with crosses crosselets, the word Vndique cruciatus. Vnder written these verses:
When most I rest behold howe I stand crost,
When most I moue I toyle for others gayne,
The one declares my labour to be lost,
The other shewes my quiet is but payne.
Vnhappy then whose destiny are crosses,
When standinge still and moveing breedes but losses.
The devise manie small tapers neere about a great burning, the word, Nec tibi minus erit.
The devise a taper newe blowen out, with a fayre blast from a cloude, the word, Te flante relucet.
The scucheon argent with a hand and a pen in it, the word, Solus amor depinget.
Two garlandes in a shield, one of lawrell, the other of cypresse, the word, Manet vna cupressi.
A ship in the sea, the word, Meus error ab alto.
A man falling from the top of a ladder, the word, Non quo, sed unde cado.
A scrole of paper full of cypheres, the word, Adde unum.
A sunne with sweete face in it averted from an armed knight, shaddowed in a cloud all but his handes and knees, which were bended; the word, Quousque auertes?
fo. 3b.
The scucheon, a grayhound coursing, with a word, In libertate labor; and another grayhound tyed to a tree and chafinge that he cannot be loosed to followe the game he sawe; the word, In servitute dolor.
A fayre sunne, the word, Occidens occidens.
A glorious lady in a cloud in the one syde, and a sunne in the other; beneath a sacrifice of hands, hartes, armes, pennes, &c. the word, Soli, non soli.
A kingfisher bird, sitting against the winde, the word, Constans contrariæ spernit.
A palme tree laden with armor upon the bowes, the word, Fero at patior.
An empty bagpipe, the word, Si impleueris.
An angle with the line and hooke, Semper tibi pendent.
A viall well strunge, the word, Adhibe dextram.
A sable field, the word, Par nulla figura dolori.
A partridge with a spaniell before hir, and a hauke over hir; the word, Quo me vertam.
The man in the moone with thornes on his backe looking downwarde; the word, At infra se videt omnia.
A large diamond well squared, the word, Dum formas minuis.
A pyramis standinge, with the mott Ubi upon it, and the same fallen, with the word Ibi upon it.
A burning glas betwixt the sunne, and a lawne which it had sett on fire; the word, Nec tamen cales.
A flame, the word, Tremet et ardet.
A torch light in the sunne, the word, Quis furor.
A stag having cast his head and standing amazedly, weeping over them; the word over, Inermis et deformis; under, Cur dolent habentes.
A torche ready to be lighted, the word, Spero lucem.
A man attyred in greene, shoting at a byrd in the clowdes; the one arrowe over, the other under; the 3. in his bowe drawne to the heade, with this word upon it, Spero vltimam.
A foote treading on a worme, Leviter ne peream.
A dyall in the sunne, In occasu desinit esse.
A ballance in a hand, Ponderare est errare.
A fly in a hors eye, Sic ultus peream.
A scucheon argent, Sic cum forma nulla placet.
A ship sayling in the sea, Portus in ignoto est.
An eagle looking on the sunne, Reliqua sordent.
A branche sprung forth of an oake couped, the word, Planta fuit quercus.
fo. 5.Marche 28, 1602.[23]
At the Temple: sermon, the text, Mark, x. 20.
Notes: All the commandementes must be observed with like respect. It is not sufficient to affect one and leave the rest vnrespect, for that were to make an idoll of that precept. Obedience must be seasoned with love; yf any other respect be predominat in our actions, as feare of punishment, desyre of estimacion &c. they are out of temper.
Christ propoundes these commaundementes of the 2nd table, because, yf a man cannot observe these, he shall never be able to keepe them of the first, for yf a man love not his neighbor whom he hath seene, howe shall he love God whom he hath not seene?
And he that is bound to observe the lesse must keepe the greater commaundement.
The doctrine of justificacion consistes upon these pillars, 1. Ex merito, si non ex condigno at ex congruo. 2. And this upon free-will, for noe merrit with[24] a free agent. 3. And this upon a possibilitie of keeping the commaundementes, for liberum arbitrium is a power of performing what wee would and should, and libertas voluntatis and liberum arbitrium are severall.
Noe man can performe anie any action soe well but he shall fayle either in the goodnes of the motion efficient, the meanes, or end.
Justificacion by workes is but old Pharisaisme and newe Papisme; fo. 5b.the Papists distinguishe and make Justiciam legalem and evangelicam; the 1. in performance of outward required accions; the 2. in the intent supplied [?]
All the sacrifices that God was most delighted with are for the most part sayd to be young, a lambe, &c. and the exhortacion of him which was more the agent and more learned than anie, for he was a King and the wisest that ever was, is, Remember thy Creator in the dayes of thy youth, &c.
