at the ending contrariwise the south wind is milde at the beginning but vehement at the ending so they that rashly and head strongly enterprise any matter do freese in the pursuite to their hurt and danger but they that aduisedly take things in hand are more and more encouraged in the progresse of their labour Fortune AS in the gameâ— of 〈…〉 chalenger contended witâ— what aduersarie soeuer came so in the course of our life wee must wâ—â—stle against whatsoeuer fortune Plutarchus in Moralibus 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 owne blindnesse ibidem As the winds are succesfull to some and aduerse to others so fortune doth fauour one and frowne vpon an other Ibidem As a pigmy although set on a hill is but a dwarfe but a â—â—lossus placed in a valley is great so a wise man is great in whatsoeuer fortune but a foole is base in the greatest prosperitie Seneca As haile pattering vpon an house maketh a great noyse but doth no hurt so the insulting of fortune cannot doe any thing against a wise man Idem As sâ—ell fishes increase when the â—oone encreaâ—â—th and decrease when 〈◊〉 decreaseth sâ— a foole depending of fortune is sometimes great sometimes base sometimes high sometimes low sometimes as proud as a Peacocke sometimes as suppliant as a begger as Rhamnusia pleaseth to â—â—ange herselfe As an adamant neither yeeldeth to the fire nor to the hammer so the mind of a wise man is inuincible not to bee conquered by any of fortunes violences As a good workman maketh a picture of any matter so a wise man carieth himselfe well in both fortunes either prosperous or aduerse Nilus brinâ—â—h a dearth vnto the Egiptians if it either exceed in flowing or reach not to the ordinary limit that is if it either flow lesse then twelue cubits or more then eighteene so either too much prosperity or too much aduersitie doeth hurt and hinder a good mind the one by vexing and tormenting it by need the other by â—â—â—ling and seducing it from vertue and honestly by delights and delicacy A hedg-hog fore-seeing a tempest hideth himselfe in the earth so when a change of fortune happeneth the mind is to be fortified with precepts of phylosophie As an archer sometimes hitteth the white and sometimes shooteth neare it so fortune sometimes seaseth vpon our selues and sometimes vpon our goods Maximus apud Stobaeum sermone 18. As a glasse sheweth what the face is so fortune sheweth what the man is Euripid. s apud Stob. 88. Grasse so long as it is greene doth couer the monntaines and adorne the â—edowes and through the beauty doth delight and refresh â—he eyes of the beholders but when the heate of the Sun hath dryed vp the moysture and coÌ„sumed it then it is many times made â—e well for the fire so as long as fortune â—mileth and giueth health riches â—riends honours and dignities so long man florisheth his acquaintance are delighted and refreshed by him and all men behold him with admiration but when the heate of persecution hath scorched his glory or the frost of aduersitie hath pinched his wealth or the infirmity of sicknesse hath decayed his health then he fadeth as a flower and many times hee becommeth fewell for the fire of Hell F. Ioan. à S Gem. lib. 3. de vegetab plan cap. 26. The vse and abuse of a thing PRometheus seeing a Satyre kisse the fire at the sight of it admonished him that if hee touched it it would burne him but if hee vsed it as it should be vsed it was profitable both for the heat and light so the same thing as thou vsest it is either dangerous or profitable Plut. If many be made drunke with wine not therefore are the vines to be digged vp by the rootes as Lycurgus caused them but rather more water is to bee vsed to allay 〈◊〉 â—ine so if many abuse Poetry it 〈◊〉 â—ot forthwith to bee banished buâ—â—â—â—aution is to be vsed that it may be wiâ—â—â—some Idem As in the nature of things those that are the most beautifull doe soonest wither and decay as Roses Lilies Violets when as other last longer so in the life of man those things that are most florishing are verie quickly abused and diuerted into a contrarie vse Plin. lib. 9. cap. 15. The fish Polypus otherwise a stupide creature vseth great cunning in taking other fishes so many men are very wise for their owne lucre and gaine but in other things very blockish and brute beasts Plin. lib. 9. cap. 29. As wines poured into vessels made of the Tree Taxus become mortall and deadly so wholsome erudition and instruction falling into a pestilent and bad nature becommeth hurtfull and dangerous Plin. lib. 16. cap. 11. As the salt Sea water is vnwholsomâ— to drinke but yet carieth a ship better then the fresh riuer which is wholesome for drinke so euery thing hath his vse if it bee vsed in the right kind As the Phylosopher that sent the tongues sent the best and the worst meare so riches are very good if they be well vsed but starke nought if otherwise Plut. Wine doth comfort those that are in health and liue moderately and as the Scripture