is our hony the bitter death of Christ by reason of his righteousnes is the sweete life of man As Hammons face was couered when he was condemned to dye so the Sunnes face was couered when Christ was condemned to dye As Dauid rent his garment when hee heard of Ionathans death so the Temple rent his vaile when it hearde of Christes death As the king of Niniuy threw vp dust vpon his head when he and his subiects were appointed to dye so the graues opened threwe vp dust vpon their heades when Christ was appointed to dye As Iob cut his haire when hee heard of his Childrens death so the stones were cutte in peeces and cloue asunder when they heard of Christes death As there were fowre riuers in the terrestriall Paradice which watered the whole earth so in Christ who is our Paradice there are founde fowre fountaines The first fountaine is of mercie to wash awaie our sinnes with the water of remission The second is of wisedome to asswage our thirst with the water of discretion The third of grace to water the plants of good workes with the dewe of deuotion And the fourth fountaine is to season our affections with the waters of emulation Bernardus sermone primo de natiuitate Christi As the Sunne exceedeth all celestiall lightes in quantitie brightnes dignity and power so Christ excelleth all the Saintes in goodnes wisedome honour might F. Ioannes a S. Geminiano lib. 1. de caelo et elementâ—s cap. 91 Olimpus a mountaine of Macedonia is so hye that the cloudes are said to be vnder it for it is of such an altitude that neuer any wind toucheth the top of it neither any grosnes of ayre ascendeth to it which the Philosophers ascending that they might viewe the courses motions of the stars coulde not liue there vnlesse they caried with them spunges full of water that so by the attraction of water they might draw grosser ayre as it is reported in history so Christ hath so farre exceeded al the Saints in excellencie of life all the whirlewindes of passions and tribulations in the altitude of patience and all men in the height of wisedome so that the Philosphers coulde not reach vnto the height of his diuinity but by spunges that is by creatures full of the water of celestiall wisedome Ibidem As the hearbe Dracontea hath the similitude of a serpent but is without venim yea it is most contrary to serpentes and especially to vipers so Christ had the shape of sinfull flesh but he was altogither without sinne yea he is most opposit to it and especially to the deuill Idem lib. 3. de vegetabilibus et plantis cap. 85. As the flower is the Medium betweene the branche and the fruit so Christ is the mediator betweene man and God Ibid. As a Hen doth gather her chickeÌ„s vnder her winges doth defend them against the kite doth feed them with the meate she findeth so Christ doth gather his elect vnder the wings of his protectioÌ„ in one faith vnity of the church doth defend theÌ„ against the raging of the world doth feede theÌ„ not only with material bread but with the spirituall foode of his heauenly doctrine Idem lib 4. de natatilibus et volatilibus cap. 98. The Holy Ghost AS Iron cast into the fire doth participate of the nature of fire his owne substance stil remayning so man by the working of the holy Ghost is transformed into God yet still remayning man beeing a partaker of the diuine purity noblenes as he was a partaker whoe said I doe not now liue but Christ liueth in me Ludov. Granat li. 1 duc peccat As oyle among all liquid substances is the fittest too preserue light and to cure woundes so the dinine vnction of the holy Ghost doth cure the woundes of our will and doth illuminate the darkenes of ourvnderstanding ibidem As he that is ouer come with much wine loseth the vse of his sences neither differeth much from a dead man by reason of the strength of the wine so when any one is full of the heauenly wine of the holy Ghost he dieth to the world and hath all his sences with all their desires shackled and fettred Ibidem As water sette ouer a fire when it doth wax hot as if it had forgot the owne proper nature swelleth aloft imitating the nature and lightnes of the fire so also the soule being inflamed with the heauenly fire of the holy Ghost is exalted aboue it selfe and caried vp to heauen whence that fire is sent Ibidem As the Sun shineth of his owne accord the day is enlightned a fountaine streameth and a showre falleth so the heauenly spirit infuseth it selfe Cyprian As the soule infused into the body is sufficient to make all the members liuing to moue and direct them vnto their seuerall offices and functions which are many diuers so the grace of the holy Ghost which is a forme supernaturall and diuine ' when it once hath entred into the soule is sufficient to moue and direct it to the acting and execuring of all the dutyes of a spirituall life Lod. Gran. in lib. de deuotione As it is not possible that the earth should fructifie onely by rayne except the wind doth blow vpon it so it is not possible that onely doctrine should correct a man except the holy Ghost woorke togither in his hart Chrysost hom 20. oper imperf As the figures of things are not seene in a blemished glasse so a man caÌ„not recelue illumination from the holy Ghost except hee cast away sinne