condemned to dye so the Suns face was couered when Christ was condemned to dye As Dauid rent his garment when he heard of Ionathans death so the Temple rent his vaile when it heard of Christs death As the King of Niâ—iuy threw vp dust vpon his head when he and his subiects were appointed to dye so the Graues opened and threw vp dust vpon their Heads when Christ was appointed to dye As Iob cut his haire when he heard of his Childrens death so the stones were cutt in peeces and cloue asunder when they heard of Christs death As there were foure riuers in the terrestriall Paradise which watered the whole earth so in Christ who is our Paradice there are found foure fountains The first fountaine is mercy to wash away our sinnes with the water of remission The second is of wisdomc to asswage our thirst with the water of discretion The third of grace to water the plants of good works with the dew of deuotion And the fourth fouutaine is to season our affections with the waters of emulation Bernar dus sermone prima de natiuitate Christi As the Sunne exceedeth all celestiall lights in quantity brightnesse dignity and power so Christ excelleth all the Saints in goodnesse wisedome honour and might F. Ioannes à S. Geminio lib. 1. de câ—lo elemâ—ntis cap. 91. Olimpus a mountaine of Macedonia is so hye that the clouds are said to be vnder it for it is of such an altitude that neuer any wind toucheth the top of it neither any grosnesse of ayre ascendeth to it which the Phylosophers ascending that they might view the courses and motions of the stars could not liue there vnlesse they caried with them spunges full of water that so by the atâ—raction of water they might draw grosserayre as it is reported in history so Christ hath so farre exceeded all the Saints in excellencie of life all the whirle-winds of passions and tribulations in the altitude of patience and all men in the height of wisedome so that the Phylosophers could not reach vnto the height of his diuinity but by spunges that is by creatures full of the water of celestiall wisdome Ibidem As the hearbe Dracontea hath the similitude of a Serpent but is without venim yea it is most contrary to Serpents and especially to vipers so Christ had the shape of sinfull flesh but he was altogether without sin yea he is most opposit to it and especially to the Deuill Idem lib 3. de vegetabilibus plantis cap. 85. As the flower is the Medium betweene the branch and the fruit so Christ is the mediatour betweene man and God Ibidem As a Hen doth gather her chickens vnder her wings doth defend them against the Kite and doth feed them with the meate shee findeth so Christ doth gather his elect vnder the wings of his protection in one faith and vnity of the Church doth defend them against the raging of the world and doth feed them not onely with materiall bread but with the spirituall food of his heauenly Doctrine Idem lib. 4. de natalibus volatilibus cap. 98. The Holy GHOST AS Iron cast into the fire doth participate of the nature of fire his owne substance still remayning so man by the working of the holy Ghost is transformed into God yet still remaining man being a partaker of the diuine purity and noblenesse as he was a partaker who said I doe not now liue but Christ liueth in me Ludov. Granat lib I. duc peecat As oyle among all liquid substances is the fittest too preserue light and to cure wounds so the diuine vnction of the holy Ghost doth cure the wounds of our will and doth illuminate the darknesse of our vnderstanding Ibidem As hee that is ouercome with much wine looseth the vse of his fences neither differeth much from a dead man by reason of the strength of the wine so when any one is full of the heauenly wine of the holy Ghost he dyeth to the world and hath all his sences with alâ— their desires shackled and fettred ibid As water set ouer a fire when it doth wax hot as if it had forgot the own proper nature swelleth aloft imitating the nature and lightnesse of the fire so also the soule being inflamed with the heauenly fire of the holy Ghost is exalted aboue it selfe and caried vp to heauen whence that fire is sent ibidem As the Sun shineth of his owne accord the day is enlightned a fountaine streameth and a showre falleth so the heauenly Spirit infuseth it selfe Cyprian As the soule infused into the body is sufficient to make all the members liuing and to moue and direct them vnto their senerall offices and functions which are many and diuers so the grace of the holy Ghost which is a forme supernaturall and diuine when it once hath entâ—ed into the soule is sufficient to moue and direct it to the acting and executing