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
body is lent them of Nature for a shorâ— time doe liue more temperatly and die more willingly Seneca As an euill â—ree cannot bring forth any good fruit as rotten and worm eaten seed cannot ingender any thing but like it selfe and as from a poysone and infected vessell wee cannot draâ— one drop of good wine so since oâ— lapse wee are not able of our selues â— produce any good worke but whaâ— soeuer springeth from vs sauoâ— reth of corruption and pollution As waxe cannot indure before the fire so mans righteousnesse cannot stand perfect before God As Merchants alwayes prayse and esteeme their wares and Marchandise more then they are wroth so man doth his vertues but when they are examined and prised by those which know them as by the Spirit of God and his Prophets they are altogether iudged as old â—ragges torne tied together and patched vp againe and as old images new gilded ouer which outwardly haue glistering shew but within are nothing but dust and durt or as counterfeit money which is of ill metall how goodly a print soeuer it haue Some dreame when they are asleepe that they haue found great treasure and haue a great ioy in it but after their wakning they see that all is vanished like smoke whereupon they vexe and grieue themselues so when man thinketh that hee is righteous this is a dreame which passeth through his Spirits and vanisheth as soone as hee â—s awake and deliuered from the darknesse of ignorance wherein hee was asleepe and buried The arke of the couenant was but a cubite and a halfe high the wheeles of the Cauldron were but a cubite and a halfe high now we know that a cubite and a halfe is an vnperfect measure so there is no man in this life perfectly perfect seeing that the very highest is as the Arke in Moses Tabernacle or as the wheeles in Salomons Temple but a cubite and a halfe high perfectly vnperfect when he beginneth vnperfectly perfect when hee endeth Euen as the silkeworme keeps her body spare and empty and vseth to fast two or three dayes together that sâ—ee may stretch out her selfe the better and spin her threed the finer so man must endeuour to bring vnder his body and as I may say to dyet it for the nonce that hee may no longer weauâ— the spiders web but with the silkâ— worme spin a new threed As the Viper perceiuing her old skiâ— to bee so stiffe that shee cannot easily stretch out her selfe in it strips it quitâ— off so wee which are by nature â— generation of Vipers must strip off our old skinne and perceiuing wee cannot well doe our endeauour and stir our selues in the armour of Saul we must with Dauid put it off and put on the armout of light As Fletchers to make their shafts flie steadily peece them with Sugarchest or Holly o such like heauy wood so we must adioyne to that Aspe or Seruice tree or such other light matter which we are all made of the sweete Sugarchest of the Holy Ghost that we may not bevnsteady as arrowes of Aspe nor yet slothfull in seruice but feruent in Spirit seruing the Lord. Saint Amâ—rose reporteth that the Bee being to flie home to her hiue and fearing least if shee should be taken by the way with the wind she might perhaps be blowne about in the ayre counterpeises her selfe with a little stone and so flyes straight home soâ—we must build our selues â—pon the chiefe corner stone and be grounded vpon the rocke and established with grace that howsoeuer the raine fall or the floods arise or the winds blow or what times soeuer come yet we may stand fast in the faith of Christ. As Euâ— deceiued Adam so the flesh deceiueth man Lodouicus Granatensis lib. 1. Ducis peccatorum The Moone being in the wane is againe renued so is man after his death at the last resurrection The Sunne appeareth againe after it setteth so doth man at the sound of the Arch-angell The Sunne the Moone the Starres the Sea the Earth Trees Herbs 〈◊〉 Beasts and among these Bees 〈◊〉 and Shell fishes doe forefeele and foresee a tempest so should man forefeele and foresee his owne danger Plinius lâ—ibro 8. cap. vlâ— As things that are bred vpon the earth are for the vse and commodity of man so one man should bee for another As a vessell is knowne by the sound whether it bee whole or broken so are men proued by their speach whether they be wise or foolish Good MEN. AS the Laurell tree is not subiect to lightning nor hurt with the fiers violence so the iust man in the fire of tribulation is neither hurt nor impaired but alwayes continueth fresh and greene Stella de contemptu mundi As in the winter a fruitfull tree cannot bee knowne from one that is vnfruitfull so in this World a good man can scarcely be discerned from an euill man Vermas sua Past. 