stoniest hart is mollified by continuall perswasions or true perseuerance As no beast without a taile was offered vnto the Lord so wee cannot offer vp our selues vnto God without perseuerance F. Ioannes a S. Geminiano lib. 10. de actibus moribus humanis cap. 61. It is said that a Pecocke hauing lost her tayle is ashamed to shewe her selfe to ame bodie so without perseuerance no man shall dare to appeare before God in iudgement ibidem Pietie IF you do anoynt Cedar and Iuniper with with oyle they neither feele rottennesse nor are subiect to wormes so a soule endued with piety from aboue is not subiect to the corruption of this worlde Plin. lib. 16. cap. 40. As the pretious pearles called Vnious although they are bred in the sea yet haue more affinity with heauē whose face they resemble so a godly and generous spirit doth more depend of heauen whence hee taketh his original then of the earth vpon which he liueth Plin. lib. 9 cap. 35. As the Painter Apelles had wont to complaine when any day passed him in which he had not drawne a line so a godlie Christian should grieue if any day passeth in which hee hath not profited in pietie As Iron and steele doe exceede other mettals in hardnes but are excelled of the Adamant so the loue towardes our children is powrefull but our piety to God doth far exceed it Goodnes AS Scarabees and Vultures are offended at oyntmentes and as the Scythian sware that hee had rather heare the neighing of an horse then a Musitian sweetlie singing so the best thinges doe not please all men Plut. As the Phoenix is neuer but one alone which is scarcely credited of anie man so there is the greatest scarcity of the best thinges As there is but one Phoenix bred in fiue hundred yeares so the increase of famous and excellent men is very rare Seneca As wormes engender sooner in softe and tender wood then in that which is more harde and knottie and as moathes do breede sooner in the fine wooll then in course flockes so ambition sooner assaulteth an excellent and rare man in all kinde of vetrue then another who is not so vertuous As Pindarus writeth that King Therons coursers were such as would neuer be weary of going so should we be neuer weary of well doing Humility AS the valleys are more aboundant and bring forth more fruit then the mountaines do by reason that being more lowe they receiue more commodiouslie all the dewe and fatnesse which falleth and descendeth from the hie hils euen so it behooueth that we bee lowe and humble in our owne eies if wee will that God replenish vs with his graces the which can find no place in vs if wee presume any whit of our vertues As the Heart doth kil all sensible venemous beasts so humility doth kil all intellectual venemous serpents Climacus de discretione gradu 26. As a Barrell except it bee close hooped and haue no leakes cannot holde wine so the hart except it be defended with humility and chastity and haue notany leakes for vices it cannot bee the receptable of God Sanctus Isayus abbas oratione 12. de vino As wine doth become naught except it bee kept in Vaultes and Cellars so all the labors of youth are vaine except they be preserued with humility Ibidem As wee cannot drinke out of an earthlie fountaine except wee bende downe our selues so wee cannot drinke of the liuely fountaine Christ except wee humblie bende down our selues for it is written God resisteth the proude Caesarius hom 30. As spices smell sweetest when they are pouned so when the good thinges that man hath in him are as it were pouned by humility they are more acceptable vnto God Peroaldus in summa virtutum As ignorance bringeth forth presumption and presumption ruine so knowledge bringeth forth humilitie and humilitie grace it encreaseth light perseuerance in goodnes blisfull ioy in hope a desire to be perfect a taste of wisedome constancy in fayth loue in patience ioyfulnesse of spirit vprightnesse of minde zeale of Iustice and a thirsting desire of vertue Laurentius Iustinianus De inststutione regimine praelatorum A bough of a tree the fuller of Apples it is the heauier it is the more loden with fruit it is the more lowly it hangeth so the wiser a man is the more humble he is and the more he is loden with the fruits of wisdom the more submisse lowly he is but a proude man like a barren branch mounteth alofte not seeking the profit of his soule but vanity Hector Pintus in cap. 2. Ezech. As a raine floud is low in Summer and as it were creepeth on the grounde but in the Winter and Spring-time doth flowe and abound so also humility in prosperitie is verie small but in aduersitie is verie great and strong Bernardus Iustinianus in vita Laurentij Iustiniani As Christ was humble and meeke so must Christians be As Abell is commended for innocency Noah for righteousnesse Abraham for faith Isaac for matrimoniall loue and Iacob for simplicitie and painefull labour so Moses is commended for meekenesse the Scripture sayth of him in the twelfth of Nombers the thirde verse Moses was a very meeke man aboue al the men that were vpon the earth As salt seasoneth all meates so humility seasoneth all vertues As a wilde Bull tyed to a fig tree becommeth tame so a proude man keeping companie with an humble man becommeth more lowlie F. Ioannes a S. Geminiano libro 3. De vegetabilibus plantis cap. 29. As Serpents cannot abide the shadowe of an Ash tree so the Diuels cannot abide humility ibidem As the gumme of the Tree Bdellium cureth both inwarde and outwarde impostumes so humilitie healeth both the sins of the heart and the vices of the fleshe ibidem As Cinnamon groweth in watry places so humility groweth in those heartes that are watered with true wisedome Ibidem As Hysope boiled in wine with dry figs doth purge the lunges and the brest of all diseases growing of cold causes so humilitie mingled with the Wine of charitie and the sweete Figge of mansuetude doth purge and cure the inflāmations of wrath and the swellings of pride ibidem As the herbe Dill expelleth windinesse so humility banisheth pride ibidem Patience AS much raine weares out the roughest Marble and with continuaunce of strokes the hardest steele is pierced euen so the greatest patience by extremities may bee peruerted and the kindest heart made cruell by intollerable torturinge As hee that hath an adamantine bodie is not subiect to the woundes of darts so hee that is armed with patience taketh no harme by the woundes of reproches Chrysostomus homil 2. ad populum Antioch As Ioseph lefte his coate in the hande of the harlot but fled awaie with a better coate of Chastitie so also caste thy coate into the handes of the calumniatour and flie awaie with the better couering of righteousnesse least whilest thou chalengest the vesture of thy
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
Samuelis educatione As to be hungry is a signe of bodily health so to hunger and thirst after the word of God is a token of spirituall health Idem hom 15. in Genesin As a sword doth cut off the flesh so the diuine word doth cut off carnall concupisences Ibidem Homil. 8. operis imperfecti Raine that fals vpon a stone makes it moyst without but it continues drie within bicause the moisture doth not penetrate into it so the worde of God falling vpon a worldely man doth make a sounde in his eares but doth not pierce his heart idem hom 31. As euery member receiueth nourishment from the stomacke doth conuert it according to the nature of the member as that which the liuer receiueth becoms bloud that which the gal receiueth becoms choler that which the lungs receiue becomes phlegme that which passeth into the paps becoms milke so al receiue the word of God vttered by his minister preacher but euerie one doth conuert it according to the disposition of his hart they that haue good harts cōuert it into life peruerse harts turne it into anger and choler others into milke that is into sweet loue others into hatred as into hurtfull phlegme which is to bee spued vp idem hom 38. As Iron doth mollifie the hard earth so the word of God doth molifie the hardnes of mans hart idem hom 40. Wholesom medicines antidotes being taken without the direction of a Phisition oftentimes become deadly and daungerous so the word of God being taken with out the magistery of Gods preacher without direction of his minister and beyonde the analogy of faith becomes mortall and deadly vnto the hearer reader or receiuer Petrus Chrysologus sermone 156. de Epiphania As the body is nourished by earthly foode so is the soule by the foode of the heauenly worde Caesarius Arelatensis Hom. 22. Swine do tread Roses vnder their feete and seeke for dyrt they refuse partriges delicates do greedily hunt after acornes and other swash so franticke worldlings haue no taste of the worde of God but most greedily gape after the vncertaine riches of this world Hector Pintus in cap. 3 Ezechiel As he that would set vpon his enemies or defend himselfe from them doth need a sworde by handling of which hee may smite them so hee that would triumph ouer the worlde the flesh and the diuell the terrible enemyes of his soule must carry in his handes that is in his workes the word of God Ibidem There is a water in Macedonia that being drunke of Sheepe dooth make them white so the doctrine of Christ beeing receiued into the soules of beleeuers doth make them cleane and pure F. Ioannes a S. Geminiano libro 1. de caelo elementis cap. 23. As raine doth purifie the Ayre so the doctrine of the word of God doth mundifie the heart of man ibidem As the light dooth shewe vnto vs the formes and shapes of things so the worde of GOD doeth manifest vnto vs the formes and fashions of vices and vertues Idem libro 1. de caelo Elementis Cap. 82. As soare eyes cannot abide the light so wicked persons cannot abide the word of God ibidem As seede doth drawe vnto it the moisture of the earth so the worde of GOD doth drawe vnto it the affection of the soule Idem lib. 3. de vegetabilibus plantis cap. 79. As an arrowe doth pierce the body so the word of God doth pierce penetrate the soule idem lib. 9. de artificibus rebus artificialibus cap. 79. As a medicine doth purge water wash and raine make fruitfull so the worde of God dooth purge the soule from corrupt affections doth wash it cleane from filthy sins and maketh it fruitfull in good works Ibidem As the want of meate doth famish the body so the want of Gods word doth pine the soule idem lib. 1. de actibus moribus humanis cap. 82. The pretious stone Draconites can neither be polished nor admitteth any Arte beeing otherwise of it selfe elegant faire and translucent so the holy worde of God hath his splendour of himselfe neither doth admit the affected Art of Philosophy or Rhetoricke The Cedar and luniper beeing annointed with oyle doe neither feele wormes nor are subiect to rottennes so that soule that is once endued with the iuice of the diuine worde doth feele no corruption of this world The leaues of the Tree Rhododendros are poyson vnto beastes but medicine for men against Serpentes so the worde of GOD is wholesome nourishment vnto wise sober and discreet men but to fooles and wicked men it ministreth an occasion of heresie and impiety As it was foolish to leaue the fountaines and followe the riuers so is it foolish to leaue the Holie Scriptures and followe Quodlibetaries and the quirks of Sophisters As Alexander the great commanded that none shoulde paint him but Apelles none shoulde cast him in any mettall but Lysippus or engraue his picture in anie Iewell but Pyrgoteles beeing excellent Artificers so it is not meet that the worde of God should be preached of euery one nor that vertue should be praised of euerie lewd and idle headed fellow We do not neglect the golde though it lie in the durty e aith nor the pure coine for that it commeth out of the homelie presse nor the precious stone Aetites which is founde in the filthie neastes of the Eagle nor the precious Gemme Draconites though it bee euer taken out of the heade of the poysoned Dragon so wee must not lesse estimate or reuerence the worde of God though it be vttered of a sinfull man or pronounced out of an earthen vessell As Iron gathers rust if it bee not vsed so the soule gathers corruption if it bee not conuersant in reading the Holy scriptures Agustin quaest 1 20. ex vtroque testamento As Frankensence doth not smell except it bee put into the fire and as mustarde seede dooth not bite except it bee grounde to mustarde so no sentence of the Holie Scripture doeth shewe his force except it bee boyled and concocted in the heart Idem in speculo peccatorum As GOD is closed in the Heauens so is hee hidde in the scriptures And as all men see this corporall Heauen but doe not see GOD dwelling in it so all men reade the diuine scriptures but all men vnderstand not the God of truth laid downe in the scriptures vnlesse he bee so baptised that he receiue the Holy Ghost Chrisostom hom 4. oper imperf As Iacob stroue with the Aungell in whome GOD was who confessed himselfe to bee ouercome so the louer of the worde of God must striue with the scripture in which God is and which is of God neither let it passe from him vntil he hath sucked from it health and comforte for his soule Rupertus lib. 6. As in a glasse wee see both our beautie deformity so in the scripture we behold what is good in vs and what is naught
lib. de deuotione As twice in a day we refresh our bodies that is at dinner and at supper so also twice a day wee ought to giue due nourishment vnto our soules Ibidem As ordinary nourishmēt is necessary for the body because the naturall heate doth alwaies consume and wast the substaunce of man and therefore it is necessarie that it be repaired on the one side as it is decaied on the other so the soule hath in it a pestilent heat which is the concupiscence euill inclination of our appetites consuming and wasting all good therefore it is needeful that that be daily repaired by deuotion which is wasted decaied by that hurtfull and pestilential heat ibidem As they that haue the charge keeping of a clock are wōt euery day twice to wind vp the plūmets for they of their owne proper motion do by little and little descend and draw towards the ground so they that desire to keepe their soules vpright and well ordered ought at the least twice a day to erect and lift vp her weights seeing that our wretched nature is so inclinable to things below that it alwaies endeuourēth to sinke downwards ibidem As a precious stone is not inclosed in earth but in gold so doth not God put his souerain balme but into a pure soule clean and free from filthy and enormous corruption ibidem As a liuing body not only feareth death but also feuers wounds yea and the itch scabs albeit they be small so a soule that liueth in grace not only feareth abhorreth grosse and hainous sinnes but also those that seeme of lesser moment and do make way and entrance to those that bee grosser ibidem As a still and calme water is fitter and more disposed to represent the images shapes of things no otherwise thē a glasse so also in a quiet and calme soule al things are represented most cleerely and perfectly ibidem As two seasons are necessarie for corne cast into the earth a colde season that it may bee hardened and take deepe rooting and a warme that it may increase and sproute aboue the earth so are both seasons necessarie for our soules a warme season that they may increase in charity a cold that they may be rooted in humility ibid. As ground wel watered in the morning by the coolenes temper doth al that day defende the hearbes planted in it from the heat of the sun so let the soule of the righteous be watered in due season by praier be wel moistned in God that it may alwaies haue in it selfe the continuall coole of deuotion by which it may be defended from the loue of the world ibidem As the body is the