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
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
nature although most carefull to preserue it selfe doth receiue much helpe of externall medicines created to that end of God so also the light and inward helpe of grace is much helped by the light and doctrine of the Church Lodouicus Granatensi libro 2. Ducis Peccatorum As men are caried ouer the Sea in a ship to the Court of any Prince so men are caryed to God in the ship of the Church whose Pilot Christ is Clemens Rom. epist. 1. Iacobum As they that are wronged at one Hauen doe ariue at another so they that haue beene misled by the false Church let them hast to the true Cyprianus li. 3. epist. 13. As a branch is nourished by the sap of the roote so are Christians nourished by the milke of the Church Cyprianus de simplicitate pralatorum As God is our Father so the Church is our Mother Cyprianus As a fountaine hath many riuers so the Church hath many members Cyprianus As a man trauelling to a far Country commendeth his Wife to his deare friend whom hee choisly keepeth that her chastitie may not bee corrupted so Christ going to his Father commended and committed his Church to Preachers and Ministers his faithfull Seruants which they must keepe till his comming incorrupt and inuiolate Cyprianus ex sententiis Episcoporum concilij Carthaginensis As Musicke doth not delight the hearer except there bee concord so God is not delighted in the Church except there bee vnitie and consent Origenes tractatu 6. in Math. As many cornes make one loafe so many faithfull people one Church Eusebius Emissenus hom 5. de pascha As in a Common-wealth some rule and some obey so in theÌ„ Church some are pastours and some are sheepe Gregorius Nazianz. de modestia in disputationibus As a Wife is not put from her Husband but onely for fornication so the Church is not put from Christ but only for transgression Chrisost. hom 32. oper is imperfecti As a Woman is not knowne whether she will stand chast till she hath beene solicited of vicious men and then shee is discerned so the faith of the Church is not well knowne except Antichrists come vnto it Chrysost. Homil. 2 in epist. Rom. PREACHERS AS Trees which make large increase for themselues before they â—eare become much more fruitfull afâ—wards vnto their owners so Preachers â—he more learned they are and the more time they haue well spent in the deepe mysteries of Diuinitie the more profitaâ—le they are vnto their hearers for according to the qualitie of their fruits such shall bee the profit of their auditours Lodouicus Granat lib. de Denotione As that Gould is not baser which is found among coales than that which is found among precious stones and as that imedicine is not of lesser vertue which is drunke out of a vessell of claie than that which is drunke out of a vessell of Alablaster so the Word of God preached by a wicked man is not debased nor made better by a good man but of it selfe is foreible neither needeth the authority of maâ— to grace it Ibidem As the prayer of Moses rather procured the victory against Amelech then all the swords that were drawne so also wee must suppose and beleeue that in the conuersion of a sinner the prayers sighes and grones of a true Preacher haue no lesser part than all the other voyces and words albeit they bee ingenious acute and eloquent Ibidem As water is conueied into Orchards and Gardens by conduit pipes so by Preachers the water of wisdome is conueied into the Church ibidem As a sower casteth some seeds into barren land so Preachers cast some of the heauenly seed in barren eares and sterill hearts Clemens Rom. lib. 3. recognitionum As the Priest when he sacrificed was to looke that there was no spot nor blemish in the beast so he that preacheth the Gospell to looke that there be no errour in his preachiug nor fault in his doctrine Orignes libro 10. in Epist. ad Rom. cap. 16. As the Priests of the old Testament caried Vrim and Thummim vpon their breasts so the Preachers of the new Testament should bee vnto their auditors both an instruction of verity and an example of sanctity As men that are giuen to wine and banketing doe enquire after feasts and ryotous persons so men studious of their saluation should seeke after learned Preachers and zealous Diuines Chrys. â—rateone 2. aduersus Iudaeos As a fountaine doth flow albeit few or none doe drinke of it so a Preacher should not desist from his function albeit few or none doe heare him idem concione 1. de Lazaro As a Merchaunt doth not leaue off his trafficke for a few losses so a Preacher should not leaue his preaching for the ingratitude of a few lost cast-awayes Ibidem As a Hammer an Anuile and a paire of Tongs are a Smiths instruments by which he effecteth what he intendeth so the bookes of the Prophets and Apostles and all the Holy Scriptures are instruments of Preachers by which they worke mens soules either vnto reformation of a new life or vnto confirmation in vprightnesse Chrysost. conciâ—ne 3. de Lazaro As laborious husband-men by tillage reape earthly gaines of the earth so painfull Pastors by their Doctrinereape spirituall gaines which neither can perish nor be corrupted Idem hom 1. in Isaiam super illis verbis