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
flourisheth with greater beauty so if the roote of vertue remaine sounde although riches bee taken away and the bodie putrifie yet all thinges returne with greater plenty as wee may see in Iob. Idem hom 4. ad popul Antioch If you tread a precious stone in the durt it sheweth the beauty more perspicuously so the vertue of the Saintes whethersoeuer it bee throwne it still appeareth more beautifull whether it be in seruitude in prison or in prosperitie Idem hom 63. in Genesin As an odoriferous oyntment doth not keepe his fragrancie shutte vp within it selfe but doth sende it forth and sweeten those places neare vnto it so generous and excellent men doe not hide their vertues within themselues but do both helpe others and make them better Idem hom 2. in 1. ad Thessalonicenses The barke of a tree is sowre bitter but the fruit is sweet and pleasant so vertue is bitter but it bringeth forth most sweet and delicate fruit Idem hom 30. in 1. Timoth. As in a Lute melody is not made by the touch of one string but all are to be fingered so all vertues are to bee obserued and practised Idem sermone de vitijs virtutibus As there is no victorie without concertation so there is no vertue without an enemy Lactantius de opificio dei cap. 20. As in vntilled fields before we sow wee first clense them of thornes brambles and briers so vices are first to be purged out of our soules before we sow vertues in them whence the fruites of immortality may spring idem lib. acephalo As chaines bee linked one within another so be vertues prayer depends of loue loue of ioy ioy of gentlenes gentlenes of humility humility of obedience obediēce of hope hope of faith faith of hearing and hearing of simplicitie And as vertues be chained togither so also bee vices hatred dependes of anger anger of pride pride of vaine glory vaine glory of infidelity infidelity of hardnes of heart hardnes of heart of negligence negligence of slothfulnes slothfulnesse of idlenesse idlenesse of impatiency and impatiency of pleasure Macarius hom 40. As it is in wealth hee that hath much woulde haue more so in vertue hee that hath gained one vertue will labour to get moe and hee that hath done one vertuous deede wil go forward to do moe Chrysost orat quarta aduersus Iudaeos As a Pilot guides his ship by the sterne so a wise man gouernes his actions by vertue Idem hom 26. in Genesin As he that sits vpon an high rock cares not for the waues of the sea which he seeth tossed aloft and conuerted into froath so he that hath seated his securitie and rest vpon vertue is of a quiet and peaceable minde and laugheth at the worldes turbulent estate ibidem As the billowes of the sea sometimes seeme to be caried aloft and sometimes to be deepely depressed downwards so they that contemne vertue and worke wickednesse sometimes through pride doe floate aloft and sometimes are throwne downe to hell gates ibidem As fire dooth burne the matter put into it making light the ayre adiacent so vertue doth burne and consume vices filling the soule full of light Philo lib. quis rerum diuinarum haeres As after the death of a Musitian or a Grammarian their Musick and Grammar doth perish with thē but the Idaea of these artes doe endure with the worlde for euer according to which the present age and that to come are to bee made Musitians and Grammarians so if the wisdom 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 bee censured and approoued Idem in lib. quod Deus sit immutabilis As a seale Ring remayneth vnhurt although that which it sealed be spoiled and marred so although alvertuous impressiōs and Characters bee abolished out of the minde through a wicked life yet vertue preserueth her estate incorruptible beeing not subiect to any fate Idem in lib. quod deterius potiori insidietur As we must not handle Musick rudelie nor Grammer vnlearnedlie nor anie other Arte peruerslie so wee must not vse wisedome craftilye nor temperaunce beastly nor fortitude rashly nor pietie superstitiouslie nor any other vertue illiberallie ibidem As the rysing Sunne dooth gilde the whole heauens with his lustre so Vertue with her beames dooth illustrate the whole soule of man Idem in lib. de plantatione Noe. They that go on false grounde do often fall but they that trauell on sound ground doe make sure footing so they that suffer themselues to bee ledde by the externall goodes of their bodies doe often fall but they that go vnto God by vertue their voiage is firme and certaine idem lib. de Abrahamo As the first and chiefest part of a liuing creature is his head the second his breast the third his bellie 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 wisdom which is conuersant about the head the rationall part of the soule the second is fortitude which is conuersant about the breast and about wrath the seconde part of the soule and the third is temperance which is occupied about the bellye 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 do declare vnto vs what goodnesse vertue hath in it and darknesse doth tell vs what an incomparable good light is Hieronymus epist. ad Rusticum As the missing of one member doth deforme the body of man so the neglecting of one vertue doth shew the imperfectiō of the soule Diadochus de perfect spirit ca. 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 profite others by the sounde but neyther heareth nor vnderstandeth any thing it selfe so they that speake of vertue do profit others but not liuing thereafter do no good vnto themselues Diogenes apud Laert. lib. 6. As spices do make clouts ragged apparel smell sweet but silke doth stinke being greased infected with sweat 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 dooth runne of his owne accorde so he that is inflamed with the loue of vertue needeth not a monitour ibidem As all things are pleasing to a Louer is his loue so in whom we loue vertue wee delight to imitate his gesture his gate and looke ibidem As they that loue trulie doe loue in their beloueds their stuttering and palenesse or whatsoeuer defect so