〈◊〉 ockell and darnall springeth vp â—â—ong good corne so euill men grow vp with good men and righteous people with vngodly folke Cyprianus contra Demetrianum As a Bird soone getteth out of a snare so good men if the fall soone rise againe Origenes hom 5. in Psal. 36. As the light of a candle is dimmed by the brightnes of the Sun so al the works of good men are obscured by the perfection of Christ. Orig. hom 9. in Ezech. As wrestlers for a prize sustaine heat sweat dust labour so good men for a crown must beare many things patiently Chrysost. hom 1. dâ— resurrectione As we say that that is a good body that can indure heate and cold hunger and thirst so wee say that he is a good man that can generously and valiantly beare all the inuasions of sorrow and griefe ibidem hom 5. de patientia Iob. As a rich subiect compared to a wealthy King seemeth poore so the best men compared to holy Angels are found sinners Idem hom 4. in 1. Timoth. As the vnderstanding of a sinner is more and more darkened so the mind of a good man is more and more enlightened Idem hom 18. operis imperfecti In the vineyards of Engaddi there is a Tree that when it is pricked ointment commeth out of it but if it be not pierced it smelleth not so fragrantly so it is with a good man Ambrosius in Psal. beati immaculatiserm 1. As a house built vpon a Rocke stands firme against all tempests so a righteous man building himselfe vpon the Rocke Christ stands strong against all the stormes of Sathan the World and the Flesh. As a tree that is planted by the water side spreadeth out the roote vnto moistnesse neither can the heate harme it when it commeth but his leafe continueth greene so a good man that is planted by the waters of Gods grace spreadeth out himselfe vnto euery good worke neither doth the parching heate of persecution hurt him nor the pinching cold of aduersitie benumme him but he alwayes remaineth fruitfull The gifts of Men
estate doe to lerate any thing but being made rich they snuffe and fume and will carry no coales Plin. lib. 8. cap. 24. As old bags of no worth are esteemed according to the value of the money they haue in them so rich men albeit but fooles and dolts are prized after the rate of the goods they possesse Bion â—pud Stobaenm sermone 89. As many threeds bound together cannot enter into the eye of a needle but being sundered may enter so a rich man being clogged and tyed with his wealth cannot enter into the Kingdome of Heauen but parting it among the poore he may get in Piâ—tus in Ezâ—chiel cap. 16. As the Elme doth support the vine so rich men ought to sustaine the poore Caesarius Arelatensis hom 17. As a dogge waiteth vpon a Child to get his victuals from him so the diuell attendeth vpon rich men to catch their soules Chryso hom 7. in Epist. ad Rom. As wee entring into a prison grieue to see men clogged with chaines and fetters so entring into the view of this world wee haue much more cause of griefe to see rich men so fettered with the chaines of their wealth Chrysost. homil 14. in Matth. As euery Artisan best knowes his owne trade so a rich man should bee skilfull in his owne art that is how to diuide his riches aright among the poore idem Homil. 50. in Matthe As wee doe not say that he is well that alwayes thirsteth albeit he stand by many riuers of drinke so wesay that those rich men doe not enioy â—rosperity who are alwayes griping â—or more Chrysostomus concione 2. de Lazaro As a camell cannot get thorow the eye of a needle by reason of the bunch on his backe so rich men cannot enter into heauen by reason of their deformed couetousnesse and enormous desires Ambrosius sermone 4. As it is hard for a Periwinkle in the Sea to swim or for the the snaile vpon the land to creepe while they beare their houses vpon their backes euen so it is hard for a rich man that trusteth in his riches with all his bigge bunches of wealth vpon his backe to goe through the needls eye and to enter into the Kingdome of Heauen As trees are watched and hedged about whilest fruit is vpon them but when it is gone they are neglected and vnregarded so whilst rich men a bound with wealth they are visited and reuerenced but when they become poore they are despised and contemned