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
eaten the flesh of a Viper auoideth the hurt of poison by eating wild Margerom The serpent doth cure his sore eies by feeding on Fennell The hedgehog maketh two holes in his caue one towards the North the other towards the South when the North wind blustereth hee shutteth his Northren hole and looketh to the South and when the South wind bloweth he openeth his hole towardes the North so man beeing prudent and reasonable should see what is good for him and foresee thinges to come Isidorus Clarius orat 56. tom 1. As he should not take a Lute in his hand that is ignorant in musicke so hee should not take rule and soueraigntie vpon him that is not endued with prudence Plut. As the Cyclope hauing his eye thrust out stretched out his handes hither and thither without any certain aime so a great King or mightie Potentate who wantes pendence setteth vpon al his affaires with great hurly burly but with no iudgement Plut. Homerus lib. 9. Odys As Tin separateth brasse and lead from gold siluer so prudence distinguisheth good from euil and discerneth things profitable from hurtefull F. Ioannes a S. Geminiano libro 2. De metallis lapidibus Cap. 40. Tinne defendeth other metals from the fire so prudence defendeth the other vertues from perishing Ibidem As the smelling discerneth good sauors from ill smelles so prudence discerneth good things from bad Idem lib. 6. de bomine et membris eius cap 61. As Socrates by the Oracle of Apollo was helde the wisest man among the Heathen so Salomon by the testimony of God was the wisest man vpon the earth so that there hath not beene the like among the Kings which were before him neither after him came the like 2. Chron. cap. 1. Iustice AS sinne is sweete in the beginning but bitter in the ende so Iustice on the cōtrary it seemeth bitter in the beginning but is sweeter then hony in the ende Origenes As a iudge would not ouercome any man nor haue any aduersary but pronouncing his sentence determineth with the honester side so iustice is against no man but giueth to euery man his owne Philo lib. 1. legis allegoriarum As fire cannot burne without fuell by which it is nourished so the meate and foode of the soule is iustice by which it liueth Lactantius lib. 2. cap. 13. As he that sitteth in a strong house whē a storme ariseth heareth the noyce of the tempest and how the trees are tossed of it but he himselfe feeleth not the blast so he that sitteth encircled with iustice when the world is disturbed heareth of the hurly burlyes and tumultes but is not touched himselfe Chrysost Hom. 48. oper imperf As the minde of a sinner is more and more darkened and dimmed and is further and further remoued from the light of truth so he that exerciseth iustice hath his minde more and more enlightened ascendeth to the knowledge of greater wisedome Idem hom 18. operis imperfecti As siluer is harde but yet to bee melted so although iustice is seuere yet it hath compassion and not indignation F. Ioannes a S. Geminiano lib. 2. de metallis et lapidibus cap. 4. As Aristides and Phocion were the iustest men amongst the Athenians Bias among the Prienaeans Aristophanes among the Messenians Timoleon among the Corinthians Glaucus among the Spartans Prodicus among the Grecians Chiron among the Centaures Maris among the Laodicians Ripheus among the Troyans and Hermes Bochyris and Mycerinus among the Egyptians so Fabricius Camillus Cato Titus Manlius Augustus Alexander Seuerus and Vrsus Nolanus were accounted the iustest men among the Romaines Fortitude AS a stone cutter ought alwaies to haue his mallet in his hande by reason of the harde matter which he laboureth in so hee that will either become good or continue vertuous must alwaies haue fortitude in a readinesse as a spirituall mallet to tame and ouercome the difficulties which meete with him in the waie of vertue Lodou Granat lib. de deuotione As Hartes haue great hornes in vaine because they want courage so it is not inough to bee riche except thou bee valiant Plut. As they that walke stroutingly and Shakerleyan like are called proude and haughty persons whereas they are termed valiant and valorous that aduance themselues in fight and combatte so hee that reares and liftes vp his mind in aduersitie is to be accounted valiant and inuincible Idem As an ill chaunce at dice is by arte and cunning to bee turned to the best aduantage so whatsoeuer happeneth in the life disasterously fortitude and true valour turneth it to the best