instrumēt of the soule so the soule is the instrument of God Plut. As a tame bird if she be long nourished in a cage and be let go yet endeuoureth to returne thither againe so our soule being long resident in this body is not easily separated from it but the soule of a childe doth easily depart hence Idem As a torch put out if it bee forthwith put to the fire by and by recouereth light so a soule the lesser time it staieth in the body it sooner becommeth like vnto it selfe Idem They that are manumitted and set free doe nowe those thinges of their owne accorde for themselues which they were wont to doe for their Lordes so now the soule doeth nourish the bodie with much labour and many cares but afterwardes beeing free it doeth nourish it selfe with the contemplation of the truth neyther canne it bee sundred from it Idem As they that haue their feet vnder other mens tables and dwell in other mens houses are vexed with many discommodities and do alwayes complaine of one thing or other so the soule doth now complaine of the head now of the feet now of the stomack now of one thing now of another signifying that she is not in her owne house but that she must go hence very shortly Senec. The Minde AS an euen ballance is alike inclined to either side and swaied of it selfe to neither so is a doubful mind Plut. As they that pound Frankinsence albeit they wash their hands yet a good while after do smell of that odour so the minde beeing long conuersant in honest businesses wil long preserue a pleasant memory of it idem As those beastes that haue their hoofes hardned in rough sharpe waies can easily abide any waye whereas the hoofes of those beastes are easily broken that are fed and fatted in ranck and fenny pastures so the minde that is accustomed to brooke hardnes is not easily offended Seneca A flame can neither be held down neither can it reste so an honest minde and well disposed is by a naturall inclination caryed vnto those thinges that be honest Seneca Young trees are bended which waye we will heat doth vnwarp crooked bords that which is borne for some other vse is brought to our bent so much more doth the mind receiue any forme beeing more flexible obsequious thē any humor Sen. As a disease in the body is vnderstoode before hand by heauines and indispositiō so a weak mind by some disturbance doth foresee some euil that is cōming vnto it Se. As first the humor is to be purged whēce madnes proceedeth afterwards the mā is to be admonished otherwise he that admonisheth a mad man how hee ought to go and how to behaue himselfe abroad is more mad then he that is frantick◠so first the minde is to bee freed from false opimions and then the precepts of Philophy are to be instilled in to it Seneca As when children learne first to write their handes are helde and directed and afterwardes they are commanded to followe their copy so first the minde is to bee led by rule vntill it canne rule it selfe Seneca If Iron be placed between an Adamant and a load stone it is now caried this way now that way so a doubtful and wauering mind is sometimes caried to that which is honest and sometimes by headstrong affections it is haled to the contrary As Venus had her mole in her cheeke which made her more amiable Helen her scar in her chinne which Paris called Cos Amoris the Whetstone of Loue Aristippus his Wart and Licurgus his Wen so in the disposition of the minde either vertue is ouershadowed with some vice or vice ouercast with some vertue Iohn Lily The goods of the Minde THe Sun-beames although they touch the earth yet they are there whence they are sent so the minde of a wise man although it be conuerfant here and there yet it is with himselfe Seneca As the foolish vulgar people with great labour and with great cost doe seeke for remedies and medicines which growe in the furthest Indies and in Aethiopia when that springeth in their gardens which can better cure them so with great endeuour we seeke for abroad the furniture of a happy life in Empire in riches and
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
diet them before they runne so he that will be fit for the heauenly race must diet himselfe by abstinence and fasting Ibidem As gluttony doth bring innumerable euils vnto mankind so abstinence and fasting doth bring innumerable good thinges both to the soule and body Chrysost hom de Iona propheta As litle ships swiftly saile ouer the sea but those that are ouerloaden are drowned in the waters so abstinence fasting maketh the minde lighter that it canne easilier sayle ouer the sea of this life and lightlier soare vp to heauen and see that happines which God hath prouided for it Ibidem As he that washeth himselfe and afterwardes tumbleth in the durte washeth himselfe in vaine so hee that fasteth and abstaineth from sin and yet walloweth in sinne his abstinence and fasting is to no purpose Idem sermone 1. de ieiunio As he that recouereth a sicke man vnto health commaundeth him to abstaine frō those thinges that brought his disease so the Lord after baptisme commended and commaunded abstinence and fasting vnto vs against the sinne of gluttony for the intemperance of the bellie disparadic'd Adam Idem hom 10. in Math. As phisicke is many times vnprofitable through the vnskilfulnes of him that vseth it so is fasting and abstinence idem hom tertia ad pop Antioch As horses are to be restrained with bit bridle so our bodies are to be brougth vnder to be kept vnder by abstinence fastinges watchings and prayers Augustinus cap 10. de salutaribus documentis As oyle maketh the raging sea calme so fasting and abstinence extinguisheth the burning and boyling lustes of the body Ibidem As a lampe is without oyle so is abstinence and fasting without charitie Caesarius Arelat hom 32 As the body becommeth vnweildy by gourmandizing so it becommeth weake feeble by too much fasting abstinēce Diadochus de perfectione spiritali cap. 45. As Christ by touching the waters of Iordan sanctified all other waters so by his fasting and abstinence hee hath sanctified our fastinges and abstinence Lodouic Granaten As Apollonius Tyaneus was coūted very abstemious among the Heathen so Emericus the son of Stephen king of Pannonia is for his abstinence registred amōg the christians Praier EVen as a traueller after that hee hath rested himselfe and taken meate beginneth to feele ease is refreshed and recouereth strength to walke trauell further although hee hath no delight in his meate nor contenteth his taste so also Prayer which is the spirituall meate of the soule is the cause of a new fortitude and a new spirit to walke in the way of the Lord albeit oftentimes it yeeldeth no spirituall tast Lodou Granat lib de deuotione Euen as they that inhabit the north partes of the world where the cold is vehement do keepe within doores and in hot houses to defend themselues from the iniury and vntemperatenes of the weather but they that cannot do this come often to the fire being somewhat warmed do returne againe to their labour so also the seruant of God liuing in this cold and miserable region of the world where charity is waxen key cold iniquity doth rage and aboūd must often repaire to the fire of prayer that he may grow warme Ibidem As Sampson was being without his haire so is a man without praier ibidem Euen as there is no essentiall difference between him that speaketh and him that writeth the same thing so also prayer which is a confession of the diuine praises or that I may speake more properly a certaine petition to God for some necessary thing whether this petition bee made with inward wordes or with outward which are the images of internall thinges there can be found no essentiall difference betweene this and that Ibidem As the smith knoweth that his iron is first to be heated and to be made soft before he labour to make a stampe in it so prayer is to be vsed to the softening of the heart that thereby it may be made ready for the keeping of the diuine law Ibidem As the hill is the way vnto the mountaine and the meanes to ascend vnto it so prayer is the waye and the ascending to mortification Ibidem Euen as a diligent and carefull traueller that entreth into an Inne to breake his fast eateth and withall is carefull to make an end of the voyage he hath taken in hande so that although his body be in the Inne yet his hearte and mind is about his iorney so also the seruant of God when he goeth to praye let him on the one side enioy celestiall sweetnes and on the other side let him purpose to beare troubles and molestations for his loue of whom he is so much made of and who will not haue any one to eate his bread but in the sweate of his face ibidem As the children of this world besides their dayly repast haue their extraordinarie feasts and bankets in which they are woont to exceede the maner of other refections so it is also behoouefull that the righteous besides their dayly prayer haue their feasts and spirituall bankets in which their soules may feede not measurablie as at other tymes but may bee filled and stuffed with the diuine sweetenesse and with the plentie of Gods house ibidem As the bodie is dead and waxeth quickly filthie without the soule so the soule without prayer is dead miserable and very vnsauorie Chrysostomus lib. 1. de orando Deum As a Citie which is not compassed and fenced with walles easily commeth into the subiection of enemies so the deuill easily bringeth that soule vnder his dominion which is not fenced and garded with prayer Idem lib. 2. de oratione As trees that haue taken deepe rooting cannot bee pulled vp so the feruent prayers of the faythfull cannot bee beaten backe till they haue ascended into the presence of the highest Idem hom 5. de incomprhensibili natura dei As the roring of a Lion affrighteth the beastes of the Forrest so the prayer of the righteous profligateth the diuels of hell Idem hom 53. contra Apost As the ioynts of the bodie are bound togither by nerues and sinewes so the soules of the righteous are established by prayer Idem lib. 2. de orando Deum As water is the life of a fish so is prayer the life of a Christian ibidem As Golde precious stones and Marble doe make the houses of Kings so prayer dooth buyld the Temple of Christ that hee may dwell in our hearts ibidem When a King entereth into a Citie his Nobles and traine followe after so when prayet entreth into a soule all other vertues follow after ibidem As perfume well confected dooth delight the smell of a man so the prayer of the righteous is sweete in the nostrilles of the Lorde Idem hom 13. operis imperfecti As a Souldiour is no bodie without his armout nor armour without a Souldiour so prayer is nothing without fasting nor fasting without prayer Ibidem hom 15. As there may
had Lodouicus Granat lib. de deuotione As a furnace if it bee well heated in the morning is kept hot all the day after with a little fire but if it growe cold againe it requires a great deale of fire before it bee thorowly heated againe so Deuotion being well heated by prayer preserues heate a long time but through dissuetude of prayer it growes colde and requires much praier to heat it thorowly againe ibidem As sweet water standing in an open vessell hauing no couer doth forthwith lose the sweetnesse and grace of the sent so the sweet and pretious oyntment of Deuotion doth loose al the vertue and efficacy when the mouth is loosed and dissolute that is when the tongue doth lauish and superabound in too much talke prattle Ibidem As fire cannot be kindled nor kept in wet and moist matter so neither can Deuotion in the delights and pleasures of the body Ibidem As in a harpe we are to obserue that the strings bee neither stretched too streight nor loosened too slacke for then they are either broken or yeelde an vntuned and an vnpleasant sound so in the celestiall exercise of deuotion it is meet that the body be neither macerated by too much hunger nor fatted by too much plentie for both of them bring very much hurt to this exercise Ibidem Euen as fire or any odoriferous or fragrant smell the more it is couered and kept close the more and longer it preserueth the sent and keepeth the heat so also the loue of God and deuotion Ibidem As nature is not content with the deaw that in the night time falleth vpon the earth but also now then it raineth and that plentifully not for a weeke but oftentimes longer for so it is necessary that the heauens should be now and then more liberall towards the earth and should so glut it that neither the sun nor the wind may make it dry so also our soule besides the common daily deaw ought to haue certain peculiar times in which our eies may doe none other thing then showre down most plentiful teares of deuotion by which our soule may bee so filled with the vertues iuice of the holy ghost that al the tribulations and al the winds of this world may not dry it ibid. The feare of the Lord. EVen as a ship is not safe without ballace or lastage for it is easilie tossed with euery wind now on this side now on that to the great dāger of the ship so is the soule endangered which lacketh the burthen and ballace of the diuine feare which poyseth the soule that the windes of worldly fauour or of diuine graces doe not tosse and puffe it vp and so ouerthrow it Londou Granat lib. 1. Ducis Peccatorum As Fennel hath an opening vertue as Plato sayth so the feare of God openeth the way vnto loue As the needle leadeth the threed so feare introduceth loue August As serpents by the taste of Fennel put off olde age so the feare of God putteth away inueterate sinne F. Ioannes a S. Geminiano lib. 3 de vegetabilib plant cap. 77. As among the kindes of precious stones called Berylli that is the best which is the palest so among men hee is the best that feareth the Lorde Idem lib. 2. de Metallis lapid cap. 37. As the precious stone Beryllus beeing opposed to the sunne beames doth burne the hande of the holder so the feare of the Lord being heated with the loue of Christ doth burne the hand of the bearer so that it maketh him to labor in his vocation very ardently Ibidem As Princes haue Porters that keepe out vnruly people from their pallaces so the soules of the righteous haue The feare of the Lord for their porter to keepe sinnes from them Idem lib. 10. de actib Morib Human cap. 80. As he that hath his body fastned thorow with a naile cannot easily doe any thing without griefe so hee that hath his soule pierced thorowe with the feare of God cannot easilie commit any filthy offence Basil in principium Prouerb As by a bridle a Horse is helde from his rage so by feare the soule is kept from sinne Chrysostomus De verbis Isayae homil 5. As an Oake deepely rooted is not ouerthrown by the force of the wind so a soule deepely founded in the feare of the Lorde is not ouerwhelmed by the windes of temptation Idem Hom. quinquagesima tertia in Ioan. As a beame of the Sunne entring into a house by a crannie doth enlighten all thinges in the house so if the feare of the Lorde bee in the soule it sheweth vnto it all her sinnes albeit they bee very small Climacus De discretione gradu 26. Perseuerance AS it doth not profit to haue sailed succesfully and prosperously a long voyage if at length we make shipwrack in the Hauen so it profiteth not to haue liued religiously without final perseuerance Lodouic Granat lib. 2. Ducis Peccatorum Euen as a student in the liberal sciences if he daily make progresse in good letters and diligently frequent the Schooles in a very short time commeth to the perfection of the artes he studieth so on the contrary part he that often much intermitteth breaketh off his study either very late or neuer becōmeth learned idē lib. de deuot As he that hath a journey to go must not sit down in the midst of his way and there leaue off so he that trauelleth to heauen must not only begin to liue honestly but must continue so til death Chrysost hom 4. ad Ephes As a Rhetoriciā doth not only begin his oration but also doth ende it so a christian must begin in vertue and ende in vertue Idem hom 24. ad Hebraeos As that physicke is vnprofitable which doth not restore the sicke to health so that life well lead is to no purpose which doth not so continue to the end Ibidem As that debtour doth not satisfie his creditour that payeth part but he that paieth all so he doth not please God that giueth part of his life vnto him but hee that bequeatheth all Greg. lib. 22. Moral cap. 6. As no man obtaineth victory but hee that goeth thorow stitch so no man attaineth vnto glory but he that continueth in vprightnes vnto the ende Ibidem As that seede is sowne in vaine whereof the reaper filleth not his hande in the haruest so an honest life is ill begun and to no purpose except it perseuer vnto the end Caesarius Arelatensis hom 25. As light is necessary for corporall eyes that they may enioy their ende and vse so perseuerance is necessary for all them that are predestinated and called to the kingdome of heauen Laurentius Iustinianus cap. 1. de perseuerantia As the eye is opened in vaine without the light so he runneth in vaine that doth not perseuer to the end of his life ibidem Hard stones are pierced with soft drops great Oakes hewne downe with many blowes so the
