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
merriments so wee should bee as â—ne and inclined to flocke vnto serâ—ns ibidem As some returning from a Garden 〈◊〉 bring flowers with them some out 〈◊〉 an orchard doe bring apples and â—e comming from great-banâ—ets doe â—ng some of the fragments to their â—ildren so thou returâ—ing from a â—mon bring from it vnto thy wife children and friends some good counseâ— and wholsome admonitions idem bâ—â— 6. ad pop Antioch As Sea-fish although they liue 〈◊〉 salt water yet haue need of seasoningâ— so many continually heare Sermons and yet are neuer the better for theâ— Clemens Alexandrinus lib. 1. Stâ— matum As those schollers learne better the others that learne with awe so theâ— heare sermons more profitably thâ— heare with feare and reuerence Basil. â—â— principium Prou. As hee that eateth meate doth fiâ— masticate it with his teeth and thâ— letteth it downe into his stomacke when wee heare a sermon we shouâ— meditate vpon it and consider whâ— was spoken whereupon it was spokeâ— and to what end Chrysost. hom 4. opâ— imperfect As it nothing profiteth to haue eaâ— meate if thou presently vomit it forâ— againe so it nothing profiteth to hâ—â— heard a sermon if thou forth with fâ—â— get it ibidem A CHRISTIAN AS a Father that bringeth vp his Sonne to dedicate him to God in â—e Ministery of his Word doth acâ—ustome him from his yong yeares to â—â—lesiasticall matters and directeth â—e whole course of this life to the purâ—osed end so God after he hath elected â—y man to the participation of his â—lory he directeth him by his Fatherly â—are to the way of Christianity and â—ighteousnesse which leadeth to that â—â—ory and faithfully continueth him 〈◊〉 it vntill he come to his wished end â—od Gra. li. 1. Ducis peccatorum As wee admire the happy estate of a Prince that is borne heire of a temporal Kingdome so much more ought we to â—dmire and wonder at the most blessed state of a Christian who is borne not â— a temporall kingdome but to a Kingâ—ome euerlasting to raigne in Heauen with God himselfe and with his blessed â—aints for euer and euer ibid. As a traueller that euery day goeth â—orward a little if he perseuer and conâ—nue in his progresse soone commeth to the end of his iourney but if heâ— faile and saint in it and a little after beginne his voyage a new consumeâ—â— all his life in it neither euer commeâ—â— to the end of his iourney so it is with 〈◊〉 Christian he must still walke for ward for when hee saith that it is sufficient then he plaies the deficient idem in lâ—â— de deuotione Euen as he that Iyeth in the midst 〈◊〉 a swift riuer if hee doth not labour tâ— take fast footing and raise vp his bodyâ— hee is in danger to be borne downe and swallowed vp of the water so in thâ—â— Christian and spiritual life which 〈◊〉 like a deepe and dangerous riuer hâ— liueth in many ieopardies of falling who with tooth and naile doth not labour to profit and goe forward in itâ— idem in lib. de dâ—not As a Harper that iâ—tendeth to plaâ— vpon his harpe all the day ought 〈◊〉 haue his strings well tuned all thâ— time And as a hunter or a falconeâ— that is disposed to hunt and hauke alâ— the day ought all that time to haue hiâ— Hauks and Hounds in a readinesse anâ— 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 harmony of the inward Spirit which is made by prayer it is meete and requisite that he that will attend vpon this exercise that his Spirit and body be alwayes dispoâ—ed 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 honourable for any Knight or Souldiour to beare the armes of his King and Captaine euen as honorable is it to a true Christian man to suffer trauell and persecution as his foreguide and leader Iesus Christ did Stella de contemtu mundi A Rocke although beat with the â—illows and waues of the Sea contiâ—ueth firme neither is remoued out of his place so a true Christian albeit â—rushed with the persecutions and triâ—ulations of the World persisteth stedfaâ—t neither letteth his hope in Christ faint Lodiuicus Granatensis lib. 1. Ducis peccatorum MAN AS a Painter in delineating and poutraying 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 hee that from an high Tower hangeth by a small threed which another holdeth in his hand is at the dispose of him either for life or death so is man at Gods ibidem As a stone alwayes of his owne nature falleth downward neither can it lift it selfe vpwards without externall helpe so man by reason of the corruption of sinne doth alwayes tend downewards that is hee doth alwayes slide to the loue and desire of earthly things but if hee bee to bee lifted vp aboue that is to the loue of heauenly things he hath neede of the right hand of thâ— 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 creepe aloft it being not able to sustaine and hold it selfe and as a woman naturally seeketh for