and the lustes of the flesh Basilius de spiritu sancto As fire is not diminished albeit many candels be lighted at it as Science is not impayred although it maketh many men skillfull so the holy Ghost is neuer a whit impouerished although they be innumerable that participate of his graces Philo Iudaeus lib. de gigantibus As one the same showre descending vpon the worlde appeareth white vpon thornes red vpon roses purple vpon the hyacinth and of other colours falling vpoÌ„ diuers and sundry coloured things so the holy Ghost being one not any way diuisible doth diuide his grace to euery one as he pleaseth in one he is wisedome in an other sanctification in an other prophecy c. and yet the same Spirit Cyrillus Ierosolymit catechesi 16. As the body of flesh is none other thing but flesh so the gift of the holy Ghost is none other thing but the holy Ghost Aug. lib. 15. de trinitate cap 19. As the soule doth giue life to al the parts and members of mans body making the cye to see the care to heare so in the rest so the holy Ghost doth giue life to the meÌ„bers of Christes body which is his Church Idem lib. de gratia noui testamenti As heate commeth from fire so the holy Spirit proceedeth from the Father Paschasius de Spiritu sancto As Aaron is called Christ and
Dauid and Saule and others also and yet there is but one true Christ so an Angell is called a spirit and our soule is called a spirit and the winde is called a spirit and there is an vncleane spirit and yet there is peculiarly but one holy Spirit Cyrillus Ierosolymit catechesi 16. The holy Ghost is compared to fire to a Doue to a cloude and to a winde To fire because he doth enlighten our vnderstanding and exalteth it from the earth to heauen To a Doue because hee maketh vs simple gentle peaceable and friendes to all To a Cloud because he doth refresh and coole vs and defend vs from the heat of the flesh and doth asswage and moderate the madnes and fury of our passions And to a vehement and strong winde because he moueth and inclineth our will to all good Lodouicus Granatensis lib. 1 ducis peccatorum Heauen EVen as King Assuerus in his imperiall city of Susan shewed to his Princes all his maiesty cost royal magnificence so the great King of Kinges in his imperiall and roiall city of heauen doth shew to his elect the vnmesurablenesse of his riches wisdome liberality and goodnes and the glory and excellency of his maiesty Lodouicus Granatensis lib. 1. Ducis peccatorum As no man entred into the pallace of king Assuerus cloathed in sackecloth so it is lawfull for no man to enter into the pallace of God with a seruile garment but he must be cloathed with a wedding garment that is adorned and beautified with true loue and charity idem in eod lib. As a captaine when he goeth forth to fight or when he begirdeth any defenced castle deuiseth many kinde of stratagems for the obtaining of it rayseth fortresses maketh bulwarks and vseth many inuentions to assault and batter it that at the length he may conquer it so by all means wee must labour and endeuour that wee may get vnto our selues that most excellent place and cheefest good for it is written The kingdom of heauen suffereth violence and the violent take it by force Lodouicus Granatensis in lib. de deuotione As the Patriarch Iacob thought his 7. yeares seruice short in respect of the great loue hee bare to Rachell so wee should thinke all the tribulations of this world short in respect of the great loue we shuld beare to Heauen which is more beautifull then any Rachell Idem in suis Meditationibus As a traueller goes farre from his country and family yet is desirous to returne thither againe euen so wee as banished from this world should long for our returne to heauen our true borne countrey Stella de contemptu mundi As the pretious pearles called Vnions albeit they bee bred in the sea yet haue more affinitie with heauen the semblance of which they do represent so a godly a generous mind doth more depend of heauen whence he fetcheth his original then of the earth in which he liueth As a house excelleth a fewe ashes as a cittie excelleth a house a prouince a cittie the Romane empire a prouince and all the earth the Romane Empire and the whole circumference the point of a circle so farre incomparably Heauen extendeth and excelleth the comparison and proportion of al other things Cyrillus Ierosolymitanus catechesi 6. As there is extreame darkenesse in hell so there is glorious light in heauē Basilius lib. hexa As a spherical figure is most capable to contayne thinges so heauen being of the same figure is most capable of all ioies and blessednes As there are tenne commaundements in Moses Tables so according to moderne Astrologers there are tenne spheres in heauen Luna Mercurius Venus Sol Mars Iupiter Saturnus Caelum stellatum Caelum cristallinū siue aqueum and Primum mobile Angels EVen as the elder brethren do carry their younger brethren when they bee but little ones in their armes and doe keepe them with great care and prouidence after the same maner the Angels which are as our elder brethren do tende and keepe vs who are as their younger brethren little ones and do beare vs in their hands Lodo. Granatens lib. de deuotione As Angels are pure spirits