There is a generall and a speciall love of Christ wherewith he embraceth men; the 1. is here ment and mentioned, and with that he loves all which doe but endeauour to be morally good; soe doubteles he loved Aristides for his justice, which was a work of God in him, and so being a good, God could not but love it, and him for it.
But the speciall is that whereby he makes us heires of eternall lyfe, and adoptes vs for his children.
Beholding him, God regardes the least perfections or rather imperfect affections in us; he will not breake a crazed reede.
fo. 6.At St. Clementes;[25] the precher.[26]
Note: The breade in the sacrament becoming a nourishment is a medicine to our whole bodye.
The manner of receyving Christes body in the sacrament; as to make a question of it by way of doubting, is dangerous, soe to enquire of it to knowe it is relligious.
Wee receive it[27] non per consubstantialitatem sed per germanissimam societatem. (Chrisostom.)
It must be received with five fingers, the first the hand, the 2. the understanding, 3. fayth, 4. application, 5. affection and joy; and this makes it a communion.
"Take and eate," the wordes of the serpent to Eua, the wordes of the brasen serpent to vs; those were beleued and brought in perdicion, these yf beleived are the meanes to saluation.
fo. 6b.Out of a booke called The picture of a perfect commonwealth.[28]
A wicked King is like a crazed ship, which drownes both it selfe and all that are in it.
Pleasures are like sweet singing birds, which yf a man offer to take they fly awaye.
Dr. Mounfordes[29] Sermon. (Ch. Dauers.)
Of pleasure. Momentaneum est quod delectat, æternum quod cruciat.
It is better to eate fishes with Christ, then a messe of pottage with Esau.
Nil turpius quam plus ingerrere quam possis digerere.
The glutton eates like a dogge, and lives like a hogg, having his soule as salt onely to keepe his body from stinkinge.
He that filleth his body emptieth his soule.
Id pro Deo colitur quod præ omnibus diligitur.
Vtinam, sayth Augustine, tam finiatur quam definitur ebrietas.
Bacchus painted yonge, because he makes men like children, vnable to goe or speake, naked because discouers all.
It is noe better excuse for a drunkard to say that it was his owne that he spent, then yf one should say he would cut his owne throate, for the knife that should doe it is his owne.
Drunkennes is the divells birding synne; the drunkard like the stale that allures other to be taken like it selfe.
Matt. 12.
Envie and mallice will barke though it be so musselled that it cannot bite.
fo. 7.
It is almost divine perfection to resist carnall affection.
When wee censure other men wee should imitate that good imitator of nature Apelles, whoe being to drawe a face of an great person[30] which wanted an eye, drewe that syde only which was perfect.
The malicious man is like the vultur, which passeth ouer manie sweete gardens and never rests but vpon some carrion or garbage, soe he neuer takes notice of anie thing but vices.
Libellers are the divels herauldes.
Invidus alienum bonum suum facit peccando malum.
Envy, though in all other respectes it be a thing most execrable, yet in this it is in some sort commendable, that it is a vexacion to it selfe. It is like gunpowder, which consumes itselfe before it burnes the house. Or the fly pyrausta, which would put out the candle, but burns itselfe.
Honor is like a buble, which is raysed with one winde and broken with an other.
Mr. Downes.[31]
The love of the world is the divels eldest sonne.
Honour, riches, and pleasure are the worldly mans trynitie, wherewith he committs spirituall idolatry.
Thankefullnes is like the reflex of the sunne beame from a bright bodie.
After a full tyde of prosperitie cometh a lowe ebbe of adversitie. After a day of pleasure a night of sorrowe.
fo. 7b.
Honour is like a spiders webbe, long in doinge, but soone vndone, blowne downe with every blast. It is like a craggy steepe rocke, which a man is longe getting vpon, and being vp, yf his foote but slip, he breakes his necke. Soe the Jewes dealt with Christ; one day they would have him a king, an other day none; one day cryed Hosanna to him, an other nothing but crucifie him.
The world is like an host; when a man hath spent all, body, goodes, and soule with it, it will not vouchsafe to knowe him.
Laban chose rather to loose his daughters than his idols, and the riche man had rather forsake his soule then his riches.
If a citizen of Rome made him selfe a citizen of anie other place, he lost his priviledge at Rome; yf a man wilbe a citizen of this world, he cannot be a citizen of heaven.
Ambitious men are like little children which take great paynes in runninge vp and downe to catch butterflyes, which are nothing but painted winges, and either perishe in takinge or fly away from them.
Covetous man like a child, which cryes more for the losse of a trifle then his inheritance; he laments more for losse of wealth then soule.
A covetous man proud of his riches is like a theife that is proud of his halter.