saith it maketh merry the heart of man but if he drinke it that hath a feuer it bringeth death and destruction vnto him so it commeth to passe that the same thing vsed diuersely doth bring life to one and death to another Origenes in libro Iudic. homilia quinta As the satiety of hony procureth vomit so good things being not well vsed become hurtfâ—ll Greg. Nazianzenus lib. 1. de Theolo Riches ALthough it is necessary and needfull to eate for the reliefe and sustentation of the body yet superfluity of meate doth very much hurt And although the life of man consisteth in the bloud yet too much abundance of bloud is the cause of death and oftentimes killeth men so riches although they be necessary for the maintenance of life yet superfluity of temporall goods is no lesse hurtfull to the soule then too much meate to the body or too much bloud to the life Lod. Granat lib. de Deuotione A trauailer for his prouision in his voyage carieth his money in Gold for so is he richer and is troubled with lesse waight so the Lâ—rd doth lighten his Children laying vpon them but yet sufficient and that which may content them ibidem As those Kingdomes and Cities which the Diuell shewed to our Sauiour Christ vpon the mountaine were not true riches but fantasticall and sightly in the eye euen so all the riches honours and glory of this world are no perfect good but fained dissembled and as Saint Iames saith a vapour that appeares a while and in a moment is dispersed As the full gorged Faulcon will not know her Master and turne vnto him so the rich man that is pampered with prosperity doth forget God
imperfecti As no man can measure the winde or weigh the fire so no man can attaine vnto the vnsearchable iudgements of the Lord. Euen as one standing vpon the shoare doth see the Sea and yet doth not see the breadth and depth of it so the Angels and all the other elect which bee in Heauen doe see God really yet they cannot comprehend either the depth of his greatnesse or the altitude of his etâ—nitie Lodouicus Granatensis lib. 1. Ducâ—s peccatorum Euen as there can be found nothing more bright and visible then the Sunne yet nothing is lesse seene then it by reason of the excellency of his brightnesse and the weakenesse of our sight so there is nothing in it selfe more intelligible then God yet there is nothing in this life lesse vnderstood then he for the same reasons Ibidem As the Painter when he depainted the funeral solemnity of a certaine Kings Daughter pourtrayed her kinsfolks with heauy countenances and her Mother more sorrowfull then the rest but when he came to delineate the Father he did couer his face with an artificiall shadow signifying thereby that his Art did here faile him so when we speake of God and the deepe mysteries of his diâ—â—nitie vnder awe of admiration wee are to lay our hands on our mouthes and to adore him with ineffable and chast silence Ibidem God is not the Authour of sinne AS the Sunne which is made to illustrate and enlighten things cannot obscure and darken them so God who is righteousnesse it selfe cannot doe vniusily Origines lib. 3. contra Celsum As the wicked doe naughtily entreate the goodnesse of God so God doth vse to good ends the euill workes of the vngodly Eusebius Emissenus hom 4. de Epiphania As the Smith is not the cause why the iron rusteth nor the progenitour of a liuely 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 wickednesse in them Mercurius Trismegistus in Pymandro As it belongeth vnto God being only good to bee the cause of euery good worke so it is vnmeete and incongruous that hee should be supposed the authour of any euill Fulgentius lib. 1. As a Master that would try his serâ—ant whether he be good or bad setteth in place where hee may come to sweet meats money now if this seruant dee take any his Master compelled him not to ill but laid open his bad disposition so also God giuing vnto men occasion to sin if they will sinne he doth not make them to sin but manifesteth the maliciousnesse of their hearts Chrisostomus homil 46. operis imperfecti As the Sun is not hurtfull although it seemeth so vnto weake and bleare eyes and as hony is not bitter to the tast albeit sicke folke deeme it so so God â—s not euill nor carelesse of mens actionsiâ— albeit wicked and reprobate men thinke him so Chrisost. hom 7. in Ioan. As it is no wonderfull 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 vertue out of vice this is diuine God out of the wickednesse of the vngodly done against the righteous doth extract their profit yea out of our owne faultes hee doth produce our welfare for by it he worketh in vs contrition and by his fauour wee bring forth the fruits of repentance Pintus in Eze. cap. 38. The patience and long animity of God AS God patiently suffered Ionas to bee swallowed of the Whale not that he should perish but that he being cast vp againe might more submit himselfe vnder the mighty hand of God and more glorifie him so God from the beginning