vide dominum sedentem As good Parents giue vnto their Children not only those things that doe delight but those things that also benefite so faithfull Preachers and iust dispensers of Gods mysteries doe not preach pleasing things and sow pillowes vnder their auditors elbows but doe tell them what is best for their behoofe ibidem As Mothers beare with their wayward Children so should Preachers beare with their vntoward hearers and seeke by all meanes to winne them for greater is the affection of the Spirit than of nature idem hom 1. in eadem verba As Saylers haue hauens and Ilands to rest themselues in so Preachers should haue their times and oportunities of recreation and repast idem sermoue in Oziam As a husbandman there soweth his feed plentifully where hee seeth the ground fruitfull purged from weeds so a Preacher hauing got a spirituall field fruitfull and cleane doth aboundaintly with great a lacritie disseminate the diuine seede idem hom 2 in Genesin As Physitions first minister corasiues than cordials and as Fathers seeing their Children disordred doe first correct them with words and after doe admonish and comfort them so a Preacher after increpation and rebuking doth adde comfort and consalatition and after the killing letter of the Law doth Preach the quicking Spirit of the Gospel ibidem hom 7. in Genrsin As husbandmen do make ready their sithes prepare their barnes feed their oxen that they may the better inne their haruest so a Preacher must make his best preparation for the winning of soules ibid. As no man â—lameth a Physition that hath well done his duty so no man should
the Idaea of these Arts doe endure with the World for euer according to which the present age and that to come are to be made Musitians and Grammarians so if the wisdome temperance iustice and fortitude of euery one particularly should be taken away yet in the immortall nature of this Vniuerse immortall wisedome and incorruptible vertue is engrauen according to which both the vertuous men of this age and of the future time shall be censured and approued Idem in lib. quod Deus sit immutabilis As a seale Ring remaineth vnhurt although that which it sealed be spoiled and marred so although all vertuous impressions and Characters bee abolished out of the minde through a wicked life yet vertue preserueth herâ— estate incorruptible being not subiect to any fate Idem in lib. quod deterius poâ—itiori insidietur As wee must not handle Musike rudely nor Grammer vnlearnedly nor any other Art peruersly so we must not vse wisdome craftily nor temperance beastly nor fortitude rashly nor pietie superstitiously nor any other vertue illiberally ibidem As the rising Sunne doth gilde the whole Heauens with his lustre so Vertue with her beames doth illustrate the whole soule of man Idem in lib. de plantatione Noe. They that goe on false ground doe often fall but they that trauell on sound ground doe make sure footing so they that suffer themselues to be led by the externall goods of their bodies doe often fall but they that goe vnto God by vertue their voyage is firme and certaine ibidem lib. de Abrahamo As the first and chiefest part of a liuing Creature is his Head the second his Breast the third his Belly and as in the Soule the first and chiefest part is the part rationall the second irascible and the third concupiscible so the first and chiefest of all vertues is Wisdome which is conuersant about the Head and the rationall part of the Soule the second is fortitude which is conuersant about the breast and about wrath the second part of the soule and the third is temperance which is occupied about the belly and the part concupiscible which hath the third place in the soule Idem lib. 1. allegoriarum legis As the enioying of health doth shew vs the inconueniences of sicknes so vices doe declare vnto vs what goodnesse vertue hath in it and darknesse doth tell vs what an incomparable good light is Hieronyâ—â—us epist. ad Rusticum As the missing of one member doth deforme the body of man so the neglecting of one vertue doth snew the imperfection of the soule Diadochus do perfect spirit cap. 24. As a cloud doth not make the Sun to lose his light so neither doth disaster fortune dimme the beautie of Vertue Tyrius Platonicus sermone 26. As a Lute doth profit others by the â—ound but neither heareth nor vnderstandeth any thing it selfe so they that speake of vertue doe profit others but not liuing thereafter doe no good vnto themselues Diogenes apud Laert. lib. 6. As spices do make clouts and ragged apparell smell sweete but silke doth stinke being greased and infected with sweate so any kind of life is pleasant if vertue be ioyned vnto it but wickednesse doth make the glorious and splendent life irkesome and intollerable Plut in Moralibus As a swift horse doth runne of his owne accord so hee that is inflamed with the loue of vertue needeth not a â—onitour ibidem As all things are pleasing to a Louer in his loue so in whom the loue vertue wee delight to imitate his gesture his gaâ—e and looke ibidem As they that loue truely doth loue in their beloueds their stuttering and palenesse or whatsoeuer defect so the Louer and embracer of vertue doth not abhorre the banishment of Aristides