so also pure worship and spiritual seruice is required of them ibidem As caelum crystallinū siue aqueum is not seene of vs so Angels in their owne nature are not visible vnto vs. F. Ioannes a S. Geminiano libro 1. de caelo Elementis Cap. 5. As the fire is of a more subtile substance then any other element so Angels are of a more immateriall substance then any other creature ibidem As the fire is moued of Sol and Mars as sayth Rabbi Moyses so Angels are moued of God who alwayes attende his will ibidem As the fire cannot be touched by reason of the heate so Angels cannot be touched by reason of their immaterialitie◠ibidem As the fire is a powreful element for deuastation so are angels in executing the wrath of God As a Phisitian leaueth his patient when he is past cure so the angels leaue vs when we fall into desperation Origenes hom 2 in Hieremiam As there are powers vnder earthly kings for ordering of state matters so there are principalities vnder the heauenly king for executing of his will and setting forth his praise Epiphanius haeresi 4. As our frendes lament for vs when as by reason of sicknesse and weakenes wee can receaue no meate so the holy Angels doe mourne for their soules that are not fedde with celestiall and spirituall foode Macarius hom prima As smoke banisheth Bees and filthy sauours driue awaie doues so the corrupted stinch of sinne driueth awaie the Angell that is the keeper of our life Basilius in Psalm 33. As in martiall affayres some soldiers are appointed to administer and bestow honours and some to execute vengeance punishment so holy Angelles are sent to the good and preseruation of man but diuels are sent to punish the wicked and rebellious Chrisostom hom 3 de patientia Iob. As after death there is no repentance auaylable vnto man so after the fall of Angells there was no place of repentance left vnto them Damascenus lib. 2 de fide cap. 4. The worde of God AS the same Manna was wholesome foode vnto some and corruption and wormes vnto others so the same worde of God is saluation vnto some and destruction vnto others Orig. hom 3 in numeros Wine much comforteth those that bee sound and as the scripture saith it maketh merry the hart of man but if he drinke it that hath a feuer it bringeth daunger and destruction vnto him so the word of God bringeth life vnto some and death vnto others Idem homil 5. in Iudic. As a lanterne doth lighten our steps so the word of God doth illuminate our vnderstandinges Hilarius in Psal 118. A Tree by continuall moysture doth grow to a great height so a soule that is cōtinually watered with the diuine word commeth to the perfection of Vertue Chrisostomus hom de Anna et
make it fructifie Idem hom 47. in Mat. As we can easily and with pleasure sit out long playes so for the benefite of our soules we should at the least be as willing to sit out long Sermons Idem hom 50. in Ioannem As we are readie to runne to Musicke and merriments so wee shoulde bee as prone and inclined to flock vnto sermons ibidem As some returning from a Garden doe bring flowers with them some out of an orchard doe bring apples and some comming from great bankets do bring some of the fragments to their children so thou returning from a sermon bring from it vnto thy wife children friends some good counsels and wholsom admonitions idem hom 5. ad pop Antioch As Sea-fish although they liue in salt water yet haue need of seasoning so manie continuallie heare Sermons and yet are neuer the better for them Clemens Alexandrinus lib. 1. Stromatum As those schollers learne better then others that learne with awe so they heare sermons more profitablie that heare with feare reuerence Basil in principiū Prou. As he that eateth meat doth first masticate it with his teeth and then letteth it downe into his stomack so when we heare a sermon we should meditate vpon it and consider what was spoken whereupon it was spoken and to what ende Chrysost hom 4. oper imperfect As it nothing profiteth to haue eaten meat if thou presently vomit it forth again so it nothing profiteth to haue heard a sermon if thou forth with forget it ibidem A Christian AS a father that bringeth vp his sonne to dedicate him to God in the ministerie of his worde doth accustom him from his yong yeares to ecclesiasticall matters and directeth the whole course of his life to the purposed end so God after he hath elected any man to the participation of his glory he directeth him by his fatherly care to the way of Christianitie and righteousnesse which leadeth to that glory faithfully continueth him in it vntil he come to his wished end Lod. Gra. li. I. Ducis peccat As wee admire the happie estate of a Prince that is borne heire of a tēporal kingdonie so much more ought we to admire and wonder at the most blessed estate of a Christian who is borne not to a temporall kingdome but to a kingdome euerlasting to reigne in heauen with God himself and with his blessed Saints for euer euer ibid As a traueller that euerie day goeth forwarde a little if hee perseuer and continue in his progresse soone commeth to the ende of his iourney but if he faile and faint in it and a little after beginne his voyage anew consumeth all his life in it neither euer commeth to the ende of his iourney