hath beene patient in suffering man to bee swallowed vp of that great Whale who was the authour of preuarication not that hee should finally perish but that he might prepare him to seeke for that saluation of which Ionas was a signe Irenaeus lib. 3. contra haereses cap. 22. An houshoulder doth not suddainly cast forth a faithfull seruant but desireth him to stay so the Lord long suffereth if any one hath beene faithfull vnto him August sermone 146. in Lucam As Cities and Common-wealths doe nourish hangmen and executioners of iustice by whom â—hey may exceute offenders and malefactors not praysing the office of the hangman but tolerating his ministry for necessary vses so God the great magistrate and justicer of this world doth suffer tyrants and oppressors as certaine hangmen that by them he may take vengeance of vngodly men and afterwards deliuereth the tyrants vnto torment so God punished the Children of Israell by the Assyrians Theodoretus ser. 6. de Gracarum affectionum curationâ— Gods Prouidence AS a King when he would keepe any man safe from danger placeth him in his palace that not onely the wals of the King but also the eyes of the King may defend him from his enemies then the which guard none can be saser so the heauenly King by the same prouidence doth defend his Lodouicus Granatensis lib. 1. Ducis Peccatorum As the Sun doth not onely illuminate Heauen the Sea and the Earth but shineth also thorow a window or a little â—reuice and doth cast light into the inmost place of the house so the diuine prouidence doth not only preserue great things but also respecteth the very least that are in the Earth Clemens Alexandâ—mus lib. 7. stromatum As wee know that there are men in a Ship that directly sayles into an hauen although we 〈◊〉 none of them by reason of the right guidance of it so we know that God is the gouernour of all things by his prouidence albeit we cannot see him with our carnall eyes Theophilus Antiotheâ—us lib. 1. ad Antolycum As an house decayeth without an inhabiter as a Ship perisheth without a Pylot and as the body dyeth being forsaken of the soule so all things goe to wracke and ruine without the diuine prouidence Lactantius lib. 3. cap. 20. As a Wagoner directeth his chariot and a Pylot his Ship so God guideth all his creatures Philo. lib. de Sommijs As we know that there is a soule in a mans body by the motion of the body albeit the soule be inuisible so God by his prouidence and ordering of all things is apprehended although by no eye hee can be discerned Theophilus Antiochenus lib. 1. ad Antolycum As an Eagle caryeth her young ones vpon her wings and as a mother carieth her child in her armes so God supporteth his Deuteron cap. 1. cap. 32. As God respecteth a little bird of the Sea called Alcyon that in the midst of winter he sendeth a calme for fourteene dayes which the Mariners call Alcyoâ— dayes till she hath hatched and fledged her young ones that the waues of the Sea may not trouble her nor destroy her brood so the diuine prouidence regardeth men in all their actions
inclined to that place where the Sunne shineth and being depriued of the Sunne dyeth and as Lunaris hearbe is long as the Moone waxeth bringeth forth leaues and in the wayning shaketh them off so a louer whiles hee is in the companie of his Lady where all ioyes encrease vttereth many pleasant conceits but banished from the sight of his Mistresse where â—ll mirth decreaseth either liueth in Melancholy or dyeth with desperation As Andromache whensoeuer shee saw the Tombe of Hector could not refraine from weeping or as Laodamia could neuer behold the picture of Protesilaus in wax but shee alwayes fainted so louers whensoeuer they view the image of their Ladies though not the same substance yet the similitude in shadow they are so benummed in their ioynts and so bereft of their wits that they haue neither the power â—o moue their bodies to shew life nor their tongues to make answere There must in euery Triangle bee three lynes the first beginneth the second augmenteth the third concludeth it a figure so in loue three vertues affection which draweth the heart secrecie which increaseth the hope and constancie which finisheth the worke without any of these rules there can bee no triangle without any of these vertues no loue There is no man that runneth with one legge no bird that flieth with one wing so no loue lasteth 〈◊〉 one limme As the earth wherein the mines of siluer and gold is hidden is profitable for no other thing but metals so the heart wherein loue is harboured receiueth no other seed but affection When the Hoppe groweth high it must haue a pole when the Iuie spreadeth it cleaueth to the flint when the Vine riseth it draweth about the Elme so when Virgins wax in yeares they follow that which belongeth to their appetites loue loue As fire cannot be hidden in the flax without smoake nor Muske in the bosome without smell so neither can loue be hidden in the breast without suspition As the