tongue confessing at the last that they coulde find none other thing but that God was incomprehensible and vnmeasurable Chrystomus hom 28. operis imperfecti As no man can measure the winde or weigh the fire so no man can attaine vnto the vnsearchable iudgementes of the Lorde Euen as one standing vppon the shoare doth see the Sea and yet doth not see the breadth and depth of it so the Angels and all the other elect which bee in heauen do see God reallie yet they can not comprehende either the depth of his greatnesse or the altitude of his eternitie Lodouicus Granatensis lib. 1. Ducis peccatorum Euen as there can be found nothing more bright and visible then the sunne yet nothing is lesse seene then it by reason of the excellency of his brightnes and the weaknesse of our sight so there is nothing in it selfe more intelligible then God yet there is nothing in this life lesse vnderstood then he for the same reasons Ibidem As that painter when he depainted the funerall solemnitie of a certaine kinges daughter pourtraied her kinsfolkes with heauie countenaunces and her mother more sorrowfull then the rest but when he came to delineate the father he did couer his face with an artificiall shadow signifying thereby that his Art did here faile him so when we speake of God and the deepe mysteries of his diuinitie vnder awe of admiration we are to lay our hands on our mouthes and to adore him with ineffable and chast silence Ibidem God is not the Authour of sinne AS the Sun which is made to illustrate and enlighten things cannot obscure and darken them so God who is righteousnesse it selfe cannot do vniustly Origines lib. 3. contra Celsum As the wicked doe naughtily entreate the goodnesse of God so God dooth vse to good ende the euill workes of the vngodlie Eusebius Emissenus hom 4. de Epiphania As the Smith is not the cause why the iron rusteth nor the progenitour of a liuelie bodie is the cause of the filth and blemishes it afterwards gathereth so neither God although he make and order all things is the cause of any sinne and wickednesse in them Mercurius Trismegistus in Pymandro As it belongeth vnto God being onely good to bee the cause of euerie good worke so it is vnmeete and incongruous that he should be supposed the authour of anie euill Fulgentius lib. 1. As a maister that would try his seruant whether he bee good or badde setteth in place where he may come to sweet meats and money now if this seruant take any his maister compelled him not to doe ill but laid open his bad disposition so also God giuing vnto men occasion to sinne if they will sin hee doth not make them to sinne but manifesteth the maliciousnes of their hearts Chrisostomus homil 46. operis imperfecti As the sun is not hurtful although it seemeth so vnto weake and bleard eies and as hony is not bitter to the tast albeit sick folke deeme it so so God is not euill nor carelesse of mens actions albeit wicked reprobate men think him so Chrisost hom 7. in Ioan. As it is no wonderfull thing to make a goulden bracelet of golde but it is admirable to make pure goulde of base lead so to make good of good is a thing of no such wonder but to extract vertue out of vice this is diuine God out of the wickkednes of the vngodlie done against the righteous doth extract their profit yea out of our owne faultes hee doth produce our welfare for by it he worketh in vs contrition and by his fauour we bring forth the fruits of repentance Pintus in Eze. cap. 38. The patience and longanimity of God AS God patientlie suffered Ionas to bee swallowed of the Whaile not that hee should perish but that he being cast vp agayne might more submit himselfe vnder the mightie hande of God and more glorifie him so God from the beginning hath beene patient in suffering man to bee swallowed vp of that great Whaile who was the authour of preuarication not that he shoulde finally perish but that hee might prepare him to seeke for that saluation of which Ionas was a signe Irenaeus li. 3. contra haereses cap. 22. An housholder doth not suddainly cast forth a faithful seruant but desireth him to stay so the Lord long suffereth if any one hath beene faithfull vnto him August sermone 146. in Lucam As Cities and Common wealths doe nourish hangmen and executioners of iustice by whome they may execute offenders malefactors not praising the office of the hangmā but tollerating his ministry for necessary vses so God the great magistrate and iusticer of this world doth suffer tyrants and oppressors as certain hagmē that by them hee may take vengeance of vngodly men and afterwardes deliuereth the tyrants vnto torment so God punished the children of Israell by the Assyrians Theodoretus ser 6. de Graecarum affectionū curatione Gods Prouidence AS a King when hee would keepe any man safe from daunger placeth him in his pallace that not onely the walles of the King but also the eyes of the King may defende him from his enemies then the which guard none can be safer so the heauenlie King by the same prouidence doth defend his Lodouicus Granatensis lib. 1. Ducis Peccatorum As the sun doth not only illuminate heauen the sea and the earth but shineth also thorow a windowe or a little creuice and doth cast light into the inmost place of the house so the diuine prouidence doth not only preserue great things but also respecteth the very least that are in the earth Clemens Alexandrinus lib. 7. stromatum As wee knowe that there are men in a ship that directly sayles into an hauen although we see none of them by reason of the right guydance of it so we know that God is the gouernour of all thinges by his prouidence albeit we cannot see him with our carnal eyes Theophilus Antiochenus lib. 1. ad Antolycum As an house decaieth without an inhabiter as a ship perisheth without a Pilot and as the body dyeth being forsaken of the soule so all thinges go to wracke and ruine without the diuine prouidence Lactantius Lib. 3. cap. 20. As a Wagoner directeh his chariot and a Pilot his ship so God guideth all his creatures Philo. lib. de Somnijs As wee knowe that there is a soule in a mans body by the motion of the body albeit the soule bee inuisible so God by his prouidence and ordering of all thinges is apprehended although by no eye hee can be discerned Theophilus Antiochenus lib. 1. ad Antolycum As an Eagle caryeth her young ones vpon her winges and as a mother carieth her child in her armes so God supporteth his Deuteron cap. 1. cap. 32. As God respecteth a litle bird of the sea called Alcyon that in the midst of winter hee sendeth a calme for fourteene dayes which the Mariners call Alcyon dayes til she hath hatched and fledged
her yong ones that the waues of the sea may not trouble her nor destroy her brood so the diuine prouidence regardeth men in all their actions who are made according to his Image but especiallie hee defendeth his children That they shall not bee afrayde for anie terror by night nor for the arrowe that flieth by day for the Pestilence that walketh in the darkenesse nor for the sickenesse that destroieth in the noone day Isidorus Clarius orat 56. tomi primi As a skilfull Architect prouideth all things necessarie for his building so doth God for his creatures Lactantius de opificio dei cap. 6. Marriners when they see a storm approching first cal vpon God that they may ariue safely in their wished hauen then they take in their sailes and prouide all thinges that are needful so we must trust to the diuine helpe and prouidence yet so that we adde also our one industrie Plutarchus The mercie and loue of God AS a father that hath a lunatike and franticke son doth lament grieue when he heareth his son to talk wisely with him and presently seeth him fall out of his wits and runne madde so also our heauenly father doth grieue and lament if so it could be when hee seeth the corruption of our nature to bee so great that in that verye time wee are talking wisely with him in prayer forthwith wee run here and there and vage and wander thorow a thousand cogitations Lodouicus Granatensis lib. de Deuotione As when a yong bird dooth fall out of the nest the damme flyeth after and if a serpent catch it to deuoure it the dam flittereth about and lamenteth her losse so God dooth seeke the workemanship of his hands when it is lost and dooth bring it home when it is wounded hee cureth it and if it be fallen hee lifteth it vppe againe Clemens Alexandrinus oratione adgentes As the rodde of Moses turned into a serpent before Pharaoh deuoured all the Magitians rods turned into serpents so the loue of GOD as a fire deuoureth the loue of all worldly things Bernardus sermone de Ascensione As kings set before the eyes of race-riders and contenders garlandes preâ—ious garments and rich rewardes to the ende they should not faint so doth God by the words of his Prophets as by the handes of many set before his warriours crownes of immortalitie that they with courage may contend for them Chrisosto hom 55. in Mathaeum As the visible light is the Hench-man of the suns brightnes so are the benefits of God Heralds of the diuine bounty Laurentius Iustinianus de spirituali animae resurrectione As a sparke of fire falling into the vast ocean is nothing in stay or appearance so our sinnes are as nothing yea much lesse then nothing if they fall into the bottome lesse gulfe of the diuine mercy for the sea although it be great hath a limitation but the clemencie and mercie of God hath none Chrysost hom 3. de paenitentia As bodies well cured are not onely restored to good health but to a good habit so God doth not onely purge our soules from vices but indues them with vertues Chrysost hom 22. ad Hebraeos As a louing father punishing him that slew his sonne doth also breake the sword wherewith his sonne was slaine so God plaguing the diuell for the downfall of Adam inflicted also punishment vpon the serpent whom the diuel vsed as the sword of his malice Idem hom 7. God being desirous to signifie his loue vnto vs doth liken it to the loue of hens to the care of fathers and to the pitie of mothers Chrysost in Psal 14. As a droppe of water is nothing compared to the Sea and as a candle light is nothing to the brightnesse of the Sunne so neither are our misdeedes to the Diuine clemencie and bountie Chrysostom hom 13. The iustice of God AS by the quantitie and greatnes of one arme wee gather the quantitie and greatnesse of the other so by the greatnesse of the arme of the diuine mercy wee measure also the quantitie of the diuine iustice seeing that there is one and the same measure of them both Lodouicus Granatensis lib. 1. ducis peccatorum As dust is scattered before a storme as sande is wracked togither by a tempest as the morning deawe vanisheth at the Sunnes heate so doe the wicked before the presence of the diuine iustice Nazianzenus oratione 2. contra Iulianum As a maister of a familie will not suffer himselfe to bee derided and contemned of his seruaunts but punisheth their misdemeanours so God whose house this whole worlde is and whose seruauntes all men are will not suffer himselfe to bee blasphemed and reuyled but will take vengeaunce on the offenders Lactantius de ira Dei Cap. 27. As a Iudge inflicteth punishment vpon malefactours least others dreaming of impunitie shoulde growe to the same libertie so dealeth GOD with sinners that others maie bee terrifyed and amende Origenes Homil. 9. in Ieremiam As Physitians meete with some diseases before they appeare so God punisheth certaine offences before they be effected Plutarch in Moralib As some riuers doe suddainlie hyde themselues vnder the earth yet are carried thither whither they tende so the wrath of God although hidde and secrete bringeth at the last offenders into extreame calamities ibidem As wee both loue and feare a Prince as angrie with the wicked but pleased with the godlie so also we loue and feare God ibidem As God is angrie with them that imitate him in his thundring and lightning and casts them into hell as hee did Salmoneus so also is he angrie with the lofty and proud who imitate his greatnesse but do not expresse his goodnesse ibidem As the paine of Childe-birth taketh a Woman wheresoeuer it findes her neyther can shee flie from it so the enemyes of the Church doe taste of the diuine vengeaunce wheresoeuer it seemeth good to GOD neyther can they auoyde it Fulgentius in Psalmum 48. As it is a fearefull sight to see a Shippe fraughted with Marchandice tossed with a tempest in the middest of the Sea so that the waues doe couer it and beate by violence the sides in sunder whereby the Marriners crie out and are at their wittes ende so it is much more horrible if it coulde bee seene with humane eyes when as God dooth plague a guiltie conscience in the middest of vanitie and ambition Fulgentius in Psalmum 48. Christ AS Christ was gentle and milde in his first comming so will hee be hard and inexorable in his second Lodouicus Granat lib. 1. Ducis peccatorum In Dodona the Well of Iupiter beeing colde dooth put out lightes put into it but beeing extinguished if thou puttest them in they are lighted so Christ if hee touch one burning with concupiscences dooth coole and asswage his heate but if hee touch one caste downe and broken in heart hee rayseth him vppe and maketh him stande Prior pars similitudinis ex libro 2. Plinii cap. 106. As the herbe