F. Ioannes a S. Geminiano lib. 3. de vegetabilibus plantis cap. 18. Pouerty THey that whip thy garments doâ— not touch thy body so they thaâ— vpbraide thee either with thy birth oâ— thy pouerty doe not properly touch thy selfe but doe reproach that that iâ— without thee Plut. As the striking of a full vessell and an empty vessell doth make an harmony in musicke called Diapason so â— needy poore man and a bountefull rich doe well agree together They that are in deepe dennes arâ— not stroken of the thunderbolt so the lowest fortune is the safest As riches breed neglect of saluation so pouerty whilest it coueteth to bee satisfied declineth from righteousnesse Ambr. in epist. ad Rom. As the Physitions skill is knowne by curing the diseased so now and then by pouerty the prouidence of Gods mercy is perceiued Laurentius Iustinianus lib. de contemptu mundi cap. 11. As a course garment doth not make the body lesse healthfull so pouerty doth nothing hinder the free boldnesse off peach Socrates apud Stobâ—â—m sermone 11. As they that are borne in Persia doe not desire to dwell in Graecia and there to enioy prosperity so poore men who know the nature of riches although they liue in great neede yet they doe not endeuour to wax rich by ill meanes Epictetus apud Stobaeum serm 11. It is safer to saile neare the shoare then in the vast Ocean so a poore mans life is not so subiect to dangers as he is that is rich Aristonymus apud Stobâ—â—um serm 95. By a disease of the body some doe receiue this commodity that they are freed from those businesses with which they were plunged by which meanes they recouer greater strength and validity so to some banishment pouertie and Shipwracke haue beene occasions to study Phylosophy Plutarchus in Moralibus The Firre tree is easily set on fire because it hath â—n oylie moisture so he that is poore in spirit is easily inflamed with the diuine loue because he hath an oylie humidity that is a deuont affection of minde F. Ioannes a S. Geminiano lib. 3. de vegetabilibus plantis cap. 51. As the wild Asse is the Lyons pray in the wildernesse so are poore men the meate of the rich Ecclesiasticus cap. 13. verse 20. Those things are difficult which are excellent AS the pricking Asparagus bringeth forth most pleasant fruit so of hard beginnings proceedeth great pleasure Plut. The more paines thou takest to engraue any thing in steele or marble the longer it continueth so that we learne with greater diligence is more hardly forgotten As the Rose being a flower acceptable beyond all others growes of a thorne so of the greatest and sorest labours comes the sweetest fruits As the Palme tree is very hard to be climed because of the plainnesse and slipperinesse of the barke yet hath most sweete fruit so learning and vertue haue a difficult entrance but very pleasant fruit Plin. lib. 13. cap. 4. The Beares whelps are borne without shape they scarcely goe in six months and doe not moue before they be two moneths old so those things that are become excellent egregious are perfited by little and little Plin. lib. 8. cap. 16. As the Phoenix is bred but euery fiue hundreth yeare so the encrease of famous men is very rare Plinius libro 10. cap. 2. Asses breed all their life long but mankind hath a certaine time appointed so the multiplication of base things is common and easie but excellent things happen seldome Plinius libro 8. cap. 43. Seneca As the hearbe Moly is hardly digged out of the earth but beyond other â—hearbs is soueraigne and effectuall vnto medicine so those things that are famous and excellent are not compassed â—ut by great labour Plin. lib. 25. cap. 4. As excellent hearbs and flowers doe not grow but by great tillage and culture when as Onyons Leekes and such like stuffe doe prosper without any great toile so excellent and admirable things are not brought to passe without great paines when as baser matters are more obuious Dignitie THose that are called Agrippae because they are preposterously borne that is with their feete forwards are supposed to enter into life very vnluckely and ominously and to the great hurt of mankind as Marcus Agrippa Nero and Richard the third so they that intrude themselues into Empire or ecclesiasticall promotion by violence iniustice and simonie become very pestilent both to themselues and to those they are set ouer Among the Thessalians it was a