straightest wands are to bâ— bent when they be small so the precifeâ—t Virgins are to be wonne when they 〈◊〉 young As fire when it bursteth out catcheth hold soonest of the driest woode so loue when it is reuealed fasteneth easiest vpon the affectionate will As an English man cannot abide 〈◊〉 a stranger to be his equall nor to be dared by any so he cannot by any meanes suffer a partner in his loue As there are foure kinds of warres forraine ciuill combate and in the conscience so there are foure kinds of loue spirituall carnall temporall and common F. Iohannes à S. Geminianâ— lib. 1. de caelo elementis cap. 4. As the Raine-bow hath foure principall colours in it red iacinth colour azure and greene so loue especially worked foure passions in the soule zeale excesse hatred and languorment Ibidem As the Sun-beames pierce deepely so doth loue Ibidem Loue is likened to the Figge Tree whose fruits is sweete whose Roote is more bitter then the claw of a Bittor to the Apple in Persia whose blossome sauoureth like Honny whose bud is more sowre then gall and to a Labyrinth which leadeth vs into worser paines then Sisiphus suffereth into moe torments then Tantalus abideth and into greater griefe then Ixion beareth As no man can be twice happy as Saint Hierome writeth in an Epistle to Iulia Chapter foure so to be wise and take to loue is scarcely graunted to Ioue aboue As Stars abound in Heauen Hares in Athon and Bees in Hybla so loue is full of slights The sting of a Serpent by continuance enuenometh the whole body he that is charmed of the Torpido by procrastination runneth mad â—o the pricke of loue by delay is vncurable As Anacreon who spake by experience and writ by proofe calleth loue a tyrant mischieuous cruell hardy vnkind foule vngrious cursed wicked the cause of all mischiefe the forgetter of reason the father of frenzie the disturber of the minde the enemy to health the sinke of sorrow the garden of griefe and to conclude a confused Chaos of miserie so that if it might be seene with bodily eyes or be an obiect to our exteriour sences the Basiliske is not more feared nor the Cockatrice more auoided then loathsome loue would be eschued and detested so Miltiades the Athenian was wont to say that of all the plagues wherewith the gods did afflict mortall men loue was the greatest in that they sought that as an heauenly blisse which at last they found their fatall bane As Demophoon was false in loue to Phillis Aeneas to Dido Iason to Medaea Paris to Oenone so true loue was Charites to her husband Laepolenus Cornelia to Gracchus Iulia to her Pompey Artemisia to Mausolus Panthea to Abradatus Portia to Brutuâ— Alceste to Admetus Penelope to Vlisses Sulpitia to Leâ—tulus Hipparchia to the Philosopher Crates and Macrina to her Torquatus As Iupiter enforced Apollo to flie his Kingdome Paphos and to liue exild in Thessalie so loue there constrained him to keepe King Admetus sheepe As Cupids dart caused Diana to loue the swaine Endimion and Calisto to loue Ioue so it caused Clitia to loue Phoebus and Cloris Mercury As swouning mortifieth euery member as pestilence infecteth euery part â—s poyson pierceth euery vaine so loue if in time it bee not looked vnto will bring body and minde to vtter confusion As the vertues of loue are many so the inconueniences are infinite There is no cloth so fine but Moates will eate it no Iron so hard but rust will fret no wood so sound but wormes will putrifie it no metall so course but fire will purifie it so there is neither Man nor Woman so free but loue will bring them into thraldome and bondage As Lordship can brooke no matership so neither can loue according to chat verse Dame Venus and Kingdomes can no riuality suffer As the wisest man said Canticles 8. that loue is strong as death and zeale is cruell as the graue the coales thereof are fiery coales and a vehement flame Much water cannot quench loue neither can the flouds drowne it so all writers with one mouth haue confessed that the godliest men that euer were the valiantest men that euer were haue beene brought by loue to most outragions impietie to most extreame folly and most vile villanie That there haue beene none so stoute but loue hath made them stoupe none so wise but loue hath made them fooles none so shamefast but loue hath made them bold They haue recorded that loue is aboue Lord or Lawes aboue Prince or priuiledge aboue friend or faith Where loue leadeth no Master is made account of no King cared for no friend forced of no dutie respected no honesty regarded but all things done according to the passion which preuaileth ouer vs so that they haue thought that loue is some heauenly influence and no earthly accident Selfe-Loue THere is no creature that more feruently loueth her young ones then an Asse and an Ape so many vnlearned idiots doe more esteeme their