the supportation shadow of man for she is an vnperfect creature knoweth that the aide and helpe of man is necessary for her so mans nature being weak seeketh supportation of God and being needy and wanting many things doth seeke for the shadow and refuge of God ibidem As it is preposterous that the Mistresse should waite vpon the maide so is it intolerable 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 and a scabberd that â— 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 shall bee 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 varietiâ— of gifts and yet the same Spirit that infuseth them As snow beginneth and endeth in water so man how bigly soeuer hee braue it began in earth and shall end where he began As the flower may be knowne by the smell so a man by his words As they that are tenants at will â—eaâ—e themselues very euen vpright so they that vnderstand that the house of theâ—
inflamed and burning vnto it Ibidem As it was said of the Greeke Musitians that they become Pylots that could not proue Harpers so wee see many that when they cannot become Orators proue Lawyers Idem orat pro Murena As certaine vessels of Clay are had in estimation by reason of the Art that is vsed in making them so many times a matter of no moment and of small consequence doth commend the wit of an Orator If the grauing Iron bee hot thou mayst easily engraue in precious stones what thou listest so an Orator shall more easily moue and perswade if hee not onely plead vehemently but feruently and affectionately loue that he prayseth and detestably hath that he discommendeth As it is dangerous if all incline and runne to one side of the ship but then the ship is well peysed when one bends one way and an other an other so dissention and discord among Orators Rhetoricians Lawyers and Players doe make the state of a City more safe Plut. in Moral As hee is ridiculous Musitian that pricketh a graue matter with a Lydian note so is he a ridiculous Orator that speaking of the precepts of well liuing doth lasciuiously and riotously superabound in Rhetoricall exornations and figuratiue condiments ibidem Eloquence AS it is not enough to haue a bridle or the sterne of a ship except there bee one that may guide and moderate them by skill so eloquence is not sufficient to gouerne and rule the people except reason be present the moderator of the speech Plut. in Moral As it is the prayse of water if it sauour of nothing for sauour is a signe of that which is putrified 〈◊〉 although of all others wee require â—oquence yet wee say that a Diuine â—ught to bee without glosing and afâ—ctation As that is not the best picture which â—y the matter testifieth the wealth of â—e owner or the Art of the Painter â—ut that which truely representeth the â—â—ing it personateth so that is the best â—oquence which maketh no ostentatiâ—n of the wit of the speaker but very â—tly sheweth the matter As silken garments are discommenâ—ed because the body appeares thorow â—em whereas garments were inuented 〈◊〉 couer the body so that eloquence is â—idiculous which doth not declare the â—atter but obscure and darken it seeing â—at speech was giuen vs to lay open our â—inds and matters Plin. lib. 11. cap. 22. As the Box tree is alwayes greene â—ut of naughty sauour and hath seed â—dious vnto all liuing creatures â—ome â—esides the grace of speech do bring â—othing but that which is to bee aâ—oyded Idem lib. 16. cap. 17. The tree Tilia hath a sweete barke â—nd sweet leaues yet no liuing creature can abide to tast or touch the fruit of it so the speech of some is elegantly comâ—posed and Rhetorically deliuereâ— and yet there is no fruite of matter â— sentence in it Ibidem cap. 15. Theâ— phrastus lib. 1. cap. 10. As some Physitions are almost skiâ—full in the cure of all diseases and laâ—guors and yet can render no true reâ—son of them so some very eloquent know all the points of Rhetoricke and the grounds of their Art yet are verâ— bare in the substance of argument oâ— soundnesse of matter Philo in lib. quâ— deterius potiori insidetur As infants cannot speake but by hearing others talke so none can be eloquent but by reading and hearing eâ—ocutions and exornations of speech August lib. 4. de doct Christ. cap. 3. As hee that hath a beautious body and deformed mind is more lamente for then if both parts were deformed so they that deliuer false things eloquently are more to be pittied theâ— if they spake them rudely clownishly ibidem cap. 28. As wholesome meate retaineth hiâ— owne vertue whether it bee deliuered out of an earthen vessell or a siluer Platter so truth is not impayred whether it bee vttered politikely or plainely Idem lib. 5. confessionum cap. 6. As luxurious persons behold the comelinesse of the body and not the beauty of the mind so some onely marke the structure of Orations and not frame of arguments Theophilus Alexand. Epist. 