nor the pouertie of Socrates nor the condemnation of Phocion ibidem As of fire and earth the world is compounded being necessary elements as Plato saith the earth yeelding solidity the fire giuing heat and forme so great empires are not obtained except vertue bee mingled wich fortune and one bee an helpe vnto an other Ibidem As that is no true loue which wants iealousie so hee loueth not vertue entirely that is not inflamed with the emulation of good deeds done of others ibidem As a Candle light is obscured by the light of the Sunne so the estimation of all corporall matters is obscured by the splendour of vertue Cicero lib. 2. Offiâ— As our bodily eyes are cleared and purged by certaine Medicines so the eyes of our minde are enlightned by looking vpon vertue Seneca lib. â— Epist. 116. As great Obeliskes are not made without great labour by reason of their hugenesse but being once builded they continue infinite ages so it is a hard matter to attaine vertue but being gotten it neuer dieth Plin. lib. 36. Cap. 29. The tree Lotos which the Latines call Faba Graeca vel Syriaca hath a most bitter rinde but most sweete fruite so the first endeuours vnto vertue are most hard but nothing is more sweete then the fruite Idem lib. 24. cap. 2. lib. 13. cap. 17. Saffron thriues the better if it bee troden on and therefore that springs vp the best that is set by pathwayes so vertue exercised in extremities doth thriue the better idem lib. 21. cap. 6. Theophr lib. 6. cap. 6. The Palme tree because it hath a plaine barke is hard to be climed into but it hath most sweete fruit so vertue hath a difficult entrance but most pleasant fruit Erasmus in similibus Bees flee to all flowers yet doe hurt none so Vertue and Learning are so taken from others that hee is neuer the worse that doth communicate them Ibidem As the Arts were not perfected aâ— soone as they were inuented so neither is vertue absolute and perfect in vs the first day Seldome or neuer a vaine of Gold and Siluer is found alone but there is another not farre off so there is no vertue solitarie but one is ioyned to another As lightning doth blast all trees besides the Lawrell tree as saith Plinie lib. 2. so a great calamitie doth take all things away besides Vertue For constant Vertue is a faire beautifull Bay-tree alwayes greene not to be blasted by any lightning nor to be destroyed by any thunder claps Hector Pintus in cap. 17. Ezechiel As hee is not rich that can speake of much wealth but he that possesseth it so he is not a iust man that can reason of vertue or knoweth the definition of it but he that is indued with it and exerciseth it idem in cap. 20. As in the stone Opalum the semblance of many precious stones is seene as the fierinesse of the Carbuncle the purple of the Amethist and the greennesse of the Emerald and all these shining together after an incredible mixture so all vertues are contained in the holy Scripture and doe shine therâ— after a wonderfull manner As there bee seauen Planets Luna Venus Sol Mercurius Mars Iupiter and Saturne so there are
burne but become brighter so the soule being endued with Faith doth resist the heate of persecution and by it becomes more glorious Iâ—idorus As Quick-siluer is the Element or matter of all mettals according to the Phylosopher so Faith is the foundation of all vertues As the Almond tree flourisheth before any other tree so Faith ought to flourish before any other vertue As wee cannot liue without the elements so we cannot attaine knowledge without Faith Clemens Alexander lib. 2. Stromat As nothing is delectable vnto meâ— without light so nothing is acceptable vnto God without Faith Origenes lib. in Iob. As a light is not lightned of Oyle but is nourished by Oyle so Faith doth not grow of works but is nourished by workes Chrysostomus hom 18. operis imperfecti HOPE EVen as an Anchor fastened into the earth keepeth the Ship safe which stayeth in the midst of the waues and maketh it that it feareth not the billowes of the raging Sea so liuely Hope being firmely fixed vpon the heauenly promises preserueth the minde of the â—fighteous vnremoued in the middest of the waues of this world and maketh it that it contemneth and despiseth all the storme and tempest of the winds Lod. Granat lib. 1. Ducis peccat Euen as a Sonne in all his troubles and necessities which happen vnto him trusteth and affianceth his repose in his Father especially if he be rich and powerfull that his helpe and fatherly prouidence will not at any time faile him so should man haue this heart of a Sonne to God his Father who both can and will helpe his children better then all the Fathers in the World Idem lib. 2. Ducis peccatorum As a Ship by the anchor is kept from the violence of the tempests so the soule by Hope is kept from the rage of temptations F. Ioannes a S. Geminiano lib. 9. de Antificib reb Artif cap. 70. As a staffe doth support a man so doth Hope ibidem As the hâ—sbandman soweth his land in Hope of fruit so men performe the duties of Christianity in Hope of heauen Macar hom 14. As a Mearchant taketh paines to furrow the vast Ocean in hope of earthly gaines so a Christian strugleth through the waues and billowes of this life in hope of heauenly reward Basil. in