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 idem As a diseased Phisitian is not to be praised so neither a comfortlesse mourner The night followeth the day and the day the night sommer followeth winter winter sommer so mourning followeth mirth and mirth mourning Husbandmen do not weepe when they bury their corne in the ground because they expect a plentifull haruest so wee should not immoderatly mourne lament when we leaue our friends in the graue because we looke for a ioyfull resurrection Chriso hom 41. in 1. Cor. As after great and vehement showers commeth a pure and cleare ayre 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 wee are purged so that wee doe it not for ostentation ibidem As rain doth moisten the earth so teares do water the soule Idem hom 4. de poenit As he that is cōdemned by secular iudgement cares not for any faire sights or threatricall shewes so hee that mourneth truly careth not for pampring his bellie Climacus de discretione gradu 26. When Roses are planted nothing is seen but thornes afterwards springeth the faire and louely fruit so they that sow in teares shall reape in ioy Isidorus Clarius oratione octaua tomi tertu 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 heauie plungeth them in a fountaine and so renueth his strength so a Christian feeling the heauie burthen of his sinnes batheth himselfe in a fountain of teares and so washing off the olde man which is the bodie of sinne is made young againe and lustie as an Eagle As Peters fayth was so great that hee 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 hee 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 hee that in prayer hath fayth as a graine of Mustard-seed hath such a fayth as makes his eyes weepe As Elizaeus did cast salt into the waters of Iericho to make them sweete so must we salt and season our prayers with teares to make them sauourie and delightsome to God Maners HE that with contrarie windes is tossed hither and thither neither compasseth what he intended he doth not saile much but is tossed much so hee that hath long liued and hath not liued well hee hath not long liued but hath beene long Seneca As the litle Bee seasing vpon al flowers bringeth that home which is profitable so a vertuous man doth extract from euerie 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 the Chrysocolla golde so euery man associateth that man vnto himselfe who is of like conditions and maners As Caeneus was made a man of a woman so some ill conditioned become better manered Plut. Salt waters that haue raine fal into them become sweeter then others so they are woont 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 beeing dissolued is fit for some other figure so Nature of the same matter dooth produce one generation which beeing extinct shee propagateth of it others and others Plut. As Nilus bringeth forth holsome fishes and fruitfull plantes so it engendreth the Crocodile and the Aspe so Nature as shee is fruitfull in good things so she bringeth forth something hurtfull idem An Oxe is fit for the plough a horse for the saddle and a dog for hunting as sayth Pindarus so euery man ought to applie himselfe to that maner 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 bodie there she commonly bestoweth the vigor of minde Plin. lib. 10. cap. 69. As he that makes a ship or an house can easily vnmake them againe so that Nature can best dissolue a man that framed him Cicero de Senectute As no honest man taketh it in ill part that a due debt is demaunded of him or a thing that was left with him so when Nature requireth againe what is her owne wee ought not to spurne agaynst her but willinglie yeelde vnto necessitie Philo lib. de Abrahamo It is naturall for the Vine to spreade the more you seeke by Arte to alter it the more in the ende you shall augment it it is proper for the Palme tree to mount the heauyer you loade it the higher it sprowteth though yron bee made soft with fire it returneth to his hardnesse though the Falcon bee reclaimed to the fist shee retyreth to her haggardnesse the Whelpe of a Mastiffe will neuer bee taught to retriue the Partridge so where the excellencie of Nature dooth beare sway it is a very hard thing or altogither impossible to alter it The sillie Mouse will by no maner of meanes bee camed the subtle Foxe may well bee beaten but neuer broken from stealing his pray if you pownde spices they smell the sweeter season the wood neuer so well the Wine will taste of the Caske plant and translate the Crabtree where and whensoeuer it please you and it will neuer beare sweete Apple so where the force of Nature keepeth possession it is hard to displace it Lily As the stone Abeston being once made hot will neuer bee made colde and as fire cannot bee forced downward so Nature will haue course after kinde As the Aethiope cannot chaunge his skinne nor the Leopard alter his hewe and as it is not possible to gather Grapes of Thornes or Figges of Thistles so it is to no purpose to force any thing to striue against Nature As in tilling of the grounde and husbandrie there is first chosen a firtile soile then a cunning sower then good seede euen so we must compare Nature to the fat earth the expert husbandman to the Schoolemaister the faculties and sciences to the pure seedes As the fertill soyle if it be neuer tilled doth waxe barren so that which is most noble by nature is made most vile by negligence As