owne vanities scurrilous pamphlets then any other mans graue and learned writings As they that walke in a wrong path the further they goe the worse it is for them so it is for them that goe forwards relying vpon selfe-loue Not as Physitions doe cure choler by bitter things so we must put away anger by anger Plut. If one eye little letters too much they offend the eyes so they that wâ—aâ—thfully and of selfe-will and selfe-loue loue regard small matters are enkendled to greater matters more ragingly Idem As Mares seeing their owne shape in the water are driuen into madnesse as saith Columella so some too much louing themselues and admiring their owne doings through insolency become almost mad The Emmot is an industrious creature and laboureth for no body but herselfe so many mortall men do only care for themselues and regard their owne businesse As euery mans disease seemeth most bitter vnto himselfe so euery mans discommodity doth especially grieue himselfe As the dropsie groweth through too much aboundance of matter and moisture as Auicene writeth so pride and contempt of God commeth through too much selfe-loue F. Ioannes à S. Geminiano lib. 6. de homine membris â—ius cap. 5. Affections AS that tempest is more dangerous which suffereth not to arriue in the hauen them that which forbiddeth to saile so those motions of the mind are more great and grieuous which carry vs away headlong then those that disturbe our reason and hinder our quiet Plut. in Moralibus As by Circes cups men were suddainly trasformed into wild beasts so affections doe make a man suddainly to be another then he is ibidem As in a great storme a ship is not stayed except the anchor be surely fastened so in the great hurly burly of businesse sound reason must season the minde that it be not caryed away of affections Ibidem As the sayles are to be proportioned according to the greatnesse of the ship so our desires are to be moderated according to our abilities Ibidem As the shooe is wrested with the wringing of the the foote so euery mans life is of that sort as the affections of his mind are Ibidem As thou in vaine drawest pure water out of a muddy well so thou canst not be pleasant to others or pliable to thy selfe except thou purgest thy mind of euill affections ibidem As horses well ordered and manned doe of their owne accord goe the right way albeit the Coach-man doth not vse the Rames so the affections being accustomed to reasons managing and moderating doe not assay any filthy or dishonest thing either in dreames or in diseases albeit reason be in an extasie ibidem As he that hath sowre and dead wine can neither make wine nor vineger of it so according to Zenoes opinion the first motions of the minde are neither good nor euill ibidem As an open mossy place doth expell nothing that falleth into it so a minde endued with a vicious bashfulnesse is open vnto nothing but to filthy affections ibidem As they that cannot abide candle light are much lesse able to abide Sunne-shine so they that are troubled with small matters are much more distracted with greater ibidem As those diseases of the body are more grieuous which breake forth into wounds and swellings so are those affections more burdenous which through griefe make the life tediousâ— it is a disease of the mind to beleeue that all things are made of moates in the Sun but yet it doth not plague the mind so much as couetousnesse doth ibidem As childish complaints doe easily vanish away so toyish desires the matter being taken away doth soone fade Ibidem As the changing of the Moone or a sharpe winde or the ebbe of the Sea or any such light change of things doth take life from a sicke and weake man so euery small offence doth disturbe weake minds corrupted by affections when as they that are of a strong heart and a resolute minde doe not feele any such matter As no creature neither â—ame nor wilde doth yeeld to that reason which it wanteth so neither any affection Seneca As many wild weeds springing vp in a field are euill and naught of themselues and yet are signes of a fruitfull ground if it were tilled so the affections of the mind being euill of themselues doe argue no ill wit if it were tilled with wholesome instructions Plut. in Moral As any dogges barke at euery noyse but are quiet when they heare a voyce knowne and familiar vnto them so the diseases of the minde when they rage they cannot be restrained except the speaches be knowne and familiar vnto them which may correct them being moued ibidem As the body is not capable of pleasures except it be well ordered so the minde doth not participate of true pleasure except it be free from feare and other affections ibidem As diseases although but small in the beginning doe still grow worse and worse if they be letten alone so if but once thou admit euill affections although they be but of small moment and validity they will encrease and grow to greater head Seneca As a man hath alwayes remedy at hand against the poyson of Serpents to wit his spittle which they being touched withall or a little hot water being cast vpon them they flye away and if it