so it is with a Christian he must stil walke forward for when he saith that it is sufficient then he playes the deficient idem in li. de deuotione Euen as he that lieth in the midst of a swift riuer if hee doth not labour to take fast footing and raise vp his bodie hee is in danger to be borne down and swallowed vp of the water so in this Christian and spiritual life which is like a deepe and dangerous riuer he liueth in manie ieopardies of falling who with tooth and naile doth not labour to profite and go forward in it idem in lib. de deuot As a Harper that intendeth to play vpon his harpe all the day ought to haue his strings well tuned all that time And as a hūter or a falconer that is disposed to hunt and hauke all the day ought all that time to haue his hauks hounds in a readines and at hand so the life of a perfect christian being none other thing then a continuall hunting of God and his grace and a continuall harmonie of the inward spirit which is made by praier it is meet and requisite that he that will attend vpon this exercise that his spirit and bodie bee alwayes disposed and apt vnto it idem in lib. de deuot As the chiefest commendation of a Pilot consisteth not in the guidance of his ship in a calme but in a tempest so the chiefest commendation of a christian consisteth not in his seruice to God in prosperitie but in aduersitie ibidem As it is a thing most honorable for anie knight or soldior to beare the armes of his king and captaine euen as honorable is it to a true Christian man to suffer trauel and persecution as his foreguide and leader Iesus Christ did Stella de contemtu mundi A rock although beat with the billows and waues of the sea continueth firm neither is remoued out of his place so a true Christian albeit crushed with the persecutions and tribulations of the worlde persisteth stedfast neither letteth his hope in Christ faint Lodouicus Granatensis lib. 1. Ducispeccatorum Man AS a Painter in delineating and pourtraying a picture hath it in his power to make it of what fashion hee list so hath God the framing and disposition of man Lodouicus Granat lib. 1. Ducis peccatorum As he that from an high tower hangeth by a small threed which an other holdeth in his hande is at the dispose of him either for life or death so is man at Gods ibidem As a stone alwaies of his own nature falleth downward neither can it lift it self vpwards without externall helpe so man by reason of the corruptiō of sin doth alwaies tend downwards that is hee doth alwaies slide to the loue desire of earthly things but if he be to be lifted vp aboue that is to the loue of heauenly things he hath neede of the right hand of the highest ibidem Euen as Iuie naturally seeketh for some post or tree which it may leane vnto or some wall by which it may be supported and creep aloft it being not able to sustain and hold vp it selfe and as a woman naturally seeketh for the supportation and shadowe of man for she is an vnperfect creature knoweth that the aide and helpe of man is necessarie for her so mans nature being weak seeketh supportation of god and being needy wanting many things dooth seek for the shadow and refuge of God ibidem As it is preposterous that the Mistresse should waite vpon the maide so is it intollerable that the flesh should gouerne the spirit and the appetite the reason ibidem Euen as a Gloue is made for the vse of the hand ascabberd that a sword may be sheathed in it so also the heart of man is created for the vse of God neither without him can any rest be found Euen as the body of man is created for the soule so it shal be punished with the soule As water receiued into diuerse vessels doth put on diuerse figures and shapes according to the disposition and nature of the vessels so doth grace infused into men hence commeth the varietie of gifts yet the same spirit that infuseth them As snow beginneth and endeth in water so man
are made aliue by that diuine spirit who by how much he is more noble by so much also hee is more powrefull to knit and vnite those togither in whom he dwelleth ibidem In the Temple there was not any thing which either was not gold or that was not couered with pure gold so it is not lawful that any thing should be in the liuely temple of our soule which is not either charity or ouergilded and deaurated with charitie Idem lib. 2. Ducis Peccatorum Euen as al the life of the body proceedeth from the soule so all the dignity and worth of externall vertues proceede from the internall but especially from charity Ibidem As golde excelleth all other mettals so Charitie excelleth all other vertues whether theologicall or morall Geminianus lib. 2. de Metallis lapid cap. 40. As in a materiall building one stone is knit vnto another by lime and morter so in the spirituall building one Christian is ioyned to another by charity Chrysostom hom 7. operis imperfecti As death is the end of sinne so is charity because he that loueth God ceaseth to sin Ambrosius lib de Isaac anima As Harts in swimming ouer a riuer by holding vp one anothers heade doe helpe one another so wee sailing ouer the sea of this world by charity should helpe one another August lib. 83. quaest 8. As Ginger is medicinable against the cold causes of the breaste and