inflamed and burning vnto it Ibidem As it was said of the Greeke Musitians that they become Pylots that could not proue Harpers so wee see many that when they cannot become Orators proue Lawyers Idem orat pro Murena As certaine vessels of Clay are had in estimation by reason of the Art that is vsed in making them so many times a matter of no moment and of small consequence doth commend the wit of an Orator If the grauing Iron bee hot thou mayst easily engraue in precious stones what thou listest so an Orator shall more easily moue and perswade if hee not onely plead vehemently but feruently and affectionately loue that he prayseth and detestably hath that he discommendeth As it is dangerous if all incline and runne to one side of the ship but then the ship is well peysed when one bends one way and an other an other so dissention and discord among Orators Rhetoricians Lawyers and Players doe make the state of a City more safe Plut. in Moral As hee is ridiculous Musitian that pricketh a graue matter with a Lydian note so is he a ridiculous Orator that speaking of the precepts of well liuing doth lasciuiously and riotously superabound in Rhetoricall exornations and figuratiue condiments ibidem Eloquence AS it is not enough to haue a bridle or the sterne of a ship except there bee one that may guide and moderate them by skill so eloquence is not sufficient to gouerne and rule the people except reason be present the moderator of the speech Plut. in Moral As it is the prayse of water if it sauour of nothing for sauour is a signe of that which is putrified 〈◊〉 although of all others wee require â—oquence yet wee say that a Diuine â—ught to bee without glosing and afâ—ctation As that is not the best picture which â—y the matter testifieth the wealth of â—e owner or the Art of the Painter â—ut that which truely representeth the â—â—ing it personateth so that is the best â—oquence which maketh no ostentatiâ—n of the wit of the speaker but very â—tly sheweth the matter As silken garments are discommenâ—ed because the body appeares thorow â—em whereas garments were inuented 〈◊〉 couer the body so that eloquence is â—idiculous which doth not declare the â—atter but obscure and darken it seeing â—at speech was giuen vs to lay open our â—inds and matters Plin. lib. 11. cap. 22. As the Box tree is alwayes greene â—ut of naughty sauour and hath seed â—dious vnto all liuing creatures â—ome â—esides the grace of speech do bring â—othing but that which is to bee aâ—oyded Idem lib. 16. cap. 17. The tree Tilia hath a sweete barke â—nd sweet leaues yet no liuing creature can abide to tast or touch the fruit of it so the speech of some is elegantly comâ—posed and Rhetorically deliuereâ— and yet there is no fruite of matter â— sentence in it Ibidem cap. 15. Theâ— phrastus lib. 1. cap. 10. As some Physitions are almost skiâ—full in the cure of all diseases and laâ—guors and yet can render no true reâ—son of them so some very eloquent know all the points of Rhetoricke and the grounds of their Art yet are verâ— bare in the substance of argument oâ— soundnesse of matter Philo in lib. quâ— deterius potiori insidetur As infants cannot speake but by hearing others talke so none can be eloquent but by reading and hearing eâ—ocutions and exornations of speech August lib. 4. de doct Christ. cap. 3. As hee that hath a beautious body and deformed mind is more lamente for then if both parts were deformed so they that deliuer false things eloquently are more to be pittied theâ— if they spake them rudely clownishly ibidem cap. 28. As wholesome meate retaineth hiâ— owne vertue whether it bee deliuered out of an earthen vessell or a siluer Platter so truth is not impayred whether it bee vttered politikely or plainely Idem lib. 5. confessionum cap. 6. As luxurious persons behold the comelinesse of the body and not the beauty of the mind so some onely marke the structure of Orations and not frame of arguments Theophilus Alexand. Epist. 