enter into their moutheâ— they dye so wee alwayes carry a present remedy about with vs against all pestilent desires if wee know how to vse it We must looke for it in our minds As there are Serpents that meete with vs in the woods and some lye lurking at home in our houses so some affections are mannaged by reason and shew themselues reasonable and some lye lurking in our workes and shew themselues vnreasonable Marâ—us heremit a delege spiritualâ— As they are to bee freed from fetters that haue a long iourney to goe so they are to be withheld from immoderate affections that directly would goe vnto God Theodoretus de spirituali animae resâ—rrectione As the foure humours of the body heate coldnes drinesse and moisture are the causes of all welfare and ill fare in the body so the foure principall affections of the mind loue hatred ioy and griefe are the causes of all ioy and annoy in the mind Richardus Victoriâ—us de statu interioris hominis cap. 34. As they that kill the head of a Serpents kill the whole body also so they that cut off the first motions of ill affections kill the whole rabble of them Procopius in Exodum As there is no fire so hot but it is quenched with water so there is no affection so stronge but it is weakened with reason He that hath beene burned knoweth the force of the fire he that hath beene stoung remembreth the smart of the Scorpion so he that hath endured the brunts of fancie knoweth best how to eschew the broyles of affection As thou art wary in thy trauell that thou strick not thy foot against a stone
best way to kill a materiaâ—l serpent is to kâ—l him in the head so the best way to kil the spiritual serpent is to kill him in the head that is to kill sin in the beginning Veâ—erabilis Beda Kill a cockatrice when he is an egge and he will not bite thee so kill sinne in the beginning and it will not hurt thee As foxes are to bee killed when they are cub so sinne is to be beaten downe when it is growing As the Babylonians children were to bee dashed against the stones so sin is to be nipped in the bud Psal. 137. Pride AS violent waters are prone to often eruptions becomming shalowest within their ordinary channels so proud persons are euermore capable of higher dignities though not well able to exercise their present meane offices As winds blow most fiercely when they are about to cease so men when they are most proude as Pope Iulius and Cardinall Woolsey then they are nearest to destruction As God is angry at them that imitate the thunder and lightning and doth cast them into hell as hee cast Salmoneus so hee doth disdaine the proud and loftie minded who emulate his greatnesse but doe not expresse his goodnesse Plut. in Moral If thou wilt put any good thing into bladders thou must first remoue the winde and aire out of them so thou must take all pride and swelling out of his mind whom thou meanest to teach Ibidem As the Cedar tree is vnfruitfull and 〈◊〉 so proude man is vnfruitfull and obstinate Basilius in Psal. 28. As a blind man may be easily discerned of all so may a proude man that knowes not the Lord for the beginning of pride is the ignorance of God bee easily knowne as being depriued of his greatest light Chrysost. hom de Oâ—ia As the Ship that hath passed many waues and escaped many tempest aâ— the length shipwraking in the very hauen doth loose all the treasure contained so the proud Pharisie after that hee had vndergone the labours of fasting and had performed the exercise of many notable vertues though his pride and arrogancie made shipwracke of them all in the very hauen Idem hom de profectu Euangelij That body which hath lost a good temperature is subiect to diseases so that soule that hath lost humilitie is endangered with pride rashnesse weakenesse and foolishnesse Idem serm contra desperationâ—â— superbiam As hee that is franticke knowes neither himselfe nor those things that are â—efore his feete so a proud man neiâ—her knowes himselfe nor any man aâ—out him ibidem As couetous men the more they reâ—iue the more they stand in neede of 〈◊〉 a proud man the more he is honouâ—ed the more honour he desireth Idem 〈◊〉 1. insecundum ad Thessalonicenses As they that are swelled are not in â—od health so they that are proude 〈◊〉 not in their right wits idem hom 17. in 1. Timoth. As in an heape of wheate the chaffe 〈◊〉 higher then the wheate not that it â—s worthier but because it is lighter â—nd being lighter it getteth the higher â—lace so in this life a proude man is â—â—fted aboue an humble man not for his â—erite and vertue but for his vanity â—nd false opinion of himselfe and beâ—â—g vaine of himselfe he preferreth himâ—â—fe before those of whom he is exâ—â—â—led in vertue Hector Pint. in ca. 15. Ezeach As pride is the beginning of all vices â—o it is the ruine of all vertues Isidorus They that are sicke of the dropsie by â—â—ason of the grossenesse of the bodies seeme to bee in good estate notwithstanding they bee full of nothing bâ—â— water and