Psal. 1. As the hope of a Crowne and victory maketh the discommodities of war tollerable so the hope of heauen maketh the griefes and turmoyles of this life portable Chrysost. lib. 3. de prouidentia Dei As an helmit defendeth the Head so hope defendeth the soule idem homilia nona in priorem ad Thessalonicenses As Pillers support and vphold earthly buildings so hope supporteth and vpholdeth spirituall buildings Laurentius Instinianus in ligno vitâ— c. 2. de spe As it did not hurt Rahab to dwell with the people of Iericho but her faith kept her safe so sin doth not hurt them that in Faith and Hope doe expect their redeemer Macarius hom 31. As without sustenance the body would sinke so without hope the heart would burst As Abraham begat Isaac so Faith begets Hope CHARITIE AS the Physitian hateth the disease yet loueth the person of the diseased so wee must loue that in our neighbour which is good and made of God and abhor that which man and the Deuill haue made euil Lod. Granat lib. 1. Ducis Peccat As the members of the same body albeit hauing diuerse duties and functions and differing also in forme doe tenderly and mutually loue one another because they liue by one and the selfe same reasonable soule so much more ought faithfull Christians to loue one another who are made a liue by that diuine Spirit who by how much he is more noble by so much also hee is more powerfull to knit and vnite those together in whom he dwelleth ibid. 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 ouer-gilded and deaurated with charity Idem lib. 2. Ducis Peccatorum Euen as all the life of the body proceedeth from the soule so all the dignity and worth of externall vertues proceed from the internall but especially from charity Ibidem As Gold excelleth all other mettals so Charity excelleth all other vertues whether theologicall or morall Geminianus lib. 2. de Meiallis 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 hee that loueth God ceaseth to sinne Ambrosius lib. de Isaac anima As Harts in swimming ouer a riuer by holding vp one anothers head doe helpe one another so wee sailing ouer the Sea of this world by charity should helpe one angther August lib. 83. quaest 8. As Ginger is medicinable against the cold causes of the breast and lungs so charity is a medicine against the cold icenesse 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 lib. 3. de veget planâ— cap. 9. As the Cipers tree is very fragrant in sauour so the odour of Charity is so sweete 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 them one 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 effects so charity doth spiritually vnite and therefore it is called the bond of perfection because it perfectly vniteth the soule to God and bindeth the hearts of the faithfull together F. Ioannes a S. Geminiano libro 1. de caelo clementis cap. 13. As the Sun is of a reuiuing nature so is charity aâ—d doth translate from death to life ibidem As the Sun is of an attractiue power to draw vapours vpwards so is charity for it healeth the heart and draweth vp the affections to God ibidem As the Sunne and the fire are neuer without heat so charity is neuer without works and well doing ibidem As the Sunne and the fire are communicatiue of themselues so also is charity ibidem As fire most actiue among the elements so is charity most actiue among the vertues ibidem As a light is not diminished by participation so charity is not lessened by being deuided to many but rather augmented ibidem As heate is the chiefe agent in generation so is charity in producing the workes of vertue ibidem As heate mollifieth hard mettals so charity softeneth hard hearts ibidem
vnto very few neither are atchieued but by great labour Plants are nourished by mâ—derate watering but choaked by too much moysture so the minde is helped by moderate labours but confounded by â—mmoderate toyle Plutarch Nightingals contend so much in singing that their life doth sooner saile â—hem then their song so many through â—mmoderate study doe ship wrack their health and whilst in learning they would bee excelled of none they perish â—n their endeuour Plin. lib. 10. cap. 29. Continuall fecundity doth make â—arren a fruitfull field so continuall â—â—bour doth dull the sharpenesse of wit â—eneca detranquillitate vitae The King of Egypt did foolishly â—onsume the money of the land and the â—â—bour of the people about the building 〈◊〉 the Pyramides which were only for â—â—â—entation so many take great pains 〈◊〉 vnfruitfull matters As the little drops of raine pierce the 〈◊〉 marble and the Iron with often handling is worne to nothing so vntired labour doth ouercome all things Imitation AS many followers of Aristotle stammered in their speech like him many of Platoes familiars crouched in the shoulders like him so they that couet to expresse all things doe vnwisely imitate many foolish things Plutarchus As a Son desireth to be like his Father so they that imitate Authours doâ— endeuour theÌ„selues to be like them Seâ— As many yawne when they see others yawne and make water when they see others doe so so many arâ— moued to take businesses in hand noâ— by any certaine aduised iudgement buâ— they imitate what they see in others As the beast