2 Paschali As Brasse is ingendred of Sulphur and Quicksiluer so eloquence is compounded of two things of interiour meditation which resembleth sulphur and of exteriour pronunciation which resembleth Quicksiluer As brasse being mingled with other mettals changeth both colour and vertue whereupon there comes three kinds one white like siluer another yellow like gold and a third also like gold drawne into thinne plates which Players make their crownes of so eloquence is threefold spirituall eloquence which gaines soules secular eloquence which wins gaine poeticall eloquence which moues delight As Brasse soone rusteth it it bee not oyled so â—loquence soone becommeth offensiue if it be not annointed with the oyle of charity As barsâ—e is the fittest mettall to make bels and trumpets of by reason of the sound so eloquent men are best to make preachers of because they will be heard As brasse hath many vertues against many infirmities for as Plin. and Diose say brasse being burnt and puluerized doth purge hurtfull humors heale wounds expel darknesse from the eyes and eateth away supeâ—â—uous flesh so diuine eloquence and the tongue of a Preacher being burnt that is inflamed with the fire of the holy Spirit and puluerized that is grounded on humility hath vertue to dissolue the hardnesse of heart to dâ—ie the lust of the flesh to purge the noysome affections of sinfull men to heale the wounds of temptations to banish the mists of errors and to eate away the gluttony of intemperate persons Through the Rose be sweete yet being tied with the Violet the smell is more fragrant though meate nourish yet hauing good sauour it prouoketh â—ppetite the fayrest nose-gay is made of many flowers the finest picture of â—undry colours and the wholesomest medicine of diuers hearbs so though the naked truth bee welcome yet it is more gratefull if it come attired and â—dorned with fine figures and choyce â—hrases A good gouernor that is also beauâ—ifull is more acceptable to the people â—o is a Phylosopher that is eloquent â—eneca A Diamond set in Gold is more â—ratefull so is the truth adorned with â—loquence Speech AS neying is proper to a Horse barking to a Dogge bellowing to â—n Oxe and roaring to a Lyon so â—â—eech is proper vnto man Philo lib. de â—mmijs As a sicke man doth not seeke for a â—arned Physition but for one skilfull 〈◊〉 cure him so wee doe not expect a flaunting speech of a Phylosopher Seneca apud Erasmum Musitians make the sweetest melody by the gentlest touch so a gentle speech doth more moue the people then 〈◊〉 crabbed Plut. in Moral As a horse is turned about with a bridle and a ship by a sterne so men are led by speech ibidem As houses without doores are vnprofitable so are men that haue no rule of their speech Ibidem As in calamitie our firmest and best friends
hands so in our labours we must haue both zeale and discretion In the Leuiticall Law God forbiddeth to bring vnto him any blind offering so all blind zeale is a blind offering which God will not accept As Minerua is said to put a golden bridle vpon Pegasus that hee should nor flie too fast so our Minerua that is our Christian discretion must put a golden bridle vpon Pegasus that is our earnest zeale least if our zeale be vnbrideled it make vs runne too fast Octauian the Emperour did beare in his Eschocheon a Crabfish and a Butterflie with this mot Soft pace goes farre A Crabfish creepes that 's soft pace A Burterflie flies that goes far A Crabfish a Butterfly Soft pace goes farre And Vespasian the Emperour did stampe in his coyne a Dolphin and an Anchor with this Impresa Soone enough if well enough A Dolphin outstrips the ship That soone enough And Anchor stay the ship That 's well enough A Dolphin an Anchor soone enough if well enough so in all our actions wee must haue zeale to further our endeuour and discretion to moderate our course Doctor Plâ—â—fere If the lower spheares in the Heauen should not be stayed with the contrarie course of the highest spheare in the firmament they would soone set the whole world on a light fire so if our zeale be not tempered with discretion and the inferiour affections of the mind if they bee not stayed with the contrary course of reason and with the middle motion of the spirit of God they will soone ouer-heat vs and ouerthrow all wee goe about The string of an instrument may be as well too high as too low if it bee too low it iarres if it bee too high it breakes so the minde of man may bee as well too intent as too remisse if it bee too remisse it runnes too slowly if it be too intent it runnes too fast Wit AS many wild weeds growing in a field although naught of themselues yet are the signes of a fertill and fruitefull ground if it were tilled so many affections of the minde being naught of themselues doe argue no barren wit if it were rightly ordered Plutarch Mortar is to bee straightwaies vsed because it quickly dryeth so the wit of a child is to bee forthwith endued with literature and wholesome counsell least it growing â—tubborne and hard doe not admit the hand of a