part and maketh the best vse of it Idem As Iron doth bruse all other metalles so fortitude doth ouercome all kinde of daungers F. Ioannes à S. Geminiano lib. 2. de metallis et lapidibus cap. 40. If a weight bee layd vpon the branches of the Palme tree they do not bend downwards after the manner of other trees but of their owne accord to striue and mount aloft against the weight of the burthen so the mind of a valiant man by how much it is pressed and held downe by aduerse fortune by so much it becommeth more vigorous and valorous Plin. libro 16. cap. 43. As those partes of trees are stronger that are opposit to the North then those that looke towardes the South or west so we are more firme valiant in those things in whiche Fortune hath exercised our fortitude The Crocodile is terrible against them that flye but doth fly from them that followe him so many if thou yeeldest vnto them rage like Lions but if thou valiantly contemnest and withstandest them they become as fearefull as Hares Plinius As a Lion feareth nothing but a Cocke so a valiant hart and a magnanimous spirit feareth nothing but reproch slaunder and disgrace As a bearde is a token of heate and naturall vigour so fortitude to resist sinne is a signe of spirituall strength F. Ioannes a S. Geminiano lib. 6. de homine et membris eius cap 29. As three of the nine valiant worthyes Hector Alexander Magnus and Iulius Caesar were Ethnickes and other three Iewes Iosua Dauid and Iudas Machabaeus so the other three Carolus Magnus Godfrey of Bullen Arthur of Britaine were Christians As Hercules was the strongest among the heathen so was Sampson amōg the Iewes As Milo Crotoniata did carry at the games of Olympus a Bull a furlong and when hee had done slewe him with a blowe of his fist and eate him vp in one daie so Bithon was so strong that as Pausanius testifieth in Caelius hee caried a Bull on his shoulders for which memorable and prodigious strength hee had his picture set vp at Argos Temperance AS Iustice commeth not by auarice and desire of gaine so neither temperance is obtained by intemperance nor christian conuersation by delicates and dainties Clemens Alexand. lib. 2. paed cap. 1. As intemperance threwe Adam out of Paradice so temperāce is a good mean to
de virginibus As the Bee doth feede vpon the hony dewe so a virgin doth feede vpon the diuine worde Ibidem As a flower doth soone perish by drought and wither with the winde so chastitie in women is soone corrupted eyther through want of wedlocke authority or through the procliuity of age to vice Hieronimus epist ad Saluciam de viduitate seruanda As it is not safe to commit a litle whyrry to the seas violence so it is not safe to commit a virgins chastitie to sutors importunitie Idem epist ad Gaudentium de Pacatulae educatione As a ship desireth the hauen so chastity loueth solitarines Nilus oratione secunda aduersus vitia As incontinency neither eateth drinketh resteth sleepeth nor vseth venery pleasurably by reason of satiety and superfluous ingurgitation so continency truly enioyeth these and giueth the right vse and touch to all pleasures Xenophon lib. 4. de dictis Socratis As an oxe after he is gelded encreaseth in strength and is made more tame and fit for labour and of a softer pace so by chastitie a man is made more capable of grace more ripe vnto repentance fitter for the labour of obedience and more graue and modest F. Ioannes a S. Geminiano lib. 5. de animalib Terrestrib cap. 17. Isidore Cicero Iuuenal Phisiologus and Pliny report that the beast called a Beauer beeing pursued of hunters for his testicles which are profitable for medicine doth bite them out and leaue them for the hunters and so escapeth and saueth himselfe so continent and chast persons doe not carnally but spiritually castrate themselues for the kingdome of heauen least they should bee taken by infernall hunters that is of deuils by the lustes and pleasures of the flesh Ibidem As the low shrub Cinnamomum the rind whereof is that spice wee call Cinnamon groweth among briars and brambles and among hard rockes and therefore it is gathered with great difficulty so the chastity and continency of the flesh doth not spring of the daintines of delicat life both doe grow out of the sharpnes of repentance and out of the austeritie of abstinence Idem lib. 3. de vegetabilib et plant cap. 11. As Cinnamon vnlesse it bee dried yeeldeth nosmell as saith Plynie so the flesh except it bee dried by abstinence from the moysture of luxury doth not yeeld to