of all the duties of a spirituall life Lod. Gran. in lib. de deuotione As it is not possible that the earth should fructifie onely by raine except the wind doth blow vpon it so it is not possible that onely doctrine should correct a man except the holy Ghost worke together in his heart Chrysost hom 20. oper imperf As the figures of things are not seene in a blemished glasse so a man cannot receiue illumination from the holy Ghost except he cast away sin and the lusts of the flesh Basilius de spiritu sanctâ— As fire is not diminished albeit many candels be lighted at it and as Science is not impaired although it maketh many men skilfullâ— so the holy Ghost is neuer a whit impouerished although they bâ— innumerable that participate of his graces Philo Iudaeus lib. de gigantibus As one and the same showre discending vpon the world appeareth white vpon thornes red vpon roses purple vpon the hyacinth and of other colours falling vpon diuers and sundry coloured things so the holy Ghost being one and not any way diuisible doth diuide his grace to euery one as he pleaseth iâ— in one he is wisdome an other sanctification in an other prophecy c. and yet the same Spirit Cyrillus Ierosoly râ—â—t catechesi 16. As the body of the flesh is none other thing but flesh so the gift of holy Ghost 〈◊〉 none other thing but the holy Ghost â—ug lib. 15. de trinitate cap. 19. As the soule doth giue life to all the arts and members of mans body â—â—aking the eye to see the eare to heare â—nd so in the rest so the holy Ghost â—oth giue life to the members of Christs â—ody which is his Church Idem lib. de â—ratia noui testamenti As heate commeth from fire so the â—oly Spirit proceedeth from the Father â—aschasius de Spiritu sancto As Aaron is called Christ and Dauidâ—nd â—nd Saule and others also and yet â—â—ere is but one true Christ so an Angell â— called a Spirit and our soule is called 〈◊〉 Spirit and
so were the Laâ—edemonians vnto Lycurgus As Synon was vnthankfull to the Troians so was Zopyrus vnto the Babylonians As the Romanes were ingratefull to F. Furius Camillus so was Ptolomeus Dionisius King of Egypt vnto â—ompoy As the Athenians were very vnthankfull to their famous Captaine Miltiades in casting him into prison and suffering him there to dye who had freed them from the Persians in the expedition of Darius so was Valentiaâ—â—s Caesar very ingratefull to that valiaunt Captaine Aecius whom hee commanded to be slaine and Iustinianus vnto that renowned Captaine Bellisarius in commanding his eyes to bee pluckt out in banishing him and forcing him to beg his bread who had deliuered the Romane Empire from the sauage cruelty of barbarous Nations who ouercamâ— Persians in the East the Vandals 〈◊〉 Aphrica and the Goths in Italie As M. T. Cicero was slaine of Pompilius whom he had saued from the gallowes so Leo the Emperour was depriued both of life and honour of Michael Thraulus vpon whom he had bestowed many dignities Pliny saith that the Colt of an Asse when hee hath filled his belly turneth his heeles against the Dâ—mme and kicketh her so many ingratefull men hauing receiued blessings from God and benefits from man doe spurne against the one and contemne the other He that nourisheth a Serpent nourisheth his owne bane so he that bestoweth a benefit vpon an vnthankfull person may perhaps arme an enemy against himselfe plut in Mâ—ralibus Hee that anointeth a dead carcasse with precious oyntment looseth it so he that bestoweth a benefit vpon one ingratefull casteth it a way ibidem As Dogges haue beene so mindfull of their masters benefits that they haue dyed by their slaine bodies and some of them haue detected the murderers and brought them to execution so men should much more be mindfull of good turnes and require them with thankfulnesse and all possible recompence Basilus homil 9. Exameron Chiding AS the wound of Telephus was healed with the same speare that made it so the wound of chiding is to be healed of him that made it Plutarchus in Moralibus As a good Physition had rather heale a disease by sleepe and diet then by Scammony or Castoreum so a friend a father and a schoole-master doe more indeuour to correct by prayse then by chiding if so it may be ibidem As a salue not appyled to the right place doth grieue without fruit so doth chiding being not vsed as it ought Ibidem As sharpe medicins but necessary doe ease the sicke but offend and infect the sound so sharpe reprehension doth cure vice but offend honest men ibid. As a Physition when he hath made incision and cauterization doth not presently leaue his patient but applyeth vnto him lenitiues and gentle salues so they