in Oratorie so Orpheus Amphion and Linus surpassed in Musicke As Greece had these excellent Musitians Arion Dorceus Timotheus Milesius Chrysogonus Terpander Lesbius Simon Magnesius Philamon Linus Stratonicus Aristonus Chiron Achilles Clinias Eumonius Demodochus and Ruffinus so Englande hath these Maister Cooper Maister Fairfax Maister Tallis Master Tauerner Maister Blithman Maister Bird Doctor Tie Doctor Dallis Doctor Bull M. Thomas Mud sometimes fellow of Pembrook hal in Cambridge M. Edward Iohnson Maister Blankes Maister Randall Maister Philips Maister Dowland and M. Morley Sinne. AS he runneth far that neuer returneth so he sinneth deadly that neuer repenteth Porters and cariers when they are called to carry a burdē on their shoulders first they looke diligently vpon it then they peise and lift it vp trie whether they are able to vndergo it whether they cā cary it so before we sin we should cōsider whether we be able to cary the burthen of it that is the punishment which is hel fire Lodouic Granat lib. 1. Ducis peccat As the palate that is corrupted and distempered by ill humours cannot taste the sweetnesse of meate for that which is sweete seemeth bitter and that which is bitter sweete so a soule corrupted with the humours of vices and inordinate affections and accustomed to the flesh pots of Aegypt cannot tast Manna nor the bread of Angels Ibidem Euen as in a countrey where all are borne Aethiopians it is not an vgly thing to be blacke and as where all are drunke it is no ignominy nor slander to be drunke so the monstrous seruitude and slauerie of sinne because it is so familiar and common to the worlde scarsly is knowen or noted in any man Ibidem As swine are a certaine heard of beasts that delighte 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 durte of carnall pleasures Ibidem As wine is marred by vineger and fruites are spoiled of wormes and euery contrary is corrupted of his contrarie so also all the powers of our soule are disturbed and infected through sinne which is an especiall enimie and most contrarie to our soules Ibidem Euen as adultery is the most contrary thing to mariage so that which is most contrary to a godly and vertuous life is sin ibidem Euen as the rootes of trees beeing cut vp the boughes and braunches which receiue life from the rootes doe forthwith wither and perish so those seauen capitall sinnes which are wonte to be termed the seauen deadly sinnes which are the generall and vniuersall rootes of all other vices being hewen in sunder and vtterly eradicated out of our soules sodainly al the vices will die which are deriued from them Idem lib. 2. ducis peccat As the comedies of Plautus and Terence are at this day the very same Comedies which they were a thousand yeares agoe albeit the persons that then acted them be chaunged so the same vices which in times past were in the men of this and that condition are now also although perhaps the names be somewhat changed Ibidem As deadly poyson speedily pearceth the hearte killeth the spirites and bringeth death so sinne killeth the soule and speedily bringeth it to destruction Ibidem It is saide that thunder bruseth the tree but breaketh not the barke and pearceth the blade and neuer hurteth the scabberd euen so doth sin wound the heart but neuer hurte the eies and infect the soule though outwardlie it nothing afflict the body As the deuill is the father of sinne so sin is the mother of death As a man comes into a house by the gate so death came into the world by sinne As a fire goeth out when all the fewell is spente but burneth as long as that lasteth so death dieth when sin ceaseth but where sin aboundeth there death rageth As cursed Cham laughed to see Noahs nakednesse so the deuil loues it alife to see vs sinne As pride is far off from him that repenteth so humility is farre off from him that sinneth Marcus Heremita de his qui putant ex operibus iustificari 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 auoid them selues Plutarchus in Moralibus The fish Ephimera is bred without engendering of the putrifaction of the earth and within three houres after it is bredde it dieth so sinne is bred beyond the course and order of nature of the corruption of the appetite and is extinguished by the three parts of repentance contrition confession and satisfaction F. Ioannes a S. Geminiano lib. 4. de natalibus et volatil c. 62. Drinke doeth kill a mouse as Aristotle saith so doth sinne kill the soule Idem lib. 5. de animalibus terrestribus cap. 35. As a mule is engendered against the course of nature so is sin engendered not of nature but it is a vice and an enormitie of nature desiring that which is not of the same order Ibidem cap. 93. Olde age is full of misery which bringeth a corporall death so sinne is full of misery which bringeth eternall death Idem lib. 6. de homine et membris eius c. 52. As there bee seuen kindes of leprosie so there are 7. capitall sinnes Ibidem 53. The best way to kill a meteriall serpent is to kil him in the head so the best way to kill the spirituall serpente is to kill him in the head that is to kill sinne in the beginning Venerabilis Beda Kill a cockatrice when he is an egge and he will not bite thee so kill sinne in the beginning and it will not hurt thee As foxes are to be killed when they are cubs so sin is to be beaten downe when it is growing As the Babylonians children were to be dashed against the stones so sinne is to be nipped in the bud Psal 137. Pride AS violent waters are prone to often eruptions becomming shalowest within their ordinary channels so proude persons are euermore capable of higher dignities though not well able to exercise their present meane offices As windes blow most fiercely when they are about to cease so men when they are most proude as Pope Iulius and Cardinall Woolsey then they are nearest to destruction As God is angry at them that imitate the thunder and lightening and doeth cast them into hell as hee cast Salmoneus so hee doeth disdaine the proude and loftie minded who emulate his greatnesse but doe not expresse his goodnesse Plutarchus in Moralibus If thou wilt put any good thing into bladders thou must first remoue the winde and aire out of them so thou must take all pride and swelling out of his minde whome thou meanest to teach Ibidem