called a Buffe dotâ— imitate in the colour of his haires aâ—â— trees plants and places which heâ— lieth vnder or vpon so it shall be more safe for vs to imitate the rites and customes of whatsoeuer country weâ— trauell to or inhabit Mourning COuetous peisants when they haue horded vp many things doe not vse that is present but deplore that is lost so they that mourne and lament for the dead doe not enioy the liuing Plutarch As euery tree hath her fruit so there is not any other fruit of mourning but teares idem As a troublesome guest is sooner receiued into thy house then thrust out of doores so if thou giuest place vnto mourning it is not so easily expelled idem As light is comfortable to heauy hearts so are merry thoughts to mourners ibidem As a diseased Physition is not to bee praysed so neither a comfortlesse mourner The night followeth the day and the day the night summer followeth winter and winter summer so mourning followeth mirth and mirth mourning Husbandmen doe not weepe when they bury their corne in the ground because expect a plentifull haruest so wee should not immoderately mourne and lament when we leaue our friends in the graue because we looke for a ioyfull resurrection Chrysost. hom 41. in 1. Cor. As after great and vehement showers commeth a pure and cleare aire so after a masse of mourning and flouds of teares commeth the serenitie and tranquillitie of minde Chrysost. hom 6. in Mat. As by water and the spirit so againe by teares and confession we are purged so that wee doe it not for ostentation ibidem As raine doth moysten the earth so teares doe water the soule Idem hom 4. de poenit As he that is condemned by secular iudgement cares not for any faire sights or theatricall shewes so hee that mourneth truly careth not for pampring his belly Climacus de discretione gradu 26. When Roses are planted nothing is seene but thornes afterwards springeth the faire and louely fruit so they that sow in teares shal reape in ioy Isidorus Clarius oratione octaua tomi tertij In Gallia there is a very cold fountaine which as Fulgosus testifieth with the water doth send forth flames of fire so a true Christian with religious teares ought to streame forth the flames of diuine charitie Hector Pintus in cap. 40. Ezech. Plinie writeth that the teares of Vine-braunches doe cure the leprosie so the teares of those Vine-branches which are grafted into the true Vine doe cure the leprosie of sinne Saint Augustine witnesseth that the Eagle feeling his wings heauy plungeth them in a fountaine and so reneweth his strength so a Christian feeling the heauie burthen of his sinnes batheth himselfe in a fountaine of teares and so washing off the old man which is the body of sinne is made young againe and lusty as an Eagle As Peters faith was so great that he lept into a Sea of waters to come to Christ so his repentance was so great that he lept into a sea of teares when he went from Christ. As the Oliue tree is most aboundant in fruit when it distilleth so a Christian is most plentifull and powerfull in prayer when he weepeth As Mustard-seede hath his name in Greeke because it makes the eyes weepe so he that in prayer hath faith as a gaine of Mustard-seed hath such a faith as makes his eyes weepe As Elizaeus did cast salt into the waters of Iericho to make them sweete so must wee salt and season our prayers with teares to make them sauourie and delightsome to God Manners HEe that with contrarie winds is tossed hither and thither neither compasseth what he intended he doth not saile much but is tossed much so he that hath long liued and hath not liued well he hath not long liued but hath beene long Seneca As the litle Bee seasing vpon all flowers bringeth that home which is profitable so a vertuous man doth extract from euery place that which may make for the bettering of his life Plut. As the Ieat draweth a straw vnto it as the Load-stone draweth iron and the Chrysocalla Gold so euery man associateth that man vnto himselfe who is of like conditions and manners As Caeneus was made a man of a woman so some ill conditioned become better manered Plut. Salt waters that haue raine fall into them become sweeter then others so they are wont to be better whom the influence of the diuine grace doth change from a contrarie liuing as Paul was Nature AS of the same Clay the shape of this beast and that beast is formed which being dissolued is fit for some other figure so Nature of the same matter doth produce one generation which being extinct she propagateth of it others and others Plut. As Nilus bringeth forth wholsome fishes and fruitfull plants so it engendreth the Crocodile and the Aspe so Nature as shee is fruitfull in good things so shee bringeth forth something hurtfull idem An Oxe is fit for the plough a horse for the saddle and a dogge for hunting as saith Pindarus so euery man ought to apply himselfe to that manner of liuing which nature hath disposed him vnto idem Moles haue their sight taken from them but they haue their hearing well so where Nature hath denied the valour of body there she commonly bestoweth the vigor of minde Plin. lib. 10. cap. 69. As he that makes a ship or an house can easily
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