2 Paschali As Brasse is ingendred of Sulphur and Quicksiluer so eloquence is compounded of two things of interiour meditation which resembleth sulphur and of exteriour pronunciation which resembleth Quicksiluer As brasse being mingled with other mettals changeth both colour and vertue whereupon there comes three kinds one white like siluer another yellow like gold and a third also like gold drawne into thinne plates which Players make their crownes of so eloquence is threefold spirituall eloquence which gaines soules secular eloquence which wins gaine poeticall eloquence which moues delight As Brasse soone rusteth it it bee not oyled so â—loquence soone becommeth offensiue if it be not annointed with the oyle of charity As barsâ—e is the fittest mettall to make bels and trumpets of by reason of the sound so eloquent men are best to make preachers of because they will be heard As brasse hath many vertues against many infirmities for as Plin. and Diose say brasse being burnt and puluerized doth purge hurtfull humors heale wounds expel darknesse from the eyes and eateth away supeâ—â—uous flesh so diuine eloquence and the tongue of a Preacher being burnt that is inflamed with the fire of the holy Spirit and puluerized that is grounded on humility hath vertue to dissolue the hardnesse of heart to dâ—ie the lust of the flesh to purge the noysome affections of sinfull men to heale the wounds of temptations to banish the mists of errors and to eate away the gluttony of intemperate persons Through the Rose be sweete yet being tied with the Violet the smell is more fragrant though meate nourish yet hauing good sauour it prouoketh â—ppetite the fayrest nose-gay is made of many flowers the finest picture of â—undry colours and the wholesomest medicine of diuers hearbs so though the naked truth bee welcome yet it is more gratefull if it come attired and â—dorned with fine figures and choyce â—hrases A good gouernor that is also beauâ—ifull is more acceptable to the people â—o is a Phylosopher that is eloquent â—eneca A Diamond set in Gold is more â—ratefull so is the truth adorned with â—loquence Speech AS neying is proper to a Horse barking to a Dogge bellowing to â—n Oxe and roaring to a Lyon so â—â—eech is proper vnto man Philo lib. de â—mmijs As a sicke man doth not seeke for a â—arned Physition but for one skilfull 〈◊〉 cure him so wee doe not expect a flaunting speech of a Phylosopher Seneca apud Erasmum Musitians make the sweetest melody by the gentlest touch so a gentle speech doth more moue the people then 〈◊〉 crabbed Plut. in Moral As a horse is turned about with a bridle and a ship by a sterne so men are led by speech ibidem As houses without doores are vnprofitable so are men that haue no rule of their speech Ibidem As in calamitie our firmest and best friends
engrauers Rogers Christoper Switzer and Cure Musicke THe Load-stone draweth Iron vnto it but the stone of Aethiopia called Theamedes driueth it away so there is a kind of Musicke that doth assaâ—ge and appease the affections and a kind that doth kindle and prouoke the passions As there is no Law that hath soueraintie ouer loue so there is no heâ—â—t that hath rule ouer Musicke but Musicke subdues it As one day takes from vs the credit of another so one straine of Musicke â—â—tincts the pleasure of another As the heart ruleth ouer all the members so Musicke ouercommeth the heart As beauty is no beautie without verâ—â— so Musicke is no Musicke without Art As all things loue their likes so the most curious eare the delicatest Musicke As too much speaking hurts too much galling smarts so too much Musicke gluts and distempereth As Plato and Aristotle are counted Princes in Phylosophie and Logicke Hippocrates and Galen in Physicke Ptolomie in Astrologie Euclide inâ— Geometrie and Cicero in eloquence so Boetius is esteemed a Prince and Captaine in Musicke As Priests where famous among the Egyptians Magi among the Caldeans and Gymnosophistes among the Indians so Musitians flourished among the Grecians and therefore Epaminondas was accounted more vnlearned then Themistocles because hee had no skill in Musicke As Mercurie by his eloquence reclaymed men from their barbarousnesse and crueltie so Orpheus by his Musicke subdued â—ierce beasts and wild Birds As Demosthenes Isocrates and Cicero excelled in Oratorie so Orpheâ—s Amphion and Linus surpassed in Musicke As Greece had these excellent Musitians Arion Doceus Timotheus Melesius Chrysogonus Terpander Lesbius Simon Magnesius Philamon Linus Stratonâ—cus Aristonus Chiron Achilles Clinias Eâ—monius Demodothus and Ruffinus so England hath these Master Cooper Master Fairfax Master Tallis Master Tauerner Master Blithman Master Bird Doctor Tie Doctor Dallis Doctor Bull M. Thomas Mud sometimes fellow of Pembrooke Hal in Cambridge M. Edward Iohnson Master Blankes Master Randall Master