enuious mindes are knowne by their maners Gluttonie AS corporall fasting doth lift vp the spirit to God so superfluitie of meate and drinke doth cast and sinke it downe Lodo. Granat lib. de deuotione As the spirit when it is full of deuotion doth inuite the hart to spirituall and diuine thinges so the bodie being full of meate doth draw and hale the same vnto corporall and vaine matters ibidem As ships of lighter burthen do swiftly sayle through the sea but those that are ouerloaden 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 heauenly thinges but being ouerburdened with too much meat and drinke the spirit groweth sleepie and the bodie heauy the soule is captiuated and made subiect to a thousand miseries ibidem As a soldior that is ouerloaden can hardly mannage his weapon 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 groundes 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 do but ingender worms loose their owne vertue and perish the like doeth excesse of eating or drinking for when the bellie 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 wickednes Stella de contemp mundi As the wals of Babilon were ouerthrown by Nabuchadnezar euen so doth surfeting by meat or drink destroy all the vertues abiding in the soule ibidem As Mathematicians circumscribe all things within a center and a circumferēce so many do circumscribe al pleasure within their bellies Plut. in Moralibus Aristotle saith that the fish whom the Grecians cal ovoç hoc est Asinus of al other liuing creatures hath the hart 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 minde Nilus oratione 1. aduersus vitia As birdes that haue weighty bodies are vnapt for flight so gluttons with their fleshy panches are vnfit for contemplation F. Ioannes a S. Geminiano lib. 4. de natalibus volatilibus cap. 35. Anger AS a drunken man cannot do any thing wisely and with reason of which he doth not afterwards repēt 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 aduisemēt 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 we doe not heare what is spoken vnto vs so angry persons doe not admit other mens counsell vnlesse reason speake within which appeaseth the hurlie burly of the mind Plut. As a tumour ariseth by a blowe of the flesh so effeminate and weake persons doe most of all swel with anger as women and old men idem The Barbarians do infect their weapons with poison that they may do double hurt so angry folks do againe and again poison their tongues with venemous words idem As the first messengers are not forthwith beleeued as Phocion of Athens hearing tel of Alexanders death saide if he bee deade to daie hee will bee dead to morrowe and for euer so wee must not presently beleeue anger saying vnto vs he hath iniuried me but wee must protract the time for manie daies make further inquiry idem As the body is shaken and corrupted with a long cough so the minde is exulcerated with often anger idem As a child through vnskilfulnes doth often hurt himselfe when hee would hurte another so many times anger doth hurt it selfe when it would wrong others idem As we doe not bridle horses in the race but before they runne so they that are subiect to anger are to be admonished by reasons before they fall into danger Idem If one fire be ioined to another the flame becommeth the greater so anger by anger is not appeased but is more prouoked Chrisost hom 12. operis imperfecti As Asses bite and kicke so angry people raile and fight Idem hom 3. in Ioannem As winter is ful of stormes so is an angry mind full of perturbations idem hom 9. ad pop Antioch Vineger infecteth a vessell if it long stay in it so anger corrupteth the heart if it make any aboade in it Augustinus Epistola 88. A scald head is soone broken so a womā and a child are soon angry Sen. lib. 1. de ira As lukewarme water asswageth inflammations so gentle and milde wordes doe quench anger Anthonius parte 2. sermone 53. As the sunne for fortie yeares neuer saw Episius eating so it neuer saw Iohn the Anchorete angry Idlenesse AS the Milesian garment did not become Hercules when hee serued Omphale after he had put off his Lions spoiles so neither doth it befit a ciuil man after his magistracy to giue himselfe vnto idlenesse and voluptuousnes Plut. As the birdes called Martinets are alwaies either flying or lying still vppon the earth because they want feet so some are too vehement in both extremities they are either too busie or too idle they keepe no meane Plin. lib. 10. cap. 39. As they that walke and play crankes vpon ropes if they be but a little carelesse fal down and so perish so they that walke in this life if they giue themselues but to a little idlenesse they are throwne headlong into folly Chrisost hom 3. de Ozia As rust doth putrifie iron so idlenesse doth corrupt the wit and disposition of man Ouid. lib. 5. de tristibus elegia 12. As water continually entring into a ship by some secret leak doth at the last drown it through the carelesnes of the Mariners so by idlenes and slothfulnes euil thoughts and concupiscences are so long multiplied till the ship of the heart yeelding vnto them be endangered with finne Bernard serm de S. Andrea As in standing water venemous wormes are engendered so in an idle soule ill thoughtes and hurtfull concupiscences are bred Laurentius Iustinianus lib. de perfectionis gradibus cap. 9. Birds that are couped vp soone growe fat so by lazines the body groweth corpulent and the mind vnfit for any good exercise Seneca epist 122. As too much bending breaketh the bow so too much remission spoileth the minde Seneca Rust doth fret the hardest iron if it bee not vsed the Moath doth eate the finest garment if it bee not worne mosse doth growe on the smoothest stone if it bee not stirred so impiety doth infect the wisest wit if it