that sharpely rebuked ought by mild and gentle speeches to mitigate the bitternesse 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 Physitions in bitter medicines doe mingle some sweete things that they may alure their patient to take them so parents ought to asswage the sharpenesse of reprehension with milder words ibidem Some precious stones being steeped in vineger doe wax bright and some being boiled in hony so bitter reprehension doth better some but milder admotion doth better fit others If thou takest spâ—ringly of the hearbe Elleborum it doth more offend because it doth sticke to the bowels and infect the body but if thou takest greater qâ—autitie of it it doth passe thorow thee more speedily and so doth lesse harme thee so thy friend is not to bee chidden except with that vehemency that may free his mind from vice for a lighter expostulation doth grieue friendship to no purpose Plinius lib. 25 cap. 5. in fin Wholesome hearbes doe loose their vertue by often vsing them so often admonition doth not amend him who is accustomed to daily chiding As cold doth make and take away kibes and chilblaines so the speach of a chiding friend doth cure that griefe it procured Erasmus As they that are forced to vse incision had rather cut with brasse then with Iron because by this meanes the wound is more curable so he that is constrained to chide any man ought so to moderate his speech that it may haue mingled with it some secret cure As the Physitions by mingling bitter poysons with sweete lyquor bringeth health to the body so the Father with sharpe rebukes seasoned with louing lookes causeth a redresse and amendment in the Child The fairest Ieâ—net is ruled as well with the wand as with the spurre so the wildest Child is as soone corrected with a word as with a weapon Affliction AS in one and the selfe 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 beautifull as Gold but the vnrighteous as dry and vnâ—ruitfull wood is turned into coales and ashes Lodou Granat lib. 1. Ducis Peccatorum Vnder the same fâ—aile the huskes are diminished and broken but the graine purged and purified neither therefore is the mother or lees confounded with the oyle because they are pressed and troden vnder the same presse or planke so one and the same weight pressing the good and the bad doth trie purifie and purge the good but doth damnifie consume and wast the bad ibidem As the sea cannot be without waues and billowes so this life cannot bee without tribulation and temptation As children when they are feared or daunted forthwith run to the bosome and lap of their fathers so should wee haue recourse to God our Father in the time of tribulation Sella De contemâ—â— mundi As no man calleth a chirurgion 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 enioy vaine ioy and comfort but to the houses of them that bee desolate and afflicted for his loue Ibidem As the poorer sort haue more right and title then rich men to craue aide releefe at places of hospitality and succour so hee that is more afflicted and troubled hath iuster cause to desire aide and helpe at the bounty of the diuine mercy Lodou Graâ—atensis lib. de Deuotione As a good housholder giueth to his sicke seruant more dainty meates theâ— hee doth to the rest not because hee is worthier then the rest but because hee is weaker and in greater need so the gracious God of heauen dealeth with those that bee afflicted and in need ibidem Euen as a purging medicine although bitter is no lesse profitable then other meate although it bee pleasant so affliction although sowre is sometimes no lesse necessary then fauour although it be sweeâ—e ibidem As it doth no lesse profit the sicke to eate with loathing and abhorring then it
noble Syre for that hee obscureth the parents hee came of and discrediteth his owne estate The pure Corall is chosen as well by his vertue as his colour a King is knowne better by his courage then his crowne so a right Gentleman is sooner seene by the tryall of his vertue then blasing of his armes The Rose that is eaten with the Canker is not gathered because it groweth on that stalke that the sweete doth neither was Helen made a starre because shee came of that Egge with Castor so neither is he a true Gentleman that hath nothing to commend him but the nobilitie of his ancestours As it is a signe of true honour and nobility to reproue sinne so to renounce it is the part of honesty As no Thersites could bee transformed into Vlysses so no Alexander could be couched in Damocles A good name FIre once kindled is easily kept but being extinct it is hardly rekindleâ— so it is an easie thing to maintaine a