such euill humours whiâ—â— in the end are the cause of their deathâ— so they that are proud by reason 〈◊〉 their ouer-â—eening conceus seemeâ— be in great reputation and credit whâ—â— before God they are most abominabâ—â— and detestable Couetousnesse AS fire when there is more wooâ—â— cast on burneth more fiercelyâ— so couetousnesse the more wealth 〈◊〉 hath the more it desireth Lod. Gtâ—â— lib. 2. ducis peccatâ—rum As drinke in a dropsie is the causeâ— greater thirst so riches in couetous meâ—â— are the causes of greater auarice Ibid. As the hollow spoute receiueth muâ—â— water and yet retaineth nothing bâ—â— aire so the couetous man gathereâ— much wealth and yet possesseth nâ—â— thing but cares As the fish Polypus vseth great skâ—â— in taking of other fishes being otherâ— wise a stupid and foolish creature many men are very wise for their owne â—â—cre and gaine but in other things very blockish and bruite beasts As vultures doe smell three dayes before hand where any dead carkasses will fall and doe flie thither so greedy gapers after liuings doe many yeares before hand long for the death of the possessors Plin. lib. 10. cap. Couetousnesse is like the Serpent â—â—daspis the more it sucks the more it is a thirst eating men aliue as the Croâ—â—dile and it is a vice of as dangerous â—â—â—urement as the place where the â—yrens sit and chaunt with their preâ—â—ditiall melody There is a certaine thorne among the Indians the iuice of which being â—rinkled into the eyes doeth bring â—indnesse to all liuing creatures so â—he dust of gold being cast into the eyes â—f men doth make them starke blind As Physitians â—â—y that cold doth 〈◊〉 the bones the sinewes and the 〈◊〉 so Paul doeth say more briefly â—â—cause he is the master of breuity that â—ouetonsnesse is the roote of all euill Chrysost. hom 75. Matth. As Bees fltocke vnto a hony deaw so couetous men hunte after the smell of gaine Plutarchus in Moralibus Meminit eius etiam Maximus sermone 12. As great fishes deuoure the small so couetous cormorants eate vp the poore Basilius hom 7. exameron As gluttons cannot spare any thing from their owne bellies so a couetousâ— man cannot spare anything from their owne purses Idem hom in ditescentes As the Sea is neuer seene without waues so the minds of couetous men are neuer without perturbations cares dangers trembling and feare Chryso Hom. 36. in Matth. As a moath doth corrupt a garment so doth couetousnesse eate and rust a wretched soule Idem hom 48. As the man of Chios sold his best wine to others and drunke the dead wine himselfe so doe couetous men they enioy the worst of their wealth and keepe the best for wormes moatheâ— and rust Plut. As an itchy scabby place standeth neede alwayes of friction and rubbing so the thirst of a couetous mind is neuer quenched idem As they that fall a sleepe through â—eauinesse dreame of sorrowful things â—o they that hunt after wealth and are â—ouetous doe dreame of vsury extorâ—on enhaunsing of rents and such â—â—ke dishonest gripings Idem As adulterours loue other mens â—iues and contemne their owne so â—â—me men are more delighted with â—â—â—rching after others mens goods then â—ith enioying their owne ibidem As the roote of a reede being beaten â—â—all and laid vpon the roote of ferne â—oth bring forth a stem and also as â—he roote
enâ—ious persons doe passe ouer that which 〈◊〉 well done and onely busie themselues â—ith errours infirmities and imperâ—â—ctions Ibidem As the Phoenix burneth herselfe so â—oth an enuious man August sermone 18. ad fraters in Heremo As that is venemous which Serâ—ents liue in so is that soule poysoned â— which enuy dwelleth Palladius in â—toriade Stephano lapso As a worme is not bred in Cedar so enâ—uy is not begotten in the heart of a wiâ— man Hector Pintus in cap. 19. Ezec. As the Flies Cantharides are bred iâ— the soundest wheate and in Roses moâ— flourishing so enuie doth most op pose it selfe against good men and proficients in vertue Antonius in Melissa parte 1. serm 62. As tooth-ach springeth from thre things as saith Auicen from the subâ— stance of the teeth froÌ„ the nerue which is in the roote of the teeth sometimeâ— from the gums so enuie springeth from three things from personall prosperitie from aduanced honor and from massâ— wealth F Ioannes a S. Geminiano lib 6. de homine eius membris cap. 37. As there is no Larke without a creâ—â— so there is no wit without naturall borâ— enuie Stobeus serm 36. ex Plutarcho Where there is no light there is nâ— shadow so where there is no felicitie there is no enuie Plut. Baâ—ins are knowne by the bands Lyons by their clawes and Cockes by their combes so enuions minds arâ— knowne by their maners Gluttonie AS corporall fasting doth lift vp the spirit of God so superfluitie of meate and drinke doth cast and sinke it downe Lodouic Granatensis lib. de deuotione As the spirit when it is full of deuotion doth inuite the heart to spirituall and diuine things so the body being full of meate