Philips Master Dâ—wland and Master Morley Sinne. AS he runneth farre that neuer returneth so he sinneth deadly that neuer repenteth Porters and Cariers when they are called to carry a burden on their shoulders first they looke diligently vpon it and then they peise and lift it vp and trie whether they are able to vndergoe it and whether they can cary it so before we sinne we should consider whether wee bee able to carry the burthen of it that is the punishment which is Hell fire Lâ—do Granant lib. 1. Ducis 〈◊〉 As the paâ—ate that is corrupted and distempered by ill 〈…〉 cannot tast the sâ—eeâ—nesse of 〈…〉 which is sweete seemeth bitte 〈…〉 which is bitter sweeâ—e so a 〈…〉 rupted with the humors of 〈…〉 inordinate affections and 〈◊〉 to the flesh pots of Aegypt cannot 〈◊〉 Mâ—nna nor the bread of Angels Ibid. Euen as in a country whâ—â—eall are borne Aethiopians it is â—ot an vgly thâ—nâ— to be blacke and as where all arâ— drâ—â—ke it is no ignominy noâ— slanâ—er to bee drunke so the monstrous seruitude and slaueâ—e of sinne because it is so familiar and common to the world scarsly is knowne or noted in any man Ibidâ—m â— As swine are a certaine heard of beasts that delight in myre and durte and are nourished with the basest and most vncleane meates so the filthy soules of sinners are delighted with no other thing except with the most filthy durâ—e and carnall pleasures Ibidem As wine is mared by vineger and â—uits are spoiled of wormes and euery â—ontrary is corrupted of his contrarie â—â—also all the powers of our soule are â—â—urbed and infected through sinne â—â—ich is an especiall enimie and most â—ontrarie to our soules Idem Euen as adultery is the most contraâ—y thing to marriage so that which is â—most contrary to a godly and vertuous â—ife is sinne Ibidem Euen as the rootes of trees being cut vp the boughes and branches which receiue life from the rootes doe forthwith wâ—ther and perish so those seauen capitall sinnes which are wont to be termed the seauen deadly sinnes which are the generall and vniuersall â—ootes of all other vices being hewen in â—under and vtterly eradicated out of 〈◊〉 soules suddaindly all the vices will die which are deâ—iued from them Idem lib. 2. ducis peccat As the comedies of Plautus and Terence are at this day the very same Comedieâ— which they were a thousand yeares agoe albeit the persons that then acted them be changed so the same vices which in times past were in thâ— men of this and that condition 〈◊〉 now also although perhaps the nameâ— be somewhat changed Ibidem As deadly poyson speedily pearcâ—â—â— the heart killeth the Spirits and bringâ—â—th death so sinne killeth the soule and speedily bringeth it to destruction Ibidem It is said that thunder bruseth thâ— tree but breaketh not the barke anâ— pearceth the blade and neuer hurtâ—â—â— the scabberd euen so doth sinne wounâ— the heart but neuer hurt the eyes anâ—â— infect the soule though outwardlâ— it nothing afflict the body As the Deuil is the father of sinne 〈◊〉 sinne is the mother of death As a man comes into a house by thâ— gate so death came into the world by sinne As a fire goeth out when all thâ—â—ewell is spente but burneth as long aâ— that lasteth so death dyeth when sinnâ— ceaseth but where sinne aboundeth 〈◊〉 there death rageth As cursed Cham laughed to see Nâ—abâ— nakednesse so the diuel loues a life to seâ—â— vs sinne As pride is farre off from him that repenteth so humility is farre off from him that sinneth Marcus Heremita de his qui putant ex operibâ—s iustiâ—â—cari A young man in a tauerne seeing Diogenes fled through shame further into it nay sayes Diogenes the further thou flyest into it the more thou art in the tauerne so sinfull men the more they hide themselues within themselues the more they are that they are but they must come out of themselues if they desire to auoide themselues Plut. in Moral The fish Ephâ—mera is bred without engendering of the putrifaction of the earth and within three houres afteâ— it is bred it dyeth so sin is bred beyond the course and order of nature of the corruption of the appetite and is extinguished by the three parts of repenâ—ance contrition confession and satisfaction F. Ioannes à S. Geminiano lib. 4. de natalibus volatil cap. 62. Drinke doth kill a mouse as Aristotleâ—aith â—aith so doth sin kill the soule Idem lib. 5. de animalibus terrestribus c. 35. As a mule is engendred against the course of nature so is sinne engendeâ—ed not of nature but it is a vâ—ce and an enormity of nature desiring that which is not of the same order Ibâ—dem cap. 93. Old age is full of misery which bringeth a corporall deaâ—h so sinne is full of misery which bringeth eternall death Idem lib 6. de homine et membris â—eius cap. 52. As there bee seuen kinds of leprosie so there are seuen capitall sinnes 53. the
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