fashioner Plinius lib. 36. cap. 24. As Vessels of a narrow mouth doe more difficultly receiue but doe more surely retaine the liquour so wits that doe more slowly conceiue for the most part doe more assuredly remember Quintilianus There is lesser force and vertue in the roots of wholesome hearbs when the seede waxeth ripe so the edge of wit aâ—d nature waxeth blunt and dull when wee giue our selues to get Children The Adament by one thing is softned for the stroake of the hammer otherewaies it is impenetrable so theâ—e is no wit so fierce and barbarous which may not bee tamed by one meanes or other As some trees doe fairely flourish but doe bring forth no fruit so the cowardnesse of some Children doth promise great fruit of life which as soone as it growes vp being drowned in vaine pleasures it deceiueth the expectation of all men Plin. lib. 16. cap. 26. 27. It is reported that in Albania there are men that haue eyes of a fiery rednesse like Owles doe see better in the night then in the day so some are more witty in deuising mischieuous matters then in inuenting things good and laudable Plin. lib. 7. cap. 2. As those women that conceiue and bring footh too soone doe soone waxe old as the Indian Calingae doe that â—â—ing forth at fiue yeares of age and â—e at eight so those wits that are â—one ripe are soone rotten Plin. lib. â— cap. 2. Trees exceeding fruitfull doe soone â—ax old so excellent wits are sâ—ldome â—ng liued and the best things among â—ortall men doe soonest decay The Sallow tree doth cast off her â—de before it bee ripe wherupon â—omer calleth it A spoyle fruit so â—me wits to soone ripe doe teach and â—rite before it bee meete The Oliue tree is long a growing â—t it bringeth forth excellent fruit the â—llow tree presently shooteth vp but â—is barren so it is with wits too soone â—pe Plin. lib. 16. cap. 26. in fin lib. â—d cap. 27. A couragious horse is fitter for carâ—age and burthens then an idle iade â—â—d yet no men layeth them on so â—eat wits are fittest for the discharge 〈◊〉 great and waighty functions but â—w employ them being contented â—ith dizzards and cow-babies whom â—ey may ouer-rule and controule at â—eir pleasure Seneca The earth that bringeth forth saâ—â— bringeth forth none other thing 〈◊〉 wits fruitfull in learning are noâ—â— forcible in other matters The fish Trâ—shus hath coiture wiâ— it selfe and doth conceiue of it seliâ— so some through the happinesse of the wit doe infuse into themselues the seâ—â— of learning whom the Graecians 〈◊〉 Autodidactoi teachers of themselues Plin. lib. 9. cap. 52. As small wines in time wax sowâ—e so vulgar wits come to dotage in conâ—â—tinuance but those that be excellent and wits of proofe doe hold out till 〈◊〉 last date of old deerepit age As certaine grounds haue in theâ— Merle or white earth like Chalke 〈◊〉 which they are manured and fatted 〈◊〉 an honest wit hath that in it which 〈◊〉 better it selfe As fire skippeth to Bitumen 〈◊〉 soone as it comes neare it by reason 〈◊〉 the cognation it hath with it so 〈◊〉 borne to learning doe forthwith talâ—â— it Plin. 2. cap. 108. As we perceiue the shadow of a diâ—â—passed but perceiue it not passing and as it appeareth that a plant hath encreased but wee discerne it not increasing so the going forward of wits because it stands of small increasings is perceiued afterwards a farre off As in great Forrests mighty wild â—easts are bred so in great wits great vices are wont to spring vp Plut. in Moralibus The earth the more fruitfull it is by nature the more it is corrupted if it be neglected so wits the more pregnant they are the more vices they bring forth if they bee not rightly instituted ibidem The fire the clearer it burneth the soâ—ner it goeth forth so wits the more illustrious and ripe they be the shorter is their continuance amongst vs. Senecade consolatione cap. 23. As the sweetest Rose hath his prickle the finest Veluet his bracke the fairest flower his branne so the sharpest wit hath his wanton will and the holiest head his wicked way Iohn Lilly The â—reshest colours soonest fade the keenest Rasour soonest turneth his edge the finest cloath is soonest eaten with the Moathes and the Cambricke sooner stayned then the course Canuas so the pregnantest wit is soonest peruerted As the fleetest fish swalloweth the delicatest baite the highest soaring Hawke trayneth to the lure so the wittiest braine is inueigled with the suddaine view of alluring vanities Hee that will