Panacea called of Apothecaries Oppopanax hath a remedie for all diseases so the death of Christ is powerfull agaynst all hurtfull affections and dangerous desires Prior pars siâ—mil ex lib. 25. Plin. cap. 4. As Christs coate was without wemme so his life was without crime As without the Sunne there shoulde bee continuall night so without Christ there shoulde bee euerlasting destruction Clemens Alexandrinus ad Gentes As an Husband-man dooth cast his seede not in this corner and in that corner of his lande but casteth it euerye where throughout his whole lande so Christ commendeth the doctrine of pietie to rich and poore learned and ignoraunt to the strong and weake albeit hee knoweth what successe it shall haue Chrysostom Hom. 45. â—n Matthew As the soule is the life of the bodie so Christ is the life of the soule Petrus Chrysologus sermone 19. As at the comming of the diuell all nations mourned so at the comming of the Lord Iesus all people reioyced Arnobius in Psal 46. As an aduocate pleading for an offender taketh vppon himselfe the cause and faultes of him whome hee patronizeth as if they were his owne when notwithstanding hee is guiltlesse so Christ beeing without sinne tooke vpon him our transgressions and suffered for them as if they had beene his owne Chrysostome Sermone aduersus haereticos tom 5. As in a redde hote sworde there are actions and perfections of two natures the yron cuttes and the fire burnes so in Christ there is two Natures his Diuinitie and Humanitie and both haue their actions and perfections Damascenus lib. 3. cap. 15. defide As the Vnscorne by touching poysoned water with his Horne maketh it wholsome whereuppon Naturalistes saie that before hee drinkes hee putteth his Horne into the Water so Christ by his Humanitie hath made the poysoned Waters wholsome and hath purified our soules from infection Iacobus de Valentia in Psalmum 42. As Golde and a Pearle make one Ring so GOD and man make one Christ Themistocles hauing offended Philip the King of Macedonia and coulde no waye appease his anger meeting his young sonne Alexander tooke him in his armes and mette Philip in the face Philip seeing the smyling countenannce of the childe was well pleased with Themistocles euen so if through thy manifolde sinnes and heynous offences thou prouoke the heauie displeasure of thy God insomuch as thou shalt tremble for horrour take his onelie begotten and welbeloued sonne Iesus in thine armes and then he neither can nor will be angrie with thee It is written that the blood of a Lambe dooth appease the cruell rage of a fierce Lyon so the bloud of the immaculate Lambe Christ dooth pacifie the wrath of God When the brethren of Ioseph had solde him to the Ismaelites to pacifie their Father Iacob they brought his Coate all to bee bloudyed so if wee will appease GOD our Father wee must bring vnto him the blouddie Garment of his sonne The Adamant though it bee so harde that nothing can bruse it yet if the warme bloud of a Goate bee powred vppon it it bursteth so although the heart of the Atheist vnbeleeuer be so hard that neither reward nor reuenge can mollifie it so stoute that no persuasion can breake it yet if the grace of God purchased by the bloud of Christ do but once touch it it renteth in sunder and is enforced to acknowledge an omnipotent and euerlasting Iehouah Astrologers say that the Sunne passeth through these three signes Leo Virgo and Libra so the Sonne of righteousnesse Chryst Iesus in the lawe came as a Lyon threatning and destroying in the time of grace he came into the lappe of a Virgine in great humilitie and at the daie of iudgement hee will come in Libra to giue to euerie one according as he hath deserued As Theseus beeing guided by Ariadnes threede which shee tyed at the entrance into Dedalus Labyrinth escaped all the daunger and errour of it euen so wee must make Christ the doore by which wee must enter into the Labyrinth of all our affayres and tie Rahabs threede at this entraunce and followe it all the waye that so wee maie bee safe and goe in and out and finde pasture As the life of Christ is the life of life so the death of Christ is the death of death It is reported that the Lybard vseth a strange kind of policie to the Ape He lyeth downe vpon the ground as though he were starke dead which the Apes seeing come altogether and in despight skip vpon him This the Libard beareth patiently till hee thinkes they haue wearied themselues with their sporting Then sodainly hee likewise leapes vp and catches one in his mouth and in each foote one which immediatly hee killeth and deuoureth so Christ being laid in the dust the diuell insulted ouer him and trampled vpon him but he like a liuely Libard starting vp on Easter day astonished the soldiours set to keepe him which were the Diuels Apes and made them lie like dead men As blind Sampson by his death killed the Philistins when they were playing the Apes in mocking and mowing at him so Christ by his death destroyed the diuell Straliger writeth that the Chamelion when he espies a serpent taking shade vnder a tree climes vp into that tree and le ts downe a threed breathed out of his mouth as small as a Spiders threed at the ende wherof there is a little drop as cleare as any pearle which falling vpon the Serpents head kils him so Christ climing vp into the tree of his Crosse le ts downe a threed of bloud issuing out of his side like Rahabs red threed hanging out of her window the least drop whereof being so pretious and so peerelesse falling vpon the serpents head kils him The wilde Bull of all thinges cannot abide any red colour therefore the hunter for the nonce standing before a Tree puts on a red garment whome when the Bull sees hee runnes harde at him as harde as hee canne driue but the Hunter slipping aside the Buls hornes sticke fast in the Tree as when Dauid slipped aside Sauls speare stucke fast in the wall so Christ standing before the Tree of his Crosse puts on a redde garment dipt and dyed in his owne bloud as one that commeth with redde garmentes from Bozra therefore the Diuell and his Aungels like wilde Bulles of Bazan runne at him but he shifting for himselfe their hornes sticke fast in his crosse as Abrahams Ram by his hornes stucke fast in the briers thus is the diuell caught and killed A Dragon indeede kils an Elephant yet so as the Elephant falling downe kils the Dragon with him an Elephant kils Eleazar yet so as Eleazar falling down kils the Elephant with him so the diuell killing Christ was killed of him When Mahomet the second of that name besieged Belgrade in Seruia one of his Captaines at length got vp vpon the wall of the Citie with banner displaied A noble Bohemian espying this ranne to the Captaine
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
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
make it fructifie Idem hom 47. in Mat. As we can easily and with pleasure sit out long playes so for the benefite of our soules we should at the least be as willing to sit out long Sermons Idem hom 50. in Ioannem As we are readie to runne to Musicke and merriments so wee shoulde bee as prone and inclined to flock vnto sermons ibidem As some returning from a Garden doe bring flowers with them some out of an orchard doe bring apples and some comming from great bankets do bring some of the fragments to their children so thou returning from a sermon bring from it vnto thy wife children friends some good counsels and wholsom admonitions idem hom 5. ad pop Antioch As Sea-fish although they liue in salt water yet haue need of seasoning so manie continuallie heare Sermons and yet are neuer the better for them Clemens Alexandrinus lib. 1. Stromatum As those schollers learne better then others that learne with awe so they heare sermons more profitablie that heare with feare reuerence Basil in principiū Prou. As he that eateth meat doth first masticate it with his teeth and then letteth it downe into his stomack so when we heare a sermon we should meditate vpon it and consider what was spoken whereupon it was spoken and to what ende Chrysost hom 4. oper imperfect As it nothing profiteth to haue eaten meat if thou presently vomit it forth again so it nothing profiteth to haue heard a sermon if thou forth with forget it ibidem A Christian AS a father that bringeth vp his sonne to dedicate him to God in the ministerie of his worde doth accustom him from his yong yeares to ecclesiasticall matters and directeth the whole course of his life to the purposed end so God after he hath elected any man to the participation of his glory he directeth him by his fatherly care to the way of Christianitie and righteousnesse which leadeth to that glory faithfully continueth him in it vntil he come to his wished end Lod. Gra. li. I. Ducis peccat As wee admire the happie estate of a Prince that is borne heire of a tēporal kingdonie so much more ought we to admire and wonder at the most blessed estate of a Christian who is borne not to a temporall kingdome but to a kingdome euerlasting to reigne in heauen with God himself and with his blessed Saints for euer euer ibid As a traueller that euerie day goeth forwarde a little if hee perseuer and continue in his progresse soone commeth to the ende of his iourney but if he faile and faint in it and a little after beginne his voyage anew consumeth all his life in it neither euer commeth to the ende of his iourney so it is with a Christian he must stil walke forward for when he saith that it is sufficient then he playes the deficient idem in li. de deuotione Euen as he that lieth in the midst of a swift riuer if hee doth not labour to take fast footing and raise vp his bodie hee is in danger to be borne down and swallowed vp of the water so in this Christian and spiritual life which is like a deepe and dangerous riuer he liueth in manie ieopardies of falling who with tooth and naile doth not labour to profite and go forward in it idem in lib. de deuot As a Harper that intendeth to play vpon his harpe all the day ought to haue his strings well tuned all that time And as a hūter or a falconer that is disposed to hunt and hauke all the day ought all that time to haue his hauks hounds in a readines and at hand so the life of a perfect christian being none other thing then a continuall hunting of God and his grace and a continuall harmonie of the inward spirit which is made by praier it is meet and requisite that he that will attend vpon this exercise that his spirit and bodie bee alwayes disposed and apt vnto it idem in lib. de deuot As the chiefest commendation of a Pilot consisteth not in the guidance of his ship in a calme but in a tempest so the chiefest commendation of a christian consisteth not in his seruice to God in prosperitie but in aduersitie ibidem As it is a thing most honorable for anie knight or soldior to beare the armes of his king and captaine euen as honorable is it to a true Christian man to suffer trauel and persecution as his foreguide and leader Iesus Christ did Stella de contemtu mundi A rock although beat with the billows and waues of the sea continueth firm neither is remoued out of his place so a true Christian albeit crushed with the persecutions and tribulations of the worlde persisteth stedfast neither letteth his hope in Christ faint Lodouicus Granatensis lib. 1. Ducispeccatorum Man AS a Painter in delineating and pourtraying a picture hath it in his power to make it of what fashion hee list so hath God the framing and disposition of man Lodouicus Granat lib. 1. Ducis peccatorum As he that from an high tower hangeth by a small threed which an other holdeth in his hande is at the dispose of him either for life or death so is man at Gods ibidem As a stone alwaies of his own nature falleth downward neither can it lift it self vpwards without externall helpe so man by reason of the corruptiō of sin doth alwaies tend downwards that is hee doth alwaies slide to the loue desire of earthly things but if he be to be lifted vp aboue that is to the loue of heauenly things he hath neede of the right hand of the highest ibidem Euen as Iuie naturally seeketh for some post or tree which it may leane vnto or some wall by which it may be supported and creep aloft it being not able to sustain and hold vp it selfe and as a woman naturally seeketh for the supportation and shadowe of man for she is an vnperfect creature knoweth that the aide and helpe of man is necessarie for her so mans nature being weak seeketh supportation of god and being needy wanting many things dooth seek for the shadow and refuge of God ibidem As it is preposterous that the Mistresse should waite vpon the maide so is it intollerable that the flesh should gouerne the spirit and the appetite the reason ibidem Euen as a Gloue is made for the vse of the hand ascabberd that a sword may be sheathed in it so also the heart of man is created for the vse of God neither without him can any rest be found Euen as the body of man is created for the soule so it shal be punished with the soule As water receiued into diuerse vessels doth put on diuerse figures and shapes according to the disposition and nature of the vessels so doth grace infused into men hence commeth the varietie of gifts yet the same spirit that infuseth them As snow beginneth and endeth in water so man
opened and no man shall enter by it because the Lord God of Israel hath entered by it so although the heart of a Christian which is the temple of the holy Ghost may let many things enter into it at other gates yet it must keepe the East gate the most illuminate and highest power and part of it continually shut against all men yea against all the world and opened onely to one thing that is to God who hath alreadie entered into it and enlightened it with his spirit As at the window of Noahs arke there entred in no mist no water nothing else but one thing onely which is light so at this East gate no mist of humane errors no water of worldly cares may enter in but onely the light of heauen and a sanctified desire to be fast knit and perfectly vnited by faith and loue to God As the Altar of perfume was placed close to the golden Censer verie neare the Mercie seate so a Christian heart which is a spirituall Altar of perfume and a sweet sauour to God must alwaies approch nearer and nearer vnto the throne of Grace and continuallye higher and higher aduaunce it selfe to him that is the highest and holiest of all As in a Well except there be some water in it we cannot easily see the baggage that lyeth in the bottome so in the depth of the heart without teares wee cannot see our sinnes Conscience AS Honie is not onelie sweete of it selfe but also it maketh that sweete which before was not sweete so a good conscience is so merrie and so pleasant that it maketh all the troubles and tribulations of this world seeme pleasant and delightfull Lodo. Granat lib. 1. Ducis peccat As they that sit at a banker are made merrie by the varietie of meates and daintie cates and by the presence of their friends with whom they liue so the righteous are made merrie by the testimonie of a good conscience and by the sweete fauour of the diuine presence ibidem As the tast of delitious meat cannot sufficiently bee expressed nor described with words to him who heretofore hath not tasted of it so neither the ioy comfort of a good cōscience to him that neuer felt it ib. As the morning sun when it is scarcely risen and is not yet seene enlighteneth the world with the nearnesse of his brightnes so a good conscience although it bee not fully plainly known yet it reioiceth and gladdeth the soul by her good testimony ibi As a shadow doth alwayes follow the bodie so feare and desperation in al places and at all times do waite vpon an ill conscience As persecution procureth a death to the bodie so a conscience despairing assureth death to the soule As the herbe Nepenthes so much commended of Homer being put into Wine driueth away all sadnesse at a banket so a good conscience being placed in vs dooth abolish all the tediousnesse of life As true loue towards a woman doth not desire a witnes but hath a mough if it enioy her alone so is a wise man contented only by the testimonie of a good conscience Plut. As a beautifull face is grateful and acceptable in the sight of man so is a cleare conscience beautifull in the eies of God Chrisostomus hom 6. operis imperfecti If thou castest a little sparke into a great deepe it is soone quenched so a good conscience doth easily mittigate al griefe idem hom 25. de via recta As there is no raine without cloudes so there is no pleasing of god without a good conscience Marcus Eremita de his quiputant ex operibus iustificari As a brazen wall is a good defence vnto a Citie so is a good conscience vnto a man Lodouicus Viues introductione ad sapientiam capite vltimo As gowtie diseases are full of feare so are ill consciences full of suspition Plut. in Apophth 231. As the shadow followeth the body so an euill