god the sweet odour of continency Ibidem As the Margarite is engendered of the heauenly dewe so continency is possessed by the gift of the heauenly grace Idem lib. 2. de Metallis et lapid cap. 7. As Margarites are little in quantitie but great in valour so virgins and continent persons are little in apparance by reason of humilitie but great in esteeme by reason of vertuous valour Ibidem As steele is of a purer substance then iron so are continent persons of a purer molde then vnchast lollardes Ibidem As steele is more durable and lasting then iron so a continent man is longer liued then an incontinent man Ibidem S. Martin visiting his dioeses sawe a meddow part of which swine had miserably rooted vp part stoode vntouched beautified with the florishing of many faire flowers said hee the part rooted vp of filthy swine resembles the bodyes and soules of incontinent persons but that which stands vntouched shewes the glory of virginity and continencie Sulpitius in vita S. Martini Virginity SNow albeit colde yet it is melted by the fire so Virginitie doth fade and perish by familiarity and conference with women F. Ioannes a S. Geminiano lib. 1. de caelo et elementis cap. 47. As milky whitenes doth grace the celestiall circle Galaxia so the pure whitenes of minde doth beautifie virginitie Idem lib. 1. de caelo et elementis cap. 83. As the circle Galaxia doth not departe from one place of his orbe to an other but is moued with the fixed starres so pure virginitie doth neuer depart from Christ to follow any other loue but is moued with the fixed constancy of euer-during resolution ibidem As the stone Asterites hath light included in it so virginitie hath resplendent graces included in it idem lib. 2. de Metallis et Lapid cap. 39. As the Cedar is delighted in by man for the pleasing greennes so virginity is acceptaple vnto God for the pure and florishing vnspottednes Idem lib. 3. de vegetabilib et Plant cap. 80. As the odour of Cedar doth profligate serpentes and recreate men so the odour of virginitie doth driue awaie diuels and delight Angels because virginitie is of affinity with angelles as Hierome saith Ibidem As the gumme of the Cedar tree doth keep bookes from wormes and moathes so virginitie doth keepe lust from deuouring of the body and concupiscence from feeding on the soule Ibidem As the fruit of the Cedar tree is of three tastes sweete in the rind sowre nere the core but in the midst of a medley tast betweene both so holy virgins must bee sweete and milde in externall conuersation but inwardly sowre that is fearefull and carefull but in the middest that is in their body they must bee somewhat temperate that they bee neyther weakened by the sowrenesse of too much austerity nor grow distolute by the sweetenes of too much delicacy ibidem As Roses by their vertue heale many languors so virginity doth deliuer from many tribulations which the maried doe suffer Ibidem As Violets are colde watry and odoriferous so virgins are colde in the concupiscence of the fleshe watred by the teares of deuotion and odoriferous in the example of their honesty Ibidem As a violet by the smell doth mitigate the heate of the braine doth comfort the animall spirits and doth prouoke sleepe so virginity by her smell doth coole the heate of the fleshe doth comfort and recreate the spirit and doth dispose and prepare vnto sleepe that is vnto the quiet of contemplation Ibidem As the lilly is of a wonderfull beauty so virginity is of a wonderfull purity Ibidem As the lillie being whole vntouched long continueth and sweetely smelleth but being broken foyled and rubbed strōgly stinketh so the flesh of man whilest it continueth vntouched and whole by virginity it smelleth sweetly both to God man but when the seale of virgenitie and chastity is broken and when it is rubbed by the vice of luxury thē it yeeldeth both a carnall and spirituall fetour Ibidem As a lilly is beautified with seuen white leaues and seuen golden graines growing within the leaues so holy virgins haue seuen vertues of the soule which resemble the seuen leaues to wit iustice tēperance fortitude prudence faith hope and charity seuen gifts of the holy Ghost which resemble the seuen golden graines to wit wisedome science vnderstanding counsell courage pietie and feare Ibidem As a broken lampe is not repaired so lost virginity is not recouered Idem lib. 9. de Artificib et reb Artif cap. 81. As a lampe doth not cast light without oyle so virginity and chastitie doe not please without grace and