F. Ioannes a S. Geminiano lib. 9. de artificibus et rebus artificialibus cap. 66. The Church AS the naturall heate of our bodies is helped of the exteriour heat of heauen and as nature although most carefull to preserue it selfe doth reâ—ceiue much helpe of externall medecines created to that ende of God so also the light and inwarde helpe of grace is much helped by the light and doctrine of the Church Lodouicus Granatensis libro 2. Ducis Peccatorum As men are caried ouer the Sea in a shippe to the court of anie Prince so men are caryed to God in the shippe of the church whose Pilot Christ is Clemens Rom. epist 1. ad 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 haste to the true Cyprianus li. 3. epist 13. As a braunch is nourished by the sap of the roote so are Christians nourished by the milke of the church Cyprianus de simplicitate praelatorum As God is our father so the church is our mother Cyprianus As a rountaine hath many riuers so the Church hath many members Cyprianus As a man trauelling to a farre Countrie commendeth his Wife to his deere friende whome hee choyselie keepeth that her chastitie may not bee corrupted so Christ going to his Father commended and committed his Church to Preachers and Ministers his faythfull seruants which they must keepe til his comming incorrupt and inuiolate Cyprianus ex sententiis Epâ—scoporum concilij Carthaginensis As Musicke dooth not delight the hearer except there bee concorde so GOD is not delighted in the church except there be vnitie and consent Origenes tractatu 6. in Math. As manie cornes make one loafe so manie faithfull people one Church Eusebius Emissenus hom 5. de pascha As in a common-wealth some rule and some obey so in the Church some are pastours and some are sheepe Gregorius Nazianz. de modestia in disputationibus As a Wife is not put from her Husbande but onelie for fornication so the church is not put from Christ but onelie for transgression Chrisost hom 32. operis imperfecti As a Woman is not knowne whether shee will stande chast till shee hath beene solicited of vicious men and then shee is discerned so the faith of the Church is not well knowne except Antichristes come vnto it Chrysost Homil. 2. in epist. Rom. Preachers AS Trees which make large increase for themselues before they beare become much more fruitefull afterwardes vnto their owners so Preachers the more learned they are and the more time they haue well spent in the deepe mysteries of Diuinitie the more profitable they are vnto their hearers for according to the qualitie of their fruites such shall bee the profit of their auditours Lodouicus Granat lib. de Deuotione As that goulde is not baser which is founde among coales then that which is founde among precious stones and as that medicine is not of lesser vertue which is drunke out of a vessell of Claie then that which is drunke out of a Vessell of Alablaster so the worde of GOD preached by a wicked man is not debased nor made better by a good man but of it selfe is forcible neither needeth the authority of man to grace it ibidem As the prayer of Moses rather procured the victorie against Amalech then all the swordes 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 parte then all the other voyces and wordes 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 seedes into barren lande so Preachers cast some of the heauenlie seede into barren eares and sterill hearts Clemens Rom. lib. 3. recognitionum As the Priest when hee sacrificed was to looke that there was no spot nor blemish in the beaste so hee that preacheth the Gospell is to looke that there bee no error in his preaching nor fault in his doctrine Orignes libro 10. in Epist ad Rom. cap. 16. As the Priestes of the oulde Testament caried Vrim and Thummim vppon their breasts so the Preachers of the newe Testament should be vnto their auditors both an instruction of verity and an example of sanctity As men that are giuen to wine and banketting doe enquire after feasters and ryotous persons so men studious of their saluation should seeke after learned Preachers and zealous Diuines Chrysost oratione 2. aduersus Iudaeos As a fountaine doth flowe albeit fewe or none doe drinke of it so a Preacher should not desist from his function albeit fewe or none do heare him idem concione 1. de Lazaro As a Merchaunt doth not leaue of his trafficke for a fewe losses so a Preacher shoulde not leaue his preaching for the the ingratitude of a fewe 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 holie Scriptures are the instruments of preachers by which they worke mens soules either vnto reformation of a newe life or vnto confirmation in vprightnesse Chrysost concione 3. de Lazaro As laborious husbandmen by tillage reape earthly gaines of the earth so painfull pastors by their doctrine reape spirituall gaines which neither can perish nor be corrupted Idem hom 1. in Isaiam super illis verbis vidi dominum sedentem As good parents giue vnto their children not onely those things that do 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 cibows but do 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 then of nature idem hom 1. in eadem verba As Saylers haue hauens and Ilands to rest themselues in so preachers shoulde haue their times oportunities of recreation and repast idem sermene in Ozian As a husbandman there soweth his seed plentifullie where hee seeth the grounde fruitfull and purged from weeds so a Preacher hauing got a spirituall fielde fruitfull and cleane doth aboundantly with great alacritie disseminate the diuine seed idem hom 2. in Genesin As Phisitians first minister corasiues and then cordials and as fathers seeing their childreÌ„ disordred do first correct theÌ„ with words and after do admonish comfort them so a preacher after increpation and rebuking doth ad comfort consolation and after the killing letter of the law doth preach the quickning spirit of the Gospel idem hom 7. in Genesin As husbandmen do make readie their sithes prepare their barnes and