conscience doth follow a sinner Basilius apud Antonium in Melissa part 1. sermon 16. Doctors and Doctrine EVen as a plaister is of no vse if it be not applied to the wound and to the diseased place so neither are precepts nor doctrine auailable if by education they be not applied to the life Lodouicus Granat lib. 1. Ducis peccatorum If thou wilt put any good thing into Bottels and Bladders thou must first put the winde and the aire out of them so thou must put pride and disdain out of his mind whom thou wouldest teach Plut. As the seed of a sallow tree cast away before it bee ripe dooth not onely bring forth nothing but is a medicine to procure sterilitie in women that they maie not conceyue so the speeches of them that teach before they be wise do not onlie shewe themselues to be fooles but doe infect their auditors and make them indocible Plin. lib. 16. cap. 27. As a consort consists of diuerse voyces so erudition is a mixture of diuerse disciplines Seneca The meate that swimmeth in the stomacke is no meat but a burthen but the same being digested doth passe into blood and strength so those things which thou readest if they remaine vnconcocted in thy memorie they do thee small good but if they bee digested into thy disposition then they make thee better learned Seneca The earth which bringeth foorth salt bringeth foorth none other thing so wittes fruitfull in learning are not of such validitie in other matters Plin. lib. 31. cap. 7. Wine powred into vessels made of Yew becomes deadly so erudition otherwise wholesome if it fall into a pestilent nature becommeth daungerous by his maners As the Lawrell alwayes continueth greene so the fame of learning dooth neuer waxe olde nor wither Plin. lib. 15. cap. 30. As they that are of a ranke smell doe sauour more rammish when they are annointed so the rumour of naughtinesse is more filthie when the celebritie of learning maketh it more conspicuous and more common in the mouthes of men As a precious stone is a little thing and yet is preferred before great stones so learning and doctrine is but little in shew and ostentation but great in value and price Artes and disciplines AS they that often frequent theaters and play houses with their pleasure doe also reape some profite so Artes and Disciplines besides their pleasure and dignitie do bring also profite and commoditie Plut. A tree of her owne nature dooth bring forth but one onely fruit but by grafting it becomes loaden with fruites of diuerse kinds so he that followeth his owne nature is alwayes the same but hee that is guided by Art is vnlike himselfe Plin. lib. 17. cap. 14. The Turbot the Skate the Raie and the Puffen being most slow fishes yet haue often found in their bellies the Mullet being the swiftest of al fishes which they take by cunning and policie so many by Art and skill do far excell those that be mightier in riches and strength Plin. lib. 9. cap. 42. Plutarch testifieth that he
the Louer and embracer of vertue dooth not abhorre the banishment of Aristides nor the pouertie of Socrates nor the condemnation of Phocion ibidem As of fire and earth the worlde is compounded being necessary elements as Plato saith the earth yeelding solidity and the fire giuing heate and forme so great empires are not obtained except vertue bee mingled with fortune and one be an helpe vnto an other ibidem As that is no true loue which wantes iealousie so hee loueth not vertue entirelie that is not inflamed with the emulation of good deedes done of others ibidem As a Candle light is obscured by the light of the Sunne so the estimation of all corporall matters is obscured by the spendour of vertue Cicero lib. 2. Offic As our bodilie eyes are cleared and purged by certaine Medicines so the eyes of our minde are enlightened by looking vppon vertue Seneca lib. 2. Epist 116. As great Obeliskes are not made without great labour by reason of their hugenesse but beeing once builded they continue infinite ages so it is a hard matter to attaine vertue but beeing gotten it neuer dieth Plin. lib. 36. cap. 29. The tree Lotos which the Latines call Faba Graeca vel Syriaca hath a most bitter rinde but most sweete frute so the first endeuours vnto vertue are most hard but nothing is more sweete then the fruite Idem lib. 24. cap. 2. lib. 13. cap. 17. Saffron thriues the better if it be troden on and therefore that springes vp the best that is set by pathwayes so vertue exercised in extremities dooth thriue the better idem lib. 21. cap. 6. Theoph. lib. 6. cap. 6. The Palme tree because it hath a plaine barke is hard to bee climed into but it hath most sweete fruite so vertue hath a difficult entrance but most pleasant fruit Erasmus in similibus Bees flee to all flowers yet doe hurt none so Vertue and learning are so taken from others that hee is neuer the woorse that dooth communicate them ibidem As the Artes were not perfected as soone as they were inuented so neither is vertue absolute and perfect in vs the first day Seldome or neuer a vaine of gold and siluer is found alone but there is another not farre off so there is no vertue solitarie but one is ioyned to another As lightning dooth blast all trees besides the Lawrell tree as sayeth Plinie lib. 2 so a great calamitie dooth take all thinges away besides Vertue For constant Vertue is a faire beautifull Bay-tree alwayes greene not to bee blasted by any lightning nor to be destroyed by any thunder claps Hector Pintus in cap. 17. Ezechiel As he is not rich that can speake of much wealth but hee that possesseth it so he is not a iust man that canne reason of vertue or knoweth the definition of it but hee that is indued with it and exerciseth it idem in cap. 20. As in the stone Opalum the semblance of manie precious stones is seene as the firinesse of the Carbuncle the purple of the Amethist and the greennesse of the Emeralde and all these shining togither after an incredible mixture so all vertues are contained in the holy Scriptures and doe shine there after a wonderfull manner As there be seuen Planets Luna Venus Sol Mercurius Mars Iupiter Saturn so there are seuen principall vertues Faith Hope Charitie Prudence Iustice Fortitude and Temperance which vertues Heluuicus Theutonicus particularly compares vnto the seuen Planets in his first booke de coelo elementis cap. 84. As there be seuen principall mettals Quicksiluer Brasse Gold Siluer Tin Iron and Leade so there bee seuen chiefe vertues vt suprà which the same Heluuicus particularly coÌ„pareth to these mettals in his second Book de metallis lapidibus cap. 40. As Garlicke hath seuen medicinable qualities in it so haue the seuen principall vertues which the same Authour setteth downe in his third booke de vegetabilibus plantis cap. 81. As there bee fiue outwarde senses the sight hearing smelling tast and touching so there bee fiue inwarde vertues Fayth Obedience Hope Charitie and Humilitie which the same writer compareth togither in his sixt booke de homine eius membris cap. 77. As the bones are the strength of the bodie so vertues are the strength of the soule F. Ioannes a S. Geminiano lib. 6. de homine membris eius cap. 77. As the bones are bound togither by certaine ligaments so all vertues are so combined and linked togither that one cannot be had without another ibidem As the bones are nourished by the inward marrow so vertues are nourished by the diuine grace ibidem As the best Wine is in the middest of the barrell so vertue doth consist in a meane Idem lib. 9. de artificibus rebus artificialibus cap. 82. It is to no purpose to light a lampe to burne if oyle be not powred in so it is to no purpose to teach that vertue is to bee embraced if the way and manner bee not deliuered howe to attaine vnto it Plus tarch Euen as a ditcher that by chaunce findeth a precious stone dooth little esteeme it because hee knoweth not the price of it so ignoraunt infidels and prophane worldlye men make little reckoning of vertue and vertuous men because they neither knâ—â—â— the dignitie of vertue nor the esâ—â—◠〈◊〉 of her followers Lodouicus Granat 〈◊〉 Ducis peccatorum The 〈◊〉 called Sileni were vnpolished without but curiously and with great arte wrought within so vertue outwardly seemeth rough when inwardly it is full of beautie ibidem As blood relieueth a distressed heart so vertue comforteth an afflicted soul ibidem Euen as God is a goodnesse so vniuersall that in him alone are found all the perfections of all good so after a certaine maner the same are founde in Vertue ibidem Euen as of the conueniencie and proportion of the members and lineaments and of the humours of the naturall bodie a certaine beautie ariseth which is acceptable to the eies of men so of the order and vertuous frame of the life laudablie led and formed so great a beautie proceedeth that not onelie it is most acceptable to the eyes of God and Angels but it is also beloued of peruerse and frowarde men ibidem If a noble and beautifull woman worthie of a Kings bedde should bee married to a foule Collier it would mooue all men to compassion that behelde hâ—r so much more effectuallie shall hee 〈◊〉 â—oued that seeth vertues woorth 〈◊〉 â—od and diuine rewarde to bee maâ—â— vassals to compasse the drosse dung of this world ibidem He that selleth precious Pearles and rich Gemmes ought verie well to knowe them that hee bee not deceyued in the price and the ouerseer and gouernour of a princes house ought to know the deserts of euery one in the house that he may dispose of euerie one according to his dignitie for otherwise hee shall commit manie errours and offer great inequalitie so a man that
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
cast sinne out of the soule Chrisost hom 10. in Math. As horses are curbed with bridles least they should proue resty iades so the body is to be moderated with temperance least it proue an vnruly seruaunt to the soule Augustinus Cap 10. De salutaribus documentis As it is impossible for a Serpent to put off his olde skin except he glide thorow a narrowe place so is it impossible for vs to put off our oulde man with his corruptions except wee enter thorowe the streight gate of abstinence fasting and temperaunce Climacus de discretione gradu 26. As swine cannot wallow in hard dryed clay so Diuels cannot tumble and keepe reuell-route in abstemious and temperate soules ibidem As the earth if it be moderately watered doth aboundantly yeeld the seede it receiued but if glutted with showers it bringeth forth thornes and weedes so our hart if it bee moderately maintained it plentifully powreth forth graces receiued of the holy spirit but if it bee glutted with wine and belly cheere it bringeth forth thornie cogitations and corrupt weedes Ibidem cap. 48. As a lampe is without oyle so is abstinence fasting and temperance without charity Cesarius Arelat hom 32. As gluttony kindleth the concupiscence of luxury so temperance and abstinence mortifieth the lusts of the body Isaac presbyter de mundi contemptu As the stomacke beeing corrupted with the immoderate eating of sweet meates is purged by a bitter potion so they that haue liued riotouslie and luxuriouslie are neuer better cured then by a temperate and an austere kinde of life especially if there be giuen vnto them to drink the bitter wine of the Lords passion Guerricus abbas sermone primo de Epiphania As the Athenians did neuer consult of peace but in mourning apparell as Demades saide so moderate liuing doth neuer enter into our mindes except wee be driuen to it by sicknesse and diseases Plut. in Moral As in a calme the ship is made ready against a tempest so by slender fare and spare diet we are made more fit to auoide surfet at a large banquet Ibidem Men that are onely fat tall and strong are like vnto the Pillers of buildings as Aristotle said Ibidem As from ships whose pumpe is full the burden and loade is to be withdrawne so from surfet swolne churles that carry flesh budgets about them meate and drinke is to be withdrawn ibidem As Marriners in faire weather do spread their sailes but when they feare a tempest they drawe them in so the body when it is in sound health may feed more largely but fearing a disease it must be dealt withall more warely ibidem As the Planet Mercury is saide to rule ouer the water so temperance doth rule ouer the waters of concupiscence and the fluds of lust F. Ioannes a S. Geminiano lib. 1. de caelo et elementis cap. 77. As Mercury doth dispose the childe vnto wisdome that is borne vnder his predominancy so the moderation as well of meat as of venery doth dispose vnto the atchiuement of prudence ibidem As Mercury doth alwaies goe after the sunne so temperance maketh the flesh to yeeld obedience to reason ibidem As Mercury according to Ptolomy swaieth rule in Gemini and Virgo but not in Piscis so temperance hath dominion ouer Gemini that is ouer the senses of the bodie which are twofold as ouer the two eyes two eares c. and it raigneth in Virgo because it preserueth virginity but it faileth in Piscis that is in them that liue in the waters of delicacy Ibidem As Tinne according to Aristotle is compounded of good quicksiluer but of bad sulphur so temperance is compounded of the moderation and strength of regular reason and of the delight and will of the flesh Idem lib. 2. de Metallis et Lapid cap. 36. As Tinne cracketh all other metalles that it is mixed with so temperance and abstinence doth pull downe pride bruseth all the rebellions of the body Ibidem As that Amethist is good which is beautified with the mixture of two colours purple and violet so is that temperance profitable that is adorned with two vertues with charitie and humility Ibidem As there are fiue kinds of the Amethist as saith Isidore so there are fiue principall partes of temperance abstinence sobriety chastitie shamefastnes and modesty Ibid. As the Amethist is powerful against drūkennesse as saith Dioscorides so is temperance ibidem As the Amethist maketh men vigilant so doth temperance Ibidem As the Amethist is soft and easie to bee engrauen so doth temperance make a mā capable of euery good beautiful sculpture of all honest actions and vertuous demeanors Ibidem As Porcus among the Indians Masinissa among the Numidians Epaminondas amōg the Thebanes Lycurgus among the Lacedemoniās were renowmed for sober tēperate men so Socrates Plato Pericles were famous for tēperance among the Athenians Iulius Caesar among the Romans so that Cato was wont to say of him that he alone came sober to subuert the common wealth Abstinence AS a sicke man commeth to phisicke so euery one should come to feed on dainties that is not seeking for pleasures in them but releefe of necessity Lodon Granat lib. de deuotione Euē as a dead body is preserued by myrrhe which is bitter otherwise it would putrifie breede wormes so also our flesh is corrupted through delicacy effeminacy bringeth forth vices which otherwise by temperance and abstinence is kept in the duty of vertue Ibidem As that raine is the best that mildly showreth vpon the earth but a suddaine a violent raine hurteth the medowes and destroyeth the corne so that meate is the best for the body that is taken temperately and with abstinence but gluttony destroyeth and enfeebleth it Ibidem As ful furnished tables breed lothsōe surfets so mean repasts make healthful persōs As a fasting mans spetting is poison vnto a serpent euen so abstinence is the bane of all vices whatsoeuer As they that offer sacrifice doe not tast of it so certaine giue liberall entertainment to others themselues notwithstanding being very abstinent Plut. As wormes in childrens bellies are killed by sharpe and bitter medicines so sinne dwelling in our inwardest partes is slaine and exstinguished by abstinence fasting Basilius homil 1 de ieiunio As the stone which the Grecians call Amianton cannot bee polluted so an abstemious person can hardly be corrupted Ibidem As hunger and thirst doe make meate and drinke pleasant to the tast so abstinence and fasting do season sweeten all meates and foode whatsoeuer Ibidem As oyle maketh the iointes of a wrestler supple so abstinence and fasting doth ad strength vnto him that exerciseth himselfe in pietie Idem homil 2. de ieiunio As water allayeth heate so abstinence and fasting allayeth lust Ibidem As ingurgitation and gourmandising maketh the body heauie and vnweildy so abstinence and fasting makethe it light nimble Ibidem As they that keepe horses for the race do