good name but being once lost it is not so easily recouered Plutarchus in Moralibus Ships well repayred doe endure many yeares so wee must continually adde sometimes to the propagation of our good names least time and age eate them out ibidem As a shadow sometimes goeth before and sometimes commeth after so some forthwith doe get good report and some haue it not till after death but the later that it commeth it is wont to be the greater Seneca As the famous monuments called Obelisci were long time in making and reared with much adoe by reason of their hugenesse and exceeding waight but being once finished they continued many ages so it is a haâ—d thing to get a name of vertue and wisedome but being once gotten it is neuer extinguished As in very great Obeliskes almost as much is builded vnder the earth as is aboue that they may stand vnmoueable so a firme and sound foundation is to bee laid for the continuance of a perpetuall name As spices then doe smell more fragrantly when they are either moued broken or powned so vertues fame is then largely dispersed when it is exercised in serious imployments and waightie affaires As Physitions forbid to wash the teeth with the iuyce of the hearbe Alcakengy although it bee good to fasten them because the danger is greater then the commodity for at length it will bring madnesse so those things are not to bee dealt in that hurt the name and encrease the wealth nor that learning to be medled with which polisheth the tongue and infecteth the meanes As fire in a darke night is a farre off discerned but in the Sun-shine is scarcely seene so many a paultry rimer and bawdy ballad-maker seemes among base consorts of great esteeme but in the view of more glorious and splendent spirits they appeare none other then dunghill birds and alefied Groutnowls Tyrius Platonicus sermone 24. An ill Name AS some by the deformities of their body haue got vnto them a surname as of crooked Legges to bee called Vari of flabberkin lips Chilones of great noses Nasones of red noses Salamanders so many by their misdeeds doe purchase infamous and ill names as Nero for his beastlinesse to be termed the Beast of Rome Tamberlaine for his tyrannie The wrath of God and Attila for his crueltie The scourge of God c. As it grieueth a Father to see his Sonne deadly sicke or irrecuperably ouermatched in fight with his enemy so it grieueth any good nature to heare himselfe ill spoken of or to heare his wife and daughters termed dishonest Iouianus Pontanus de fortitudine lib. 2. cap. 5. As many Christians abstaine from much mischiefe least after this life Hell should bee their inheritaâ—ce so Tiberius Caesar kept himselfe from many outrages and misdemeanors after death an ill name should follow him Erasmus in Epistola ante Suetonium Tranquillum Albeit thou powrest water vpon the hearbe Adyanton or drownest it in the water yet it continues dry so infamy slander or an ill name will not cleaue to a good man albeit one endeuour to defame him A Courtly life AS the Moone the neerer the Sun it is the lesse light it hath so more fruit and dignitie is in them that are farre off from great Princes There is a certaine hearbe in India of an especiall sauour full of little Serpents whose stings are present death so the Courts of certaine Princes hath that which delighteth but vnlesse thou bee wary they harbour deadly poyson Ants doe gnaw that end of the corne which beginneth to sprout least it become vnprofitable vnto them so great men that they may alwayes keepe their seruants in seruice and slauerie doe hold them vnder least looking vp after liberty they should forsake the Court through the tediousnesse of seruitude As it is a very rare thing to see the birds called Halciones but when they appeare they either bring or portend faire weather so Bishops and Cleargie-men should seldome 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 hauing once tasted of it they cannot afterwards be driuen from that place so they that haue once tasted of the honey and honour of the Court can neuer bee driuen from the Court Plin. lib. 16. cap. 16. A Mule ingendered of an Horse and an Asse is neither Horse nor Asse so some whilest they would bee both Courtiers and Prelats are neither Strange it is that the sound eye viewing the sore should not be dimmeâ— that he that handâ—eth pitch should noâ— be defiled so is it strange that they thaâ— continue in the Court should not bee infected Nylus breedeth the precious stone and the poysoned Serpent and as in all riuers there is some fish and some frogs and as in all gardens there bee some flowers some weeds and as in all trees there some