doth draw and hale the same vnto corporall and vaine matters Ibidem As ships of lighter burthen doe swiftly saile through the Sea but those that are ouer-loaden with many burdens are drowned so fasting maketh the soule light that it lightly saileth ouer the Sea of this life that it mounteth aloft and beholdeth heauen and heaâ—enly things but being ouer burdened with too much meate and drinke the spirit groweth sleepy and the body heauy the soule is captiuated and made subiect to a thousand miseres ibid. As a Souldiour that is ouer-loaden can hardly mannage his weapen so that man can hardly watch at his prayers who is gluttonously filled with superfluitie of meates Ibidem As much water is the cause of moorish grounds fens myres and muddy places where nothing engendreth but Toades Frogs Snakes and such like foule vermine euen so excesse of wine procureth brutish wicked and beastly desires many sensuall appetites and other sinnefull qualities Ibidem As Trees which are planted or cut in the full of the Moone doe but ingender wormes loose their owne vertue and perish the like doeth excessâ— of eating or drinking for when the belly is full it nothing but encreaseth the wormes of sinne in the soule consumeth the whole man and cutting him off from God makes him die and wither in wickednesse Stella de contemp mundâ— As the wals of Babylon were ouerthrowne by Nabuchadnezer euen so doth surfeting by meate or drinke destroy all the vertues abiding in the soule ibidem As Mathematicians circumscribe alâ— things within a center and a circumference so many doe circumscribe all pleasure within their bellies Plutarchâ—n Moralibus Aristotle saith that the fish whom the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est Asinus of all other liuing creatures hath the heart in the belly so gluttons haue theirs Clemens libro 2. paedag cap. 1. As a cloude doth obscure the beames of the Sunne so gluttony doth dimme the splendour of the mind Nilus oratione 1. aduersus vitia As birds that haue waighty bodies are vnapt for flight so gluttons with their fleshy panches are vnfit for contemplation F. Iohannes à S. Gemâ—niano lib. 4. de natalibus volatilibus c. 35. Anger AS a druken man cannot doe any thing wisely and with reason and of which hee 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 smoake of this passion he cannot rest neither take aduisement which to day although it seeme iust and reasonable vnto him yet to morrow when the fury of his passion shall be ouer he shall confesse that it was vniust and vnreasonable As in a tumult wee doe not heare what is spoken vnto vs so angry persons doe not admit other mens counsel vnlesse reason speake within which appeaseth the hurly burly of the mind Plutarch As a tumour ariseth by a blow of the flesh so effeminate and weake persons doe most of all swell with anger as women and old men idem The Barbarians doe infect their weapons with poyson that they may doe double hurt so angry folkes doe againe and againe poyson their tongues with venemous words idem As the first messengers are not forthwith beleeued as Phocion of Athens hearing tell of Alexanders death said if he be dead to day he will be dead to morrow and for euer so wee must not presently beleeue anger saying vnto vs hee hath iniured mee but wee must â—rotract the time for many dayes and make further inquiry idem As the body is shaken and corrupted â—ith a long cough so the mind is â—â—ulcerated with often anger idem As a child through vnskilfulnesse doth often hurt himselfe when hee would hurt another so many times â—ger doth hurt it selfe when it would â—â—ong others idem As wee doe not bridle horses in the â—ce but before they runne so they â—â—at are subiect to anger are to be admonished by reasons before they fall â—â—to danger Idem If one fire be ioyned to another the â—ame becommeth the greater so anger â—y anger is not appeased but is more â—â—ouoked Chrysost. hom 12. operis imâ—â—fecti As Asses bite kicke so angry peoâ—â—e raile fight Idem hom 3. in Ioannâ—â— As winter is full of stormes so is an angry mind full of perturbations idem â—â—m 9. ad pop Antioch Vineger infecteth a vessell if it long â—â—y in it so anger corrupteth the heart 〈◊〉 it make any aboad in it Augustinus â—â—istola 88. A sâ—ald head is soone broken so â— womeâ—â—â—d a child are soone angry 〈…〉 1. de irâ— As 〈…〉 e water asswageth in 〈◊〉 gentle and mild◠〈…〉 â—â—ench anger Anthoniâ— parâ—◠〈…〉 none 53. As the Sunne for forty yeares neue◠〈◊〉 eating so it neuer saw Ioâ— the Anchorete angry Idlenesse AS the Milesian garment did nâ—â— become Hercules when he serue Omphale after he had put off his Lyon spoiles so neither doth it befit a ciuiâ— man after his magistracy to giue him selfe vnto idlenesse and voluptuousneâ— Plutarch As the birds called Martinets are al wayes either flying or lying still vpoâ— the earth because they want feete sâ— some are too vehement in both extremiâ—ties they are either too busie or too idlâ— they