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 blameth a phisitian that hath well done his dutie so no man should rebuke a preacher that hath well executed his function idem hom 13. in Genesin As a schoolmaster bestowing his paines on a scholler grieueth at his non-proficiencie so a preacher bestowing his paines on an auditorie taketh it in ill part if they do not profit by him ibidem Phisitians do be are with the sicke kicking them with their heeles and reuiling them with slanders and reproches because they seeke for nothing else but the health of their patients and although their patients rent their clothes in their distemperature yet they leaue not their cure so a Preacher although hee bee ill intreated of his auditours should not cease his preaching because hee seeketh them and not theirs ibidem As children would be ashamed to return without profite from the schoole if their parents should euerie day examine what they learned so would auditours be ashamed so often to returne frō sermons without profit if the Preachers examined what they had profited idem hom 32. As Painters nowe layeth on these colors now on those for the better pourtraying of a beautifull picture so a preacher somtimes speaketh of heauen somtimes of hel to reclaime men from vice vnto vertue ibidem As Phisitians doe not vse one kinde of cure but when they see that the disease can not be ouerthrowne by one medicine they excogitate an other so the Physitian of our soules doth vse manie kinds of cure in his spirituall businesse ibidem As it is the manner of Phisitians albeit they see the diseases of their patient to bee greater than their arte can cure yet they doe not omit their dutie but set abroach all their skill to see if they may either recure his maladie or prolong his dayes and if they profite nothing yet they haue the greater excuse so a Preacher should pretermit nothing that belongs vnto his duty and function idem hom 43. As one schoolemaister is sufficient to teach an hundred boyes so one Preacher like vnto Paule is inough to instruct manie auditours idem hom 10. in 1. Timoth. As they that cast nets into the sea doe not knowe what fishes they shall take but those that God sendes enter in so when a Preacher dooth cast ouer the people the net of the diuine worde hee knoweth not who will come vnto God but whomsoeuer God stirreth vp they cleaue vnto his doctrine idem hom 7. operis imperfecti When an horse seeth an open plaine field he is stirred vp to the race so when a Preacher seeth the Church full hee teacheth with delight idem hom 9. operis imperfecti As a king reioyceth when he seeth himselfe encompassed with the strong hand of a valiant and populous armie so a Preacher reioyceth when hee is encompassed with a venerable and populous auditorie idem hom 21. As a plentifull haruest is a token of a diligent husbandman so a full Church is a note of a painful pastor idem hom 36. As Diers often dippe their clothes that they may take the deeper tincture so Preachers should often dippe the soules of their hearers in the die of the diuine word that they may bee washed from their olde corruption and bee died with the tincture of a newe beautie idem hom de fide lege naturae As buyers and sellers exchaunge one thing for another so Preachers for their spirituall giftes doe reape of their hearers temporall goodes idem hom 15. ad Philippen As Bees haue both honie and a sting so preachers must teach both Lawe and Gospel idem serm 83. As the Apostles were not frustrated of their rewarde whether the people receyued them or no so neither shall preachers Aug. lib. 1. contra Crescorium cap. 5. As a Cocke croweth in the darkenesse of the night so a preacher croweth in the darkenesse of this world Greg. lib. 30. Moral cap. 5. As a Cocke clappeth his winges before he crowes so a preacher should prouide and prepare himselfe before he preacheth Ibidem An Aethiopian entreth blacke into the bathe and commeth out blacke againe yet notwithstanding hee that keepeth the bath receiueth his mony so doth a preacher receiue his reward albeit his auditors profit nothing at all idm epi. 101 If Birdes flie before they bee fledge they woorke their owne ruine so it schollers preach before they bee fitte and able they woorke both their owne and their auditours ouerthrow idem 3. parte pastoralis cap. 26. Vnripe Apples that are blowne downe with the winde haue neyther sweetenesse neyther doe they profite the stomacke but those that are ripe are sweete and toothsome so they that are Fathers and teachers before their time haue neither spirituall sweetenesse neyther doe they bring anie profite to soules but they that bee ripened by the holie scriptures and seasoned in their liues are honourable in Gods house laudable sweete and wholesome vnto their hearers Pintus in Ezechiel cap. 32. The Priestes of Diana had three seuerall seasons appoynted vnto them one in which they shoulde learne wisedome and vertue another in which they shoulde exercise it and a thirde time in which they shoulde instruct others and as by the law of Numa Pompilius the Vestal virgins which for thirty yeers were vowed vnto Vesta had their ordring diuided into 3. seasons the 1. 10. they should learne the religion of their Goddesse the 2.10 they should sacrifice to her the third 10. they shuld teach others newly chosen her rites so a Minister of the Gospell should much more haue his three seuerall seasons a time to bee furnished with knowledge a time to bee beautified with laudable conuersation and a time to teach and preach vnto others ibidem As one candle cannot light another if it be put out so a preacher cannot inflame others with diuine loue if he himselfe bee destitute of it ibidem As a maister sometimes by a wicked seruant bestoweth a good almes so God by the ministerie of a wicked man can drawe men from their wickednes ibidem As the Tongs and Snuffers that snuffed the lamps and lights in the Temple of Salomon were of most pure Golde so they should bee most pure who are bounde to purge others of their vncleannes ibidem Sermons AS women do smell well which smel of nothing and in some a neglected habit doth verie well please so in a diuine Sermon the ornament is more beautifull if affected exornations be neglected As good meates do feede the bodie so diuine sermons do nourish the soule Chrysost hom 43. in Genes As good stomackes make better account of wholesome fare then of daintie cates so good hearers should make better account of pithie Sermons then of a pleasing oration Ibid. hom 45. As fire falling vpon drie wood doth conuert it into a flame so the diuine seed falling into a good heart doth