bodie thou loosest the precious vestiment of thy soule Idem Homil. 12. operis imperfecti As arrowes shot forciblie against anie hard substance do rebound backe againe but being sent with a milder flight enter and sticke fast so wee more exasperate euill speakers by repugning them when as by patienlie yeelding wee easilie appease them and mitigate their fury Idem hom 14. in Ioan. If a rich man be called poore he laugheth at it because hee knoweth it to bee false so if we with patience would smile at iniuries doone vnto vs it woulde bee a great argument that wee are falsely reprehended Idem hom 48. As merchants sustain the dangers of the sea for earthlie lucre so let vs with patience vndergo all extremities and all harde measure that the world offers vnto vs for the kingdome of heauen and the presence of God Idem hom 76. As water quencheth fire so patience extinguisheth anger Idē hom 22. ad Hebraeos A dog biteth the stone that is cast at him neuer respecting him that cast it so they that are impatient looke alwaies to the second meanes and neuer to God that sendeth tribulations Dorotheus de accusatione sui ipsius doctrina 7. As phisicke repaireth health in bodies so tribulation begetteth patience in soules Laurentius Iustinianus in ligno vitae de patientia cap. 3. As it is a cruell thing to deny water to him that is thirsty so it is an euill thing to passe ouer in silence the praises of the excellent vertue patience Idem cap. 2. As Dauid is commended for his holie zeale and Cornelius for his almes deeds so is Iob for his patience As golde is not diminished in the fire but made brighter so a patient man in aduersitie is not daunted but made more glorious F. Ioannes a S. Geminiano libro 2. de metallis lapidibus cap. 24. As the stone Chrysopassus hideth his brightnesse in the date but sheweth it in the night so patience appeareth not in prosperitie but in aduersitie ibidem Obedience AS Clay doth followe the hande of the fashioner so should man be obedient to the will of God Chrysostom lib. 1. de prouidentia Iustinus de recta confess siue de S. coessentia Trinitatis As it is meet that beasts should obey vs so it is requisite that our reason shoulde obey God Procopius in Leuitic As Adam by disobedience became subiect to death so our Sauiour by obedience subdued death Thalassius ad Paulinum presbyt As the sun moon stars and the sea obey God so much more should mā Theodoret. serm 3. de graecarum affect curat As victory is not expected without a captaine and as there is no hope of arriuing at the hauen without a Pylot so without obedience it is vnpossible not to bee hazarded in the sea of this life Laurentius Iustinianus de ligno vitae cap. 3. de obedientia As the Iewes declared their obedience in the shadowe so ought Christians much more to performe theirs in the substance seeing that the bright Sonne of righteousnesse hath appeared vnto them Chrysost hom 60. in Genesin Hee that bestoweth his studie vpon Ischomachus shall proue a husband man if vpon Lampides a Pylot if vpon Charidemus a Captaine if vpon Simon a skilfull rider if vpon Perdices a tauerner if vpon Crobylus a cunning cooke if vpon Archilaus a dauncer he that studieth Homer shall proue a Poet if Pyrrho a contentious wrangler if Demosthenes an oratour if Chrysippus a Logitian and he that is conuersant in Plato and Aristotle shall become a learned Philosopher so hee that obeyeth the Lord and dooth his will and meditateth vpon his word shall bee made according to the image of his maister and shall resemble his sanctitie and integritie Clemens Alexandrinus lib. 7. Strom. As seruants obey their maisters and wiues their husbands and the Church her Lord and the disciples their pastors so all men ought to bee subiect to the higher powers not onely for feare but for conscience Greg. Nazian oratione ad subditos tis more perculsos As we all are worthily angry with Adam because hee rather obeyed his wife then God so we shuld be angry with our selues because we rather studie to obey please our flesh and other creatures then God Bernardus ser 1. de omnibus sanctis As the legs do swiftly and willingly obey the motions of the soule in running hither and thither so man should be readie to obey the will of God in performing whatsoeuer he cōmandeth F. Ioannes a S. Geminiano li. 6 de homine membris eius ca. 46. Repentance AS hee is counted a madde foole that hauing many weightie burthens to be caried and many sufficient horses to carry them yet layeth all the burthens vpon one of the weakest and woorst horses the other being sent emptie away so is hee to bee counted a foole much more mad that imposeth the burthen of repentance to bee carryed of olde age sparing youth and manlie age and letting them goe emptie which are much stronger and farre more fitte to carrie then olde age olde age beeing scarce able to support her owne infirmities Lodouicus Granat lib. 1. Ducis peccatorum The repentance of wicked men fearing death is like that which sailers make when they are in daunger of shipwracke they promise to chaunge their liues and to embrace vertue in their extremitie but when the storme is ouerpast they returne to their former vomit and become worser then they were before making no account of their vowes and protestations yea reputing them as dreames and toyes Idem lib. 2. Ducis peccat As a thunderbolt lighting on a venemous serpent extinguisheth al the poison because it extinguisheth all the naturall moysture so the vertue of repentance extinguisheth wickednes in sinners and the poyson of sin F. Ioannes a S. Geminiano lib. 1. de coelo elementis cap. 60. As snow maketh the earth fat by shutting the pores of the same so repentance albeit it maketh the bodie leane yet it fatneth the soule by restraining the appetites of the flesh ibidem As snow couereth manie foule places so repentance couereth much infamie ibidem As the sea prouoketh vomit so repentance procureth abhomination of sinne ibidem As the sea bringeth headach so repentance bringeth remorse of conscience ibidem As the sand doth stay the violent rage of the sea that it cannot passe the bounds so repentance doth restraine the violence of sinne least man should transgresse the commandements of God ibidem As Aloes is bitter so is repentance Idem lib. 3. de vegetabilibus Plant. cap. 56. As Wormewood driueth Mise and Wormes from bookes and clothes so repentance driueth temptations from the soule and bitings from the conscience ibidem As Centorie is an herbe both bitter and sweere so is repentance bitter in meditation of Gods iudgements and sweete in embracing his mercies ibidem Truth AS a glasse doth make no representation of any picture except it be steeled or else vnderlaid with tinne brasse gold or
some such like solide substance which may stay the image from gliding thorow so the image of truth doth not shine but in solide and sound soules that are founded in true vertue As the wilde beast is taken after hee hath beene long hunted so the truth appeareth after it hath beene discussed by reason and sought with labour Clemens Alex. lib. 1. Strom. As a Gardiner knoweth how to gather a Rose without pricking his fingers so a contemplatour and searcher out of the truth knoweth how to finde it without gathering of falshoode with it Idem lib. 2. Strom. As all liuing creatures do breath the same ayre but after diuerse maners so many come vnto the truth but after diuerse wayes Idem lib. 6. There are many wayes that crosse the kings hie way wherof some lead to headlong Rockes other to swift Riuers others to the deepe sea therefore hee that is wise will keepe the Kings troden path which is freed from daunger so when others speake this and that wee must not depart from the truth but we must more exactlie and diligently seeke out the knowledge of it idem Hom. 7. If any man should see the citie of Rome subuerted of enemies and neglecteth the defence of it when hee might haue defended it he doth seeme to haue betrayed it because he freed it not when he might so when thou seest the truth impugned and indaungered of wicked men and maist defend it if thou dost not safe gard it thou betraiest it Chrysost hom 25. operis imperfect The beautie of Helen so inflamed the gallants of Greece that for her they a long time ventured their liues at the siege of Troy and at last sacked it so the holie Martyrs of Christ Iesus haue most valiantlie not onelie ventured themselues at the siege of Sodome but layde downe their lyues for the Truthes sake which Truth of Christians is incomparably more beautifull then the Helen of the Grecians August Epist 9. As a Partridge is good meate but it is not eaten rawe because no stomacke can digest it so truth is a most excellent food but it is not rawly or sowrely to bee propounded but rosted or boiled seasoned with the salt of wisdom for there is no stomacke that will receiue the raw and sowre truth Hector Pintus in cap. 58. Esayae As there is but one God so there is but one truth which is Christ As the purest Emerald shineth brightest when it hath no Oyle so truth delighteth when it is apparelled worst Concord AS thou maiest easily breake speare by speare beeing seuered one by one which thou canst not do being ioyned togither so those that by variance are parted are easily ouercome when as those that hold togither cannot be subdued Plut. Two or mo voyces sounding togither doe make better harmonie so whatsoeuer is done in a familie let it bee done by the consent both of man and wife but yet by the dispose and order of the husband ibidem As in a body the best cōstitution is made of the temperature of moisture drines heat and cold so by the cōcord of brethren the stocke and progeny doth best florish idem The stone of Tuscia albeit great doth swimme aboue water but beeing broken in peeces it sinketh to the bottom so by concorde we are supported but by discorde wee go downwards and come to naught Plin. lib. 2. cap. 106. Aristot de Natura cap 12. As the stone of Scyros being whole doth flote aloft but being parted doth settle to the bottom so cōcord doth hold vs vp but discord doth tumble vs downe Plin. lib. 36. cap. 17. The Salamander doth not come forth but in great showers in fair weather she sheweth not her selfe so some only shew themselues in time of sedition and insurrection when peace is disturbed but in time of quiet and concord do lie as though they were dead As the members of a naturall body by consent do helpe one another so the members of a politike bodie by concord do ayd one another Macar hom 3. As no building can long be supported if the ligamēts be taken away so the church cannot grow to her perfectiō except it be bound with the bondes of peace charitie and cōcord Basil orat 1. de amore in deum As one eye cānot be turned about with out the other be also turned but they are alwaies turned togither one waie so the body and the soule and the whole society of the righteous shall haue such concorde agreement in heauen that they shall will no contrarieties but shal alwaies haue the same wil. Lodouicus Granatensis in suis septem Meditationibus Meditatione septima Decency AS one garment doth more become a wise man then any other albeit hee hate none so it is more seemely to liue in this place then in that Senec. The hearbe Chamaeleon doth chaunge the colour of the leaues according to the earth wherein it growes therefore in one place it is blacke in an other greene in an other blewe and in an other yellowe and so in other places of other colours so it is meete that a man order the frame of his life according to the placa time and persons where when and with whome heliueth Hospitality THe serpents of Syria haue no poyson for the people that are bredde in the countrie with them neyther doe they euer set vppon them but straungers they sting to the death so Ilanders are curteous inough to their owne countrimen but cruell to strangers As a Fisher casting his net into the sea doth catch fishes sometimes doth draw vp golde and precious Margarites so Lot catching men with his net catched also Angels not knowing of it Which Saint Paule spoke to this mans prayses saying Bee not forgetfull to lodge straungers for thereby some haue receiued Angels into their houses vnwares Chrysostomus concione 2. de Lazaro Many godles and profane Actaeons haue inough meate and lodging for their yelping houndes and bawling curres so thou who professest godlinesse and religion be at the least as liberal to thy poor brother who hath the image of God in him as well as thou thy selfe hast and for whome Christ died as well as hee did for thee Isidorus Clarius oratione vndecima tom 1. As Crowes doe waite vppon and conduct Storkes from one place to another and doe fight against their enemies which I gather because when the Storkes doe depart out of our Country there is not anie Crowe seene with vs and afterwardes they returne wounded an open signe of their helpefull ayde so men beeing not onely reasonable but religious creatures let them at the least performe as much one to another Basilius Hom. 8. exameron As he is monstrously malicious that dammeth vp a flowing fountaine or forbiddeth the Sun-shining or will not abide that another shoulde light his candle at his or that grudgeth to shewe the hie waie to a traueller so is he exceeding inhumane that will not profit another and may doe it without his owne discommoditie