blossoms some blasts so the Court may as well nourish vertuous Matrones as the lewd Minion Courtiers AS the Star Artopylax is brightest yet setteth soonest so Courtiers gloriâ—s being most gorgeous are dasht with sudden ouerthrowes As the Camelion turneth himselfe into the likenesse of euery obiect so Courtiers as Aristippus that fawnde vpon Dionysius ayme their conceits at their Kings humor if he smile they are in their iolity if frowne their plumes fall like Peacockes feathers The Indian Torteises in a calme doe delight to floote aloft in the noone-Sunne with all their backe bare aboue water vntill their shels hauing forgot themselues bee so parched with the heate of the Sunne that they cannot get vnder water and so they swimming aboue water become a prey vnto fishes so some allured with hope of great matters doe thrust themselues into the Courts of Princes and are so lulled a sleâ—pe with the pleasures of the Court that they cannot forsake it when they would and betake themselues to their wonted rest Plin. lib. 9â— cap. 10. As the hearbe Heliotropium is carried about with
is made vnto them so though wee haue a little shew of pleasant entertâ—inment in this world yet at our deaths wee must render a seuere and strict account for the same Steâ—a de contempâ—u mundi As no man doth maruell that that is molten which might bâ— melted 〈◊〉 or burnt which is combusâ—ibâ—e so to be dead is not to be maruâ—llâ—â— at because we are mortall Plâ—t As borrowed money is willingly to be paide againe so our life which God hath lent vs is 〈…〉 to be rendered to him againe when he cals for it idem No man taketh it in ill part to haue a candle lighted but euery one misliketh to haue it put out so we reioyce at a birth but sorrow at death Idem He that beyond measure is giuen to wine doeth also sucke vp the dregs so there are many that loue their liues so well that they would not die no not in old age Seneca As hee is more prosperous whom a speedy wind bringeth into the hauen then he that is in a calme wearied vpon the sea so hee is more fortunate whom speedy death taketh out of the miseries of his life Seneca As fire burneth fiercely when it hath store of fewell but dieth of his owne accord when it lacketh matter so great is the difference betweene the death of young men and old men Sene. A sword-player fearefull in all the fight smiteth home and growes valiant or rather desperate when he seeth no way but death so death is fearefull being farre off but lesse dreaded being at hand Seneca As Swans seeing what good is in death doe end their liues with singing so ought all good and honest men to do Cicero lib. 1. Tusc. quaest Vnripe Apples are hardly pulled from the Tree but being ripe they fall of their owne accord so force doth take life from young men but maturity and ripenes from old men Idem de senectute They that speake euill of the dead are like vnto dogges that bite at stones cast at them but doe 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 wisedome haue and shall perish and turne to dust As Aristippus searched how to porlong his life so Socrates sought how he might yeeld to death As life is the gift of God so death is the due of nature and as we receiue the one as a benefit so must we abide the other of necessity As the bud is blasted as soone as the blowne Rose and as the wind shaketh off the blossome as well as the fruit so death neither spareth the golden lockes nor the hoarie head As a Bee stinging a dead body takes no hurt but stinging a liue body oft times looseth both sting life together so death so long as it stung mortall men onely which were dead in sinne was neuer a whit the worse but when it stung Christ once who is life it selfe by and by it lost both sting strength As the brasen Serpent was so farre from hurting the Israelits that contrariwise it healed them so death is now so farre from hurting any true Israelite that on the other side if affliction as a fierce Serpent sting vs or if any thing else hurt vs 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 speake vnder a hollow vault or leape forth with an vgly vizard vpon their faces they are so terrible that he which thinkes himselfe no small man may perhaps be afrighted with them But if some lusty fellow chance to step into one of these and cudgell him well fauouredly and pull the vizard from his face then euery boy laughes him to scorne so death was a terrible bulbegger and made euery man afraid of him a great while but Christ dying buckled with this bul-begger and coniured him as I may say out of hâ—s hollow vault when as the dead comming out of the graues were seene in Ierusalem and puld the