dealeth with the woorth and value of vertues is to knowe the price and dignitie of them that comparing them betweene themselues he may see which is to bee preferred before others and render and tender to euerie one her due honour ibidem Euen as wee make greater account of an heape of Gold then of Siluer and doe more esteeme an eye then a finger so also it is meete and requisite that with greater endeuour and diligence wee shoulde applie our selues to the worthier vertues and with the lesser to the lesse worthie lest we disturbe the spirituall businesse Idem lib. 2. Ducis peccatorum As in all thinges as well artificiall as naturall there are founde some truel and some seeming and appearing so but are not so in deede and as there is both true Golde and that which is false lawfull money and counterfeite coyne true Gemmes and false Gemmes so also among Vertues some are true and some that appeare to bee so but are not so in truth ibidem As the foule Toade hath a faire stone in his heade the fine Golde is founde in the filthie earth the sweete Kernell lyeth in the harde shell so Vertue is manie tymes harboured in the heart of him that most men esteeme mishapen As the precious stone Sandastra hath nothing in outwarde appearance but that which seemeth blacke but beeing broken powreth foorth beames lyke the Sunne so Vertue sheweth but bare to the outwarde eye but beeing pierced with inward desire shyneth like Christall Faith AS a childe that learneth his first elements ought to beleeue that his maister teacheth him and not to aske the reason whie this Letter is called A and that B so in the mysteries of Fayth wee must not aske the reason howe this may bee and that may bee but wee must giue credite to the Scriptures Lodouicus Granat in lib. de deuotione As he that hauing neuer seene glasse before seeing a curious and an excellent vessell made of it and set before his eyes can not bee induced to beleeue that it was made of a certain kind of straw and sand and that only by the breath of man so is it in matters of Fayth being considered of by the light of reason ibidem As wee cannot imitate nor well vnderstande the Arte of Bees in making their honie combes and tempering their honie nor the Arte of Spiders in weauing their Webbes nor the Arte of Silke wormes in spinning their Silke so much lesse can wee imitate the diuine workes or comprehende in our reasonable vnderstanding the mysteries of Fayth ibidem If thou hast life thou hast heate so if thou hast a liuely Fayth thou hast good workes Nazianzene As fire cannot be without heate nor the Sunne without light so a iustifying Fayth cannot be without iustifying workes As a riuer commeth from a fountaine so faith commeth from the Lord. As water maketh the earth fruitfull so fayth enricheth the soule with good works As the Carbuncle shineth in the night and in darknes casteth light vnto the eies so faith shineth in the darknes of heresie and in the night of persecution neither can it be ouercome or extinguished of either As there are twelue kindes of a Carbuncle so there are twelue Articles of our saith Isidorus As a garment touched with the stone Amiathon doth resist fire if you hang it ouer the fire it will not burne but become brighter so the soule beeing endued with Fayth dooth resist the heate of persecution and by it becomes more glorious Isidorus As Quicksiluer is the Element or matter of all mettals according to the Philosopher 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 we cannot liue without the elements so we cannot attaine knowledge without Faith Clemens Alexandrinus li. 2. Stromat As nothing is delectable vnto men without light so nothing is acceptable vnto God without Fayth Origenes lib in Iob. As a light is not lightned of Oyle but is nourished by Oyle so Fayth doth not growe of workes but is nourished by workes Chrysostomus hom 18. operis imperfecti Hope EVen as an Anchor fastened into the earth keepeth the shippe 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 firmly fixed vpon the heauenly promises preserueth the minde of the righteous vnremoued in the middest of the waues of this world maketh it that it contēneth and despiseth al 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 affiaunceth his repose in his Father especially if he be riche powerfull that his helpe and fatherly prouidence will not at any time faile him so shoulde 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 tempests so the soule by Hope is kept from the rage of temptations F. Ioannes a S. Geminiano lib. 9. de Artificib reb Artif cap. 70. As a staffe doth support a man so doth Hope ibidem As the husbandman soweth his land in hope of fruit so men performe the duties of Christianity in Hope of heauen Macar hom 14. As a Merchant taketh paines to furrow the vast Ocean in hope of earthly gains so a christian strugleth through the waues billowes of this life in hope of heauenlie reward Basil in Psal 1. As the hope of a crowne and victorie 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 helmet defendeth the head so Hope defendeth the soule idem homilia nona in priorem ad Thessalonicenses As pillers support and vpholde earthly buyldings so Hope supporteth and vpholdeth spirituall buildings Laurentius Iustinianus in ligno vitae cap. 2. de spe As it did not hurt Rahab to dwell with the people of Iericho but her faith kept her safe so sinne 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 woulde burst As Abraham begat Isaac so faith begets hope Charity AS the Phisitian hateth the disease yet loueth the person of the diseased so we must loue that in our neighbour which is good and made of God and abhor that which man and the diuel 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 do tenderly mutually loue one another be cause they liue by one the selfe same reasonable soule so much more ought faithful Christians to loue one another who