lunges so charity is a medicine against the cold icenes of niggardice and auarice Geminianus lib. 3. de vegetabilib plant cap. 5. As a roote is ingendred of moisture and celestiall heat so charity groweth from the moisture of deuotion and supernall heate of the holy spirit Idem l. 3. de veget plant cap. 9. As the Cipres tree is very fragrant in sauor so the odour of charity is so sweet vnto God that without it nothing smelleth well Ibidem As the same hand is diuided in diuers fingers so the charity of many doth make thē one and yet they are seuered Plut. As fire in all shops is an instrument for all artisans and workemen so nothing is well done without charity As the sunne is of an vniting vertue for it vniteth the planets in their effectes so charitie doth spiritually vnite and therfore it is called the bond of perfection because it perfectly vniteth the soule to God and bindeth the harts of the faithfull together F. Ioannes a S. Geminiano libro 1. de caelo elementis cap. 13. As the sun is of a reuiuing nature so is charity and doth translate from death to life ibidem As the sun is of an attractiue power to draw vapours vpwardes so is charity for it healeth the hart and draweth vp the affections to God ibidem As the sun and the fire are neuer without heat so charity is neuer without works and well dooing ibidem As the sun and the fire are communicatiue of themselues so also is charity ibid. As fire is most actiue among the elements so is charity most actiue among the vertues ibidem As a light is not diminished by participation so charitie is not lessened by being deuided to many but rather augmented ibidem As heat is the chiefe agent in generation so is charity in producing the works of vertue ibidem As heat mollifieth hard mettals so charity softeneth hard harts ibidem As vessels are made of clay so by charitie the heart of man is made a diuine vessel ibidem As clay mingled with vinegar doth stay the bleeding at the nose so charity tempered with the vineger of compunctiō doth restrain the fluxe of sinne ibidem As the Sardian stone expelleth feare procureth myrth maketh bolde and sharpeneth the vnderstanding as sayeth Dioscorides so Charitie bringeth ioy ioye expelleth feare and by consequent it maketh bolde and valiant and whetteth the vnderstanding to contemplation of heauenly matters Idem lib. 2. de Metallis Lapid cap. 5. Prudence AS in a liuing creature the first and cheefest part is the heade the second the breast and the thirde the priuy members and as in the soule the first chiefest part is rationall the second irascible and the thirde concupiscible so prudence is the first and cheefest vertue which is conuersant about the head and the rationall part of the soule the second is fortitude which doth establish the heart and is busied about anger and the thirde is temperance which is occupied about the priuy partes and the faculty concupiscible which hath the third place in the soule Philo. Iud. lib. 1. legis allegoriarum A Serpent when he is within the danger of man of all parts of his body keepeth his head from blowes which hee doth either by gathering his body into a circle or hiding it in an hole and suffereth his other partes to be beaten so if any persecution happeneth vnto vs prudence teacheth vs to hide our heade which is Christ that taking the blowes vpō vs we may safegard the faith receiued of him by the losse if neede be of our bodies Hilar. cano 10. in Math. The prudence of the serpent is seene in two thinges in safegarding his head with yeelding his body to strokes and in his drinking for when thirst oppresses him hee goeth to drinke hee doth not take his poison with him but leaueth it in his den so our prudence should be in time of persecution temptation rather to deliuer to the sword and fire al that we haue then to hazard and endanger our heade that is to deny Christ and secondly when we go to the holy church of God or to prayers or to receiue the holy mysteries that we doe not cary with vs in our cogitations maliciousnes voluptuousnes or enmity Epiphanius haeresi 37. As a Captaine guideth his army a Pilot his ship God the world and the vnderstāding the soule so prudence tempereth gouerneth the felicity of this present life Archytas apud Stobaeum serm 1. As a skar doth warne vs to take heed of a wound so prudence in the consideration and memory of passed dangers doth make vs more wary cautelous Plut. in Mor. As the Beuers of Pontus do bite off their priuy members when they are hunted because they knowe that for them they are pursued so it is the part of a prudent man sometimes to cast away that thing for which he is endangered Eras in similibus Harts when they feele themselues woūded doe runne to the herbe Dictamnum presently the arrow falleth forth Beares because their eyes often growe dimme thrust their heades into the hiues of Bees that being stung till the bloud follow the grossenes of the humour may bee purged The Lisard being to fight with the serpēt placeth himselfe not farre from a certaine herbe and as often as hee perceiueth himselfe woūded of the serpent so oftē he runneth to that herb presently returneth to the cōbat as hole as a fish The Fox cureth himself with the iuice of the pine tree The Torteise hauing