vizard from his face when as hee himselfe riâ—ing left the linnen cloathes which were the vizard of death behind him Doctor Playfer As that Asse called Cumanus Asinus â—etting vp and downe in a Lyons skin did for a time terrifie his master but afterwards being descried did benefit him very much so death stands now like a silly Asse hauing his Lyons skin puld ouer his eares and is so farre 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 eate any other fruite which God gaue him leaue to eate hee was nourished by it but when hee had tasted of the forbidden tree hee perished so death had free leaue to deuoure any other man Christ onely excepted but when it went about to destroy Christ then it was destroyed it selfe Those barbarous people called Canibals which feed onely vpon raw flesh especially of men if they happen to eate a peece of rosted meate commonly they surfeit of it and die so the right Caniball the onely deuourer of all mankind death I meane taking of Christs flesh and finding it not to bee raw such as it was vsed to eate but wholsome and heauenly meate indeed presently tooke a surfet of it and within three dayes died As when Iudas had receiued a sop at Christs hand anon after his bowels gushed out so death being so sawcie as to snatch a sop as it were of Christs flesh and a little bit of his body was by and by like Iudas choaked and strangled with it and faine to yeeld it vp againe when Christ on Easter day reuiued Sharpe frosts bite forward springs Easterly winds blasteth towardly blossomes so cruell death spareth not those whom we our selues liuing cannot spare as it spared not King Edward the sixt nor sir Philip Sidney who could neuer haue liued too long As madnesse and anger differ nothing but in continuance and length of time so neither doe death and sleepe The Deuill AS the Lyon that killed the disobedient Prophet returning from Bethel did neither teare his dead body nor hurt his Asse after the same manner is the power of the Deuill being a roaring Lyon restrained and kept within limits so that he can extend his furie no further then God giueth him â—eaue As they that would haue dogs come vnto them allure them with bread or â—lesh so the Diuell allureth soules vnto â—im with pleasures and riches Clemens Alexand. lib. 2. storm As a fish â—natching at the bait not seeing the hooke is taken so the Diuell hauing the power of death greedily carrying Iesus vnto death and not seeing the hooke of his diuinity included in him was caught and ouerthrowne himselfe Idem in Symb. Apost As one night is
the wind is called a Spirit â—nd there is an vncleane Spirit and yet â—here is peculiarly but one holy Spirit Cyrillus Ierosolymit catechesi 16. The holy Ghost is campared to fire â—o a Doue to a cloude and to a winde To fire because he doth enlighten our â—nderstanding and exalteth it form the â—arth to Heauen To a Doue because he â—â—aketh vs simple gentle peaceable and â—riends to all To a Cloud because hee doth refresh and coolevs and defend 〈◊〉 from the heat of the flesh and doâ—â— asswage and moderate the madnesse anâ— fury of our passions And to a vehemeâ—â— and strong wind because hee moueâ— and inclineth our will to good Lodoâ—â— cus Granatensis lib. 1. ducis peccatoruâ—â— HEAVEN EVen as King Assuerus in his imperiall City of Susan shewed to hiâ— Princes all his Maiesty cost and royalâ— magnificence so the great King of Kingâ— in his imperiall and royall City oâ— Heauen doth shew to his elect the vnâ— mesurablenesse of his riches wisdome liberality and goodnesse and the glory and excellency of his Maiesty Lodâ—â—nicus Granatensis lib. 1. Ducis peccatorum As no man entred into the pallace oâ— King Assuerus cloathed in sacke clotheâ— it is lawfull for no man to enter into thâ— pallace of God with a seruile garmentâ— but he must be cloathed with a wedding garment that is adorned and beautifiâ—â— with true loue charity idem in eodl lib As a Captaine when he goeth forth to â—ight or when he begirdeth any defenced â—astle deuiseth many kind of stratagems for the obtaining of it rayseth fortresses maketh bulwarks and vseth many inâ—entions to assault and batter it that at â—he length he may conquor it so by all â—eanes we must labour and endeuour â—hat wee may get vnto our selues that most excellent place and chiefest good for it is written The Kingdome of heauen suffereth violence and the violent â—ake it by force Lodouicus Granatensis â—n lib. de deuotione As the Patriarch Iacob thought his â—eauen yeares seruice short in respect of â—he great loue he bare to Rachell so we should thinke all the tribulations of this world short in respect of the