de virginibus As the Bee doth feede vpon the hony dewe so a virgin doth feede vpon the diuine worde Ibidem As a flower doth soone perish by drought and wither with the winde so chastitie in women is soone corrupted eyther through want of wedlocke authority or through the procliuity of age to vice Hieronimus epist ad Saluciam de viduitate seruanda As it is not safe to commit a litle whyrry to the seas violence so it is not safe to commit a virgins chastitie to sutors importunitie Idem epist ad Gaudentium de Pacatulae educatione As a ship desireth the hauen so chastity loueth solitarines Nilus oratione secunda aduersus vitia As incontinency neither eateth drinketh resteth sleepeth nor vseth venery pleasurably by reason of satiety and superfluous ingurgitation so continency truly enioyeth these and giueth the right vse and touch to all pleasures Xenophon lib. 4. de dictis Socratis As an oxe after he is gelded encreaseth in strength and is made more tame and fit for labour and of a softer pace so by chastitie a man is made more capable of grace more ripe vnto repentance fitter for the labour of obedience and more graue and modest F. Ioannes a S. Geminiano lib. 5. de animalib Terrestrib cap. 17. Isidore Cicero Iuuenal Phisiologus and Pliny report that the beast called a Beauer beeing pursued of hunters for his testicles which are profitable for medicine doth bite them out and leaue them for the hunters and so escapeth and saueth himselfe so continent and chast persons doe not carnally but spiritually castrate themselues for the kingdome of heauen least they should bee taken by infernall hunters that is of deuils by the lustes and pleasures of the flesh Ibidem As the low shrub Cinnamomum the rind whereof is that spice wee call Cinnamon groweth among briars and brambles and among hard rockes and therefore it is gathered with great difficulty so the chastity and continency of the flesh doth not spring of the daintines of delicat life both doe grow out of the sharpnes of repentance and out of the austeritie of abstinence Idem lib. 3. de vegetabilib et plant cap. 11. As Cinnamon vnlesse it bee dried yeeldeth nosmell as saith Plynie so the flesh except it bee dried by abstinence from the moysture of luxury doth not yeeld to god the sweet odour of continency Ibidem As the Margarite is engendered of the heauenly dewe so continency is possessed by the gift of the heauenly grace Idem lib. 2. de Metallis et lapid cap. 7. As Margarites are little in quantitie but great in valour so virgins and continent persons are little in apparance by reason of humilitie but great in esteeme by reason of vertuous valour Ibidem As steele is of a purer substance then iron so are continent persons of a purer molde then vnchast lollardes Ibidem As steele is more durable and lasting then iron so a continent man is longer liued then an incontinent man Ibidem S. Martin visiting his dioeses sawe a meddow part of which swine had miserably rooted vp part stoode vntouched beautified with the florishing of many faire flowers said hee the part rooted vp of filthy swine resembles the bodyes and soules of incontinent persons but that which stands vntouched shewes the glory of virginity and continencie Sulpitius in vita S. Martini Virginity SNow albeit colde yet it is melted by the fire so Virginitie doth fade and perish by familiarity and conference with women F. Ioannes a S. Geminiano lib. 1. de caelo et elementis cap. 47. As milky whitenes doth grace the celestiall circle Galaxia so the pure whitenes of minde doth beautifie virginitie Idem lib. 1. de caelo et elementis cap. 83. As the circle Galaxia doth not departe from one place of his orbe to an other but is moued with the fixed starres so pure virginitie doth neuer depart from Christ to follow any other loue but is moued with the fixed constancy of euer-during resolution ibidem As the stone Asterites hath light included in it so virginitie hath resplendent graces included in it idem lib. 2. de Metallis et Lapid cap. 39. As the Cedar is delighted in by man for the pleasing greennes so virginity is acceptaple vnto God for the pure and florishing vnspottednes Idem lib. 3. de vegetabilib et Plant cap. 80. As the odour of Cedar doth profligate serpentes and recreate men so the odour of virginitie doth driue awaie diuels and delight Angels because virginitie is of affinity with angelles as Hierome saith Ibidem As the gumme of the Cedar tree doth keep bookes from wormes and moathes so virginitie doth keepe lust from deuouring of the body and concupiscence from feeding on the soule Ibidem As the fruit of the Cedar tree is of three tastes sweete in the rind sowre nere the core but in the midst of a medley tast betweene both so holy virgins must bee sweete and milde in externall conuersation but inwardly sowre that is fearefull and carefull but in the middest that is in their body they must bee somewhat temperate that they bee neyther weakened by the sowrenesse of too much austerity nor grow distolute by the sweetenes of too much delicacy ibidem As Roses by their vertue heale many languors so virginity doth deliuer from many tribulations which the maried doe suffer Ibidem As Violets are colde watry and odoriferous so virgins are colde in the concupiscence of the fleshe watred by the teares of deuotion and odoriferous in the example of their honesty Ibidem As a violet by the smell doth mitigate the heate of the braine doth comfort the animall spirits and doth prouoke sleepe so virginity by her smell doth coole the heate of the fleshe doth comfort and recreate the spirit and doth dispose and prepare vnto sleepe that is vnto the quiet of contemplation Ibidem As the lilly is of a wonderfull beauty so virginity is of a wonderfull purity Ibidem As the lillie being whole vntouched long continueth and sweetely smelleth but being broken foyled and rubbed strōgly stinketh so the flesh of man whilest it continueth vntouched and whole by virginity it smelleth sweetly both to God man but when the seale of virgenitie and chastity is broken and when it is rubbed by the vice of luxury thē it yeeldeth both a carnall and spirituall fetour Ibidem As a lilly is beautified with seuen white leaues and seuen golden graines growing within the leaues so holy virgins haue seuen vertues of the soule which resemble the seuen leaues to wit iustice tēperance fortitude prudence faith hope and charity seuen gifts of the holy Ghost which resemble the seuen golden graines to wit wisedome science vnderstanding counsell courage pietie and feare Ibidem As a broken lampe is not repaired so lost virginity is not recouered Idem lib. 9. de Artificib et reb Artif cap. 81. As a lampe doth not cast light without oyle so virginity and chastitie doe not please without grace and
charitie Ibidem A wild beastes haue fairer skins then tame beastes so solitary virgins are more beautifull then affable Ibidem As the thighes are made of great bones because they sustaine great weight so virgins haue neede of great strength because as saint Augustine saith among all the combats of Christians there is none more harde then that of chastitie Gird sayth Dauid Psal 44. thy sworde vpon thy thigh for hee is girded with a sworde vpon his thigh who dooth alwayes warre against the temptations of the flesh Idem lib. 6. de homine membris eius cap. 76. As Eue a virgin brought forth sinne into the world which brought destruction to mankinde as Hugh Broughton writeth in his Consent of Scripture so Mary a virgin brought forth Christ who bought saluation to the world VVisdome AS by the lessening of our shadowe we perceiue that wee are more in the light so by the diminishing of our foolishnesse we know that wee haue profited in wisedome Plut. As he that extreamly hungreth and thirsteth can by no meanes be pulled from his victuals till he hath satisfied his appetite so all other things are to be neglected of him that thirsteth after wisdome idem Seed although it bee little yet being sowne in a fitte place commeth to great growth so wisdome consisteth in a fewe words but encreaseth in the action Senec. Some cannot see things that are verie neere vnto them but they can well discerne those things that are further off so some men are more wise in other mens matters then in those things that appertaine vnto themselues As great Obeliskes are squared by great labour and placed by the exceeding strength and wit of man but being once placed they indure infinite ages so it is a verie hard thing to obtaine a fame of vertue and wisedome but beeing once gotten it neuer dieth As the Wine called Maroueum which Homer remembreth beeing mixed with twentie times so much water yet keepeth his owne strength so true wisedome is not polluted by any filthie pleasures Plin. li. 24. cap. 4. If the starres of Castor and Pollux appeare seuerallie the one from the other it portendeth ill happe but if they bee seene ioyntly togither it prognosticateth good lucke so it is requisite that might bee not seuered from wisedome otherwise it is pestilent As the Loade-stone by a certaine secrete and vnknowne force dooth drawe Iron vnto it so wisedome by a secret reason doth draw the mindes of men vnto it Plin. lib. 35. cap. 10. The Northren winde is vehement in the beginning but milder at the ende and contrarily the South winde is milde in the beginning but vehement at the ende so they that take matters in hande boysterouslie haue no good successe but they that with wisdome begin with good successe make an ende As the Sun the more direct it is ouer vs the lesser is our shadowe but the more indirect it is by so much encreaseth the shadowe of our bodies so the more true wisdome a man hath gotten the lesse gloriously he thinks of himselfe but the further he is from it the more he vaunteth of that he would seeme to haue The root of a Reed being powdred and laide on the stemme of ferne dooth extract a stalke and in like maner so dooth the roote of ferne being laid on the stem of a reed so wisdom doth root out of the soule the loue of money and in like maner the loue of money doth root out wisdome As the Lord granted the office of baptizing to many but kept the power and authoritie to remit sinnes in baptisme one lie to himselfe wherevpon Iohn sayth Hee it is that baptizeth with the holie Ghost so also hee giueth speech to many but wisdome to a few to whom he will and after what maner he pleaseth August de scala Paradisi As the sight is conuersant about al things visible the hearing about all things audible so wisdome is conuersant about all kind of beings and essences Pythagoras apud Stobaeum ser de virtutes As foolishnes although it hath obtained that it desired yet thinketh that it hath neuer inough so wisdome is alwaies content with that is present neither euer repenteth it selfe Cicero lib. 5. Tusculanar As we doe not approue the science of Physitians for the art sake but for the health it bringeth so wisdom which is the Art of well liuing would not bee desired if it effected nothing but nowe it is desired because it is as it were the work-mistresse of all ioy and delight Idem lib 1. de Finibus As the Sunne is the eye and soule of nature by which all things are discerned begot nourished increased and cherished so is wisdom in the world Politian in Lamia As golde is the most precious among mettals so is wisdome among the vertues Lapidaries do say that the stone Corneolum being hanged about the necke or worne on the finger doth helpe in disputation doth mitigate wrath and doth stay a flux of bloud so wisdome doth profit in disputatiō to find out the truth to represse anger and to stay our readinesse to sinne F. Ioannes a S Geminiano lib. 2. de metallis Lapidibus cap. 32. As the herbe Amomum is powerfull agaynst the stings of Scorpions doth refresh the eyes and aslwage the paine of the entrailes so wisdome doth profligate the deceits of heretikes doth comfort the eies of the minde and in griefe doth cheere the sad heart Idem lib. 3. de vegetabilibus plantis cap. 71. As the Box tree hath alwayes greene leaues so wisdome hath alwayes gratefull and amiable wordes ibidem As by our taste we relish things below here vpon the earth so by wisdome wee tast those things that are aboue in heauen Idem lib. 6. de homine eius membris cap. 65. A wise man AS the wisest Grammarian may bee found a foole in blacke smiths worke and as the skilfullest Pylot may be found vnexpert in the Arte of Medicine so hee that is wise in those thinges that appertayne vnto GOD may bee a foole in those thinges that concerne the world Origenes libr. 10. in Epist. ad Rom. cap. 16. As sweete odours by their fragrancie do sweeten al the places neare vnto them so a wise man dooth make all them the better that conuerse with him Philo lib. de somniis As the Mulberie tree doth first bring foorth fruit and then Bloslomes so a wiseman brings forth works before words Peraldus in summa virtutum Phidias could not onely make Images of Yuorie but also of Brasle of Marble or if thou haddest brought vnto him anie baser matter hee woulde haue made the best of it that could bee made so a wise man if it may bee will shewe his vertue in riches if not in riches in pouertie if he may hee will shewe it in his Countrey if not in his Countrey in banishment whether hee bee captaine or souldier sound or sicke or in what estate soeuer hee bee in hee will behaue himselfe
many current riuers which in winter time are full of water when as there is no necessitie of water yet in summer folowing are dried vp when eueryone stādeth most in need of water which dried vp riuers help not the thirstie traueller but when he comes to drinke and finds none returneth thence deceiued like to such riuers are fained and coūterfeit friends who in time of prosperitie and when no neede is promise much but when time of aduersitie commeth and that there is manifest necessity to be seene performance cōmeth short all friendship is dried vp and not a drop to be found As the Marigold opens early in the morning being fresh and faire but at night shuttes vp againe as halfe dryed and wythered euen so the worldes friendship soone fayles and withereth the Sunnes heate perisheth the flower and afflictions triall ' putteth downe all louc friendship As Ixion prosecuting Iuno fell into a cloude so many doe run into counterfeit and fained friendship Plut. As Choak-weede is an enemy to Ciches and Orobos as Cockle is hurtfull vnto Wheate as wild Otes is noysom vnto Barley as Henbane is mortall vnto Lentilles and all these do kill by embracing so the friendship of some is more pestilent then their enmitie Plin lib. 18. cap. 45. The swallow which in summer creepeth vnder the eues of euery house in winter leaueth nothing but durt behind her the Humble Bee hauing sucked honie out of the faire flower doth leaue it and loath it so a fained friend hauing got what cōmoditie he can leaueth his friend in the suds The comparison of a friend and a flatterer AS Patroclus going to the battail tooke all Achilles armor besides his speare which hee touched not by reason of the weight and bignesse so a flatterer dooth take vpon him all the signes and tokens of a true friend besides the libertie of admonishing Plut. As a Phisitian dooth his endeuour to maintaine and encrease health so also dooth a friend but a flatterer dealeth superficiallie and suggesteth that which onely delighteth Idem A flatterer is like that schoolmaister that chideth his scholler for his stile and paper and neuer blameth the barbarismes and solaecismes he committeth Idem He is like also to an ill oratour answering nothing to the arguments but carping at the voyce and the bookes negligently written idem As if a man seeming a Physitian should cut the haires and nailes of a man diseased with blaynes botches and fistulaes so a flatterer vseth libertie in those things in which there is no need Idem As a sweete odour smelleth well and so also dooth a medicine but that is profitable for nothing but to delight this besides the odour hath also greater profite so also a flatterer is onelie pleasant but a friend is profitable and necessarie Idem As a picture hath pleasant colours and Medicines haue also acceptable colours so a friende dooth therefore delight that hee may helpe but a flatterer only delighteth Idem Where the bodie is swelled and puffed vp with corrupt and vicious humours there arise botches and impostumes so what a friend is angrie with loueth or hateth that the flatterer inuerteth to a crosse ende idem A Medicine applyed to a wrong place dooth afflict without fruit so dooth admonition being vsed out of due time And the same doth a friend with griefe which the flatterer doth with pleasure for both of them do hurt idem Mariage AS Chaines and Fetters take strength by being linked togither so doth the state of the familie by the consent and agreement of man and wife Plut. in Moral As the bodie can doe nothing without the soule neither can the soule bee in quiet except the bodie bee in health so betweene husband and wife all things are in common ibidem They that baite their fish-hookes with poyson doe easily both kill and catch the fish but corrupted naught so they that compasse their husbandes or wiues by forcerie amorous potions or poysons of loue shall haue them stupide dull and vnprofitable ibidem As Circe did not enioy them whome shee had turned into Swine and Lyons but beyonde all had most comfort and loue of Vlysses beeing in his right forme and shape so those women that get themselues hushandes by Magicke and Witchcraft doe leade an vnpleasant life with them by reason they are wood and out of their right mindes ibidem Those women that had rather raigne and dominere ouer foolish and sottish husbands then obey those that are wise discreete do as they that in a voyage make choyse rather to leade a blinde man then to follow him that seeth and is skilfull in his way ibidem As Pasiphaë being the wife of Minos chose rather the companie of a Bull then of her husbande so certaine lasciuious women beeing marryed to temperate and continent men doe diuert their mindes to the lust of incontinent and intemperate lechers ibidem As they that cannot mount vpon an horse by reason of weakenesse doe teach him to bend his knees so some hauing maried generous and high spirited wiues endeuour not to make them better but to bring them vnder ibidem According to the greatnes of the horse wee square his furniture so according to the dignitie of the wife the gouernment is to be moderated ibidem As moysture dooth mingle it selfe in euerie part so betweene the marryed there ought to be a generall communitie ibidem As it is called wine although the greater part of it bee water mixed with the wine so it is called the house and possessions of the husbande albeit the wife brought the greater part ibidem As Christ was borne of a Virgine that hee might shewe that light was risen to the worlde from a Virgine so hee wrought his first miracle at a marryage at Cana in Galile that hee might both honour virginitie by his birth and marriage by his diuine miracles by which hee turned water into wine Epiphanius haeresi 67. contra Hieracitas As the Sea ouerswelling his bankes so is man or woman transgressing the bondes of marriage Chrysostom Homil. 