are made aliue by that diuine spirit who by how much he is more noble by so much also hee is more powrefull to knit and vnite those togither in whom he dwelleth ibidem In the Temple there was not any thing which either was not gold or that was not couered with pure gold so it is not lawful that any thing should be in the liuely temple of our soule which is not either charity or ouergilded and deaurated with charitie Idem lib. 2. Ducis Peccatorum Euen as al the life of the body proceedeth from the soule so all the dignity and worth of externall vertues proceede from the internall but especially from charity Ibidem As golde excelleth all other mettals so Charitie excelleth all other vertues whether theologicall or morall Geminianus lib. 2. de Metallis lapid cap. 40. As in a materiall building one stone is knit vnto another by lime and morter so in the spirituall building one Christian is ioyned to another by charity Chrysostom hom 7. operis imperfecti As death is the end of sinne so is charity because he that loueth God ceaseth to sin Ambrosius lib de Isaac anima As Harts in swimming ouer a riuer by holding vp one anothers heade doe helpe one another so wee sailing ouer the sea of this world by charity should helpe one another August lib. 83. quaest 8. As Ginger is medicinable against the cold causes of the breaste and lunges so charity is a medicine against the cold icenes of niggardice and auarice Geminianus lib. 3. de vegetabilib plant cap. 5. As a roote is ingendred of moisture and celestiall heat so charity groweth from the moisture of deuotion and supernall heate of the holy spirit Idem l. 3. de veget plant cap. 9. As the Cipres tree is very fragrant in sauor so the odour of charity is so sweet vnto God that without it nothing smelleth well Ibidem As the same hand is diuided in diuers fingers so the charity of many doth make thē one and yet they are seuered Plut. As fire in all shops is an instrument for all artisans and workemen so nothing is well done without charity As the sunne is of an vniting vertue for it vniteth the planets in their effectes so charitie doth spiritually vnite and therfore it is called the bond of perfection because it perfectly vniteth the soule to God and bindeth the harts of the faithfull together F. Ioannes a S. Geminiano libro 1. de caelo elementis cap. 13. As the sun is of a reuiuing nature so is charity and doth translate from death to life ibidem As the sun is of an attractiue power to draw vapours vpwardes so is charity for it healeth the hart and draweth vp the affections to God ibidem As the sun and the fire are neuer without heat so charity is neuer without works and well dooing ibidem As the sun and the fire are communicatiue of themselues so also is charity ibid. As fire is most actiue among the elements so is charity most actiue among the vertues ibidem As a light is not diminished by participation so charitie is not lessened by being deuided to many but rather augmented ibidem As heat is the chiefe agent in generation so is charity in producing the works of vertue ibidem As heat mollifieth hard mettals so charity softeneth hard harts ibidem As vessels are made of clay so by charitie the heart of man is made a diuine vessel ibidem As clay mingled with vinegar doth stay the bleeding at the nose so charity tempered with the vineger of compunctiō doth restrain the fluxe of sinne ibidem As the Sardian stone expelleth feare procureth myrth maketh bolde and sharpeneth the vnderstanding as sayeth Dioscorides so Charitie bringeth ioy ioye expelleth feare and by consequent it maketh bolde and valiant and whetteth the vnderstanding to contemplation of heauenly matters Idem lib. 2. de Metallis Lapid cap. 5. Prudence AS in a liuing creature the first and cheefest part is the heade the second the breast and the thirde the priuy members and as in the soule the first chiefest part is rationall the second irascible and the thirde concupiscible so prudence is the first and cheefest vertue which is conuersant about the head and the rationall part of the soule the second is fortitude which doth establish the heart and is busied about anger and the thirde is temperance which is occupied about the priuy partes and the faculty concupiscible which hath the third place in the soule Philo. Iud. lib. 1. legis allegoriarum A Serpent when he is within the danger of man of all parts of his body keepeth his head from blowes which hee doth either by gathering his body into a circle or hiding it in an hole and suffereth his other partes to be beaten so if any persecution happeneth vnto vs prudence teacheth vs to hide our heade which is Christ that taking the blowes vpō vs we may safegard the faith receiued of him by the losse if neede be of our bodies Hilar. cano 10. in Math. The prudence of the serpent is seene in two thinges in safegarding his head with yeelding his body to strokes and in his drinking for when thirst oppresses him hee goeth to drinke hee doth not take his poison with him but leaueth it in his den so our prudence should be in time of persecution temptation rather to deliuer to the sword and fire al that we haue then to hazard and endanger our heade that is to deny Christ and secondly when we go to the holy church of God or to prayers or to receiue the holy mysteries that we doe not cary with vs in our cogitations maliciousnes voluptuousnes or enmity Epiphanius haeresi 37. As a Captaine guideth his army a Pilot his ship God the world and the vnderstāding the soule so prudence tempereth gouerneth the felicity of this present life Archytas apud Stobaeum serm 1. As a skar doth warne vs to take heed of a wound so prudence in the consideration and memory of passed dangers doth make vs more wary cautelous Plut. in Mor. As the Beuers of Pontus do bite off their priuy members when they are hunted because they knowe that for them they are pursued so it is the part of a prudent man sometimes to cast away that thing for which he is endangered Eras in similibus Harts when they feele themselues woūded doe runne to the herbe Dictamnum presently the arrow falleth forth Beares because their eyes often growe dimme thrust their heades into the hiues of Bees that being stung till the bloud follow the grossenes of the humour may bee purged The Lisard being to fight with the serpēt placeth himselfe not farre from a certaine herbe and as often as hee perceiueth himselfe woūded of the serpent so oftē he runneth to that herb presently returneth to the cōbat as hole as a fish The Fox cureth himself with the iuice of the pine tree The Torteise hauing