great loue wee should beare to Heauen which is more beautifull than any Rachell Idem â—n suis Meditationibus As a traueller goes far from his counâ—ry and family yet is desirous to returne â—hither againe euen so we as banished from this world should long for our â—eturue to Heauen our true borne counâ—ry Stella de contemptu mundi As the' pretious pearles called Vnion albeit they be bred in the Sea yee hauâ— more assinitie with Heauen the semblance of which they doe represent so a godly and a generous mind doth more depend of Heauen whence he fetcheth his originall than of the earth in whicâ— be liueth As a house excelleth a few ashes asâ— Citie exeelleth a house a prouince a Citie the Romane Empire a prouince and all the earth the Romane Empire and the whole circumference the poinâ— of a circle so farre incomparablâ— Heauen extendeth and excelleth thâ— comparison and proportion of all other things Cyrillus Ierosolymitanus câ—â— techesi 6. As there is extreame darknesse iâ— hell so there is glorious light in Heauen Basilius lib. hexa As a sphericall figure is most capable â— containe things so Heauen being of thâ— same figure is most capable of all ioyâ— and blessednesse As there are ten commandements iâ— Moses Tables so according to moderne Astrologers there are ten sphere 〈◊〉 Heauen Luna Mercurius Venus Sol Mars Iupiter Saturnus Caelum stellaâ—m Caelum cristaellinum siue aqueum â—nd Primum mobile ANGELS EVen as the elder brethren doe carry their younger brethren when they â—ee but little ones in their armes and doe keepe them with great care and prouidence after the same manner the Angels which are as our elder brethren do tende and keepe vs who are as their younger brethren and little ones and doe beare vs in their hands Ludouicus Granatens lib de deuotione As Angels are pure Spirits so also pure worship and spirituall seruice is required of them ibidem As caelum crystallinum siue aqueum is not seene of vs so Angels in their owne nature are not visible vnto vs. F. Ioannes a S. Geminiano libro 1. de caelo Elementis cap. 5. As the fire is of a more subtile substance than any other element so Angels are of a more immateriall substance than any other creature ibidem As the fire is moued of Sol and Mars as saith Rabbi Moyses so Angels are moued of God who alwayes attend his will ibidem As the fire cannot be touched by reason of the heate so Angels cannot bee touched by reason of their immaterialitie ibidem As the fire is a powerfull element for deuastation so are Angels in executing the wrath of God As a Physition leaueth his patient when hee is past cure so the Angels leaâ—e vs when we fall into desperation Origenes hom 2. in Hieremiam As there are powers vnder earthly Kings for ordering of state matters so there are principalities vnder the heauenly King for executing of his will and setting forth his prayse Epiphanius haeresi 4. As our friends lament for vs when as by reason of sicknesse and weaknesse we can receiue no meate so holy Angels doe mourne for their soules that are not fed with celestiall and spirituall foode Macarius hom prima As smoke banisheth Bees and silthy â—auours driue away Doues so the corâ—upted stinch of sinne driueth away the â—ngell that is the keeper of our life â—asilius in Palme 33. As in martiall affaires some Souldiers â—re appointed to administer and bestow â—onours and some to execute vengeance â—nd punishment so holy Angels are â—ent to the good and preseruation of â—an but Deuils are sent to punish the â—icked and rebellious Chrisostom hom de patientia Iob. As after death there is no repentance â—uailable vnto man so after the fall of â—ngels there was no place of repenâ—nce left vnto them Damascen lib. 2. â—â—fide cap. The Word of God AS the same Manna was wholesome food vnto some and corrupâ—on and wormes vnto others so the â—me Word of God is saluation vnto â—me and destruction vnto others Orig. om 3. in numeros Wine much comforteth those that be sound and as the Scripture saith iâ— maketh merry the heart of man but iâ—â—e drinke it that hath a feuer it bringeth danger and destruction vnto him so the Word of God bringeth life vnto some aud death vnto others Idem homil 5. in Iudic. As a Lanthern doth lighten our steps so the word of God doth illuminate onâ— vnderstandings Hilarius in Psal. 118. A Tree by continuall moysture doth grow to a great height so a soule that iâ— coutinually watered with the diuine Word commeth to the perfection oâ— Vertue Chrisostomus hom de Anno Samuelis educatione As to be hungry is a signe of bodily health so to hunger and thurst after the Word of God is a token of spirituall health Idem hom