1. operis imperfecti When thou seest a man continually haunting the houses of Physitians Chrirurgians thou mayest well coniecture that that man is not well so when thou seest a man or woman seeking for a diuource or to separate themselues knowe for certaintie that he is a lasciuious man and the woman an incontinēt harlot idem hom 32. operis imperf As partners doe not thriue well except they liue peaceablie togither so neither dooth man nor wife except they louinglie liue togither Idem Homil. 26. in 1. Cor. A righteous man although he desireth to bee dissolued and to bee with Christ yet hee taketh nourishment not for a desire to liue but in the dutie of prouidence because it is necessarie that hee liue for the good of others so it was needefull not lustfull that holye men did linke themselues in marryage with women for that that meat is vnto man that is marriage vnto
of the Bees so that wife is not very wise that forsakes her husband because he angreth her Ibidem As the Aspe doth borrow poison of the Viper so one wicked gossip doth borrow venim of an other to spit at their husbāds Diogenes apud Maximum sermone 39. As birdes doe treade onely for procreation so should man and wifely togither for procreation of issue F. Ioannes a S. Geminiano l. 4. de natalibus et volatilibus c. 15 As both the male and female birde doe nourish their yong ones so should man and wife iointly bring vp their children Ibidem The storke doth alwaies associate himselfe with his female so long as she liueth so the husband ought to sticke to his wife till death part them Ibidem As storkes hate adulterous treadings so should man and wife detest adulterous copulations Ibidem As Cats wax woode being annointed so some wiues are mad if their husbandes vse oyntmentes either because they suppose they are not healthfull or els that they affect other women Plut. Matrimoniall Society AS Christ loued the church so husbands must loue their wiues Ephes 5. The Viper being the deadliest of all serpentes desireth to engender with the Sea Lamprey by hissing doth bring the Lamprey out of the vast ocean so the Lamprey engendereth with the poysonfull viper so a wife must beare with her husbande though he be rough and cruell neither for any wrath or fury must shee breake the mariage bonde Hee doth strike thee thou must beare him he is thy husband he is a drunkard but he is ioyned by nature vnto thee He is fierce and implacable but he is thy member and the most excellent of all thy members But as the Viper doth vomite out his poyson for the reuerence of engendering so a husband must put awaie all fiercenes roughnes cruelty and bitternes towardes his wife for the reuerence of vnion Basilius hom 7. Exameron If souldiers agree wel together al things succeed prosperously but if they dissent all runs to ruine so it is betweene man wife Chrisost hom 20. ad Ephes If a Captaine ranke his souldiers well together the enemy cannot make any inrodes into his campe so if the husband the wife the children and seruants bend al one way great is the vnity and concord of that house Ibidem As thou art thy wiues and she thine so are thy goodes hers and hers thine Ibid. As when the gouernours of a ship doe disagree they that are in the shippe with them doe feare shipwracke so when the man and wife are at variance and debate it is likely that they that dwell with them shal partake of their inconueniences Idem hom 56. in Genesin whatsoeuer a king heareth deuised against his kingdome hee presently thinketh it to bee true his mind is full of suspition because he loueth his kingdome well is iealous ouer it so if a husband loue his wife well and she him whatsoeuer ill they heare spoken one of the other they are presently suspitious and iealous albeit it be not fit or worthy to be heard yet the zeale and ardent loue that they would haue nothing amisse in either of them doth make the hearing of it and the suspition and iealousie of it tollerable excusable Idem hom 2. operis imperf As no man cutteth off his legs because they are lame nor his feete because they are distorted nor his hand because it is withered because no man hates his owne flesh but doth nourish and cherish it so no man ought to dislike hate or detest his wife nor a wife her husband saying hee or she is such and such an one because they both partake of one nature and haue tyed themselues togither with the indissoluble knot of mariage Isidorus Clarius oratione tricesima quinta tomi primi Loue. AS the roote which the Phisitians commonly call Rubarbe doth by a certain peculiar vertue purge choler albeit by nature it bee cholericke so many tymes it commeth to passe that one loue doth driue out on another as one naile doth expell another or anger putteth awaie anger and greefe greef As the fish Echeneis of some called Remora albeit but little yet stayeth a shippe vnder saile so now and then a faire maid although but of small strength stayeth a man hasting to study or posting to warre and detaineth him with her As the brightnes of the Sun doth both heate and shine vpon the face of the beholder so true loue doth heate the minde by desire and shine in the face by example Idiota de contemplatione amoris diuini Teares fall from the eyes vpon the brest so true loue riseth from the vnderstanding and falleth into the heart ibidem As enuie consumeth both body and soule so doth loue As fire laid by waxe doth easily melt it so the fire of loue doth easily dissolue arrogancie Chrysostomus cap. 5. ad Galat. As fire is not felt without burning so loue is not touched without piercing Basil de vera virginitate As poyson mixed with sweete wine at the first is pleasant to the drinker but afterwardes it deadly payneth so they that bestowe their Loue vpon faire and beautifull Hariottes at the first feele pleasure but afterwardes dolour sorrow and bitternes do follow Diogenes apud Laertium lib. 6. As the Sun hath many beames so loue hath many passions As the Sun-beames do pierce deepely so loue doth pierce deadly As the dropsie cōmeth of aboundance of moysture so loue springeth many times from aboundance of lust As a lampe is maintained with oyle so loue is nourished with idlenes As two boordes are ioyned togither with glew so a man woman are ioyntly combined and vnited togither by loue As a ship doth perish without a pilot as a citie is in daūger without a magistrate as the world is full of darkenes without the Sunne so the life of mankinde is not vitall without loue Philippus Beroaldus oratio habita in enarratione Propertij As the Diamond is beautious to the sight yet deadly poison to the stomack and as the Bacan leafe containeth both the Antidote and the Aconite so loue vnlesse onely grounded vpon vertue breedeth more disparagement to the credit then content to the fancy The eyes of many louers are like Salamander stones that fire at the sight of euery flame and their heartes are as queasie as the Mineralles of Aetna that burne at the heate of the Sun and are quencht with the puffe of euery winde Greene. As fire without fewell so is loue without landes As the Cedar tree without fruit or the corne sowne in the sandes that withereth for want of moysture so is loue without wealth As the Chrisolite is proued in the fire and the diamond by the Anuill so loue is tried not by fauour of Fortune but by the aduersity of Time As the fairest blossomes are soonest nipt with frost and the best fruite soonest touched with Caterpillers so the ripest wittes are most apt to bee ouerthrowne by loue As
the Heban blossomes open with the dewe and shut with the Sunne so louers in presence of their mistres haue their tōgues tied and their eyes open pleading with the one and being silent with the other As men allure Doues by the beauty of the house and reclaime Haukes by the fairenesse of the lure so loue ioyned with vertue is able to recall the most stragling Aeneas to make sailes againe to Carthage The ratling thunderbolt hath but his clap the lightning but his flash so hot loue begun in a moment endeth in a minute The drie touchwoode is kindled with lime the greatest mushrumpe groweth in one night the fire quicklie burneth the flaxe so loue easily entereth into the sharp wit without resistance and is harboured there without repentance In battailes there ought to be a doubtful sight and a desperate end in pleading a difficult entrance and a diffused determination so in loue there is a life without hope and a death without feare Fire commeth out of the hardest flint with the steele oyle out of the driest Ieate by the fire so loue out of the stoniest hart by faith by trust by time As the Hop the poale being neuer so high groweth to the end as the dry Beech kindled at the roote neuer leaueth vntill it come at the top and one drop of poyson dispearseth it selfe into euery veine so affection hauing caught holde of the heart and the sparkles of loue kindled in the liuer will suddainly though secretly flame vp into the head and spread it selfe into euery sinew New loue worketh like newe wine Or water in a caudron which when it fecleth the heate of the fire it forthwith boileth swelleth and is caried aloft As the Hunter plieth his houndes the Falkner his Hawkes and the fisher his angle forgetting the paine through delight of the pastime so the louer prosecuteth his loue esteeming all labors and troubles but trifles in respect of the inning hope of his amorous haruest As the sore called an Oncom or Fellon beginning at the fingers ende and by sufferance falling into the ioynt doth hazard a Mahem or at the least-wise a Cure so loue beginning at the eye and by sufferaunce descending to the heart doth threaten life or at the leastwise Reason as the one therefore at the first is to bee scalded so the other is presentlie to bee suppressed for without a timely violence either malady is incurable William Warner in his Pans Syrinx As fire in what place soeuer it bee euer worketh so our will neuer standes idle neyther knowes how to liue without louing As an Apple being well knit together gither and mellowed is more sweete and pleasing then when it is greene yet that apple being ouer-ripe and too much mellowed becomes wrinkled sapelesse and welneere sauourlesse euen such is the loue of men ouer yonge and ouer olde the one sowre and sharpe the other dry and sencelesse As one onely light makes an entire and perfect shadow whereas many lightes being togither confoundes and defaceth it euen so from one onely Frende and loyall louer true perfect loue is to be expected As one knowes not a Musition but either by his voice or touching his instrument euen so hee cannot bee reputed a perfect louer except hee make it knowne by the testimony of the true signes belonging to loue As without threed a needle serues to no vse so neither the pleasures of loue without due prosecution and though a needle haue two three eyes or more by reason whereof it carries as many threeds with it yet it makes but one entrance mary it makes the worke the faster euen so he that delightes to dally with many binds himselfe thereby the more strictly to her he loues in deede Leon Baptista Alberto Florentine in his Hecatonphila As the most constant patience being too farre prouoked conuerteth into furie so a wrathfull louer is more to bee feared than a sauage monster that hath no reason As the best wine doth make the sharpest Vineger so the deepest loue turneth to the deadliest hate Bauin though it burne bright is but a blase scalding water if it stande a while turneth almost to Ice Pepper though it be hote in the mouth is colde in the mawe so hote loue is soone cold and that affection that frieth in wordes commonlie freezeth in workes As Iupiter transformed himselfe into the shape of Amphitrio to embrace Alomaena into the forme of a swan to enioy Lada into a Bull to beguile Io into a showre of golde to winne Danae so Neptune changed himselfe into an Heyfer a Ramme a flood a Dolphin only for the loue of those hee lusted after And Apollo conuerted himselfe into a shepheard into a bird into a Lyon for the desire he had to heale his disease As the first draught of wine doth comfort the stomacke the second inflame the liuer the thirde fume into the heade so the first sip of loue is pleasant the second perillous the third pestilent The least sparke if it be not quenched wil burst into a flame the least moath in time eateth the thickest cloath and I haue read that in a short space there was a towne in Spain vndermined with Conies in Thessalia with Mowles with Frogges in Fraunce in Africa with Flies so loue which secretly creepeth into the mind as the rust dooth into the iron and is not perceiued consumeth the bodie yea and confounds the soule Iohn Lilly The little grain of Mustard-seed in time becommeth a tree the slender twigge groweth to a statelie greatnesse and that which with the hande might easilie haue beene pulled vp will hardly with the axe be hewen downe so loue at the first may be easily eradicated which being growne can hardly be razed As a sinew being cut though it be healed there will alwayes remaine a scarre or as fine linnen stained with blacke ynke though it be washed neuer so often will haue an iron mowle so the minde once mangled or maymed with loue though it be neuer so well cured with reason or cooled by wisedome yet there will appeare a scarre by the which one may gesse the minde hath beene pierced and a blemish whereby one may iudge the heart hath beene stained As they that angle for the Tortois hauing once caught him are driuen into such a lithernesse that they loose all their spirits being benummed so they that seeke to obtaine the good will of Ladies hauing once a little holde of their loue are driuen into such a traunce that they let go the hold of their libertie bewitched like those that view the head of Medusa or the Viper tied to the bough of the Beech tree which keepeth him in a dead sleepe though hee begin with a sweet slumber Newe Wine is more pleasaunt then wholesome and Grapes gathered before they be ripe may set the eyes on lust but they make the teeth on edge so loue desired in the bud not knowing what the blossome will bee may delight the conceit of the head but it
matter but contemne the prauitie of the maners Epictetus apud Stobaeum serm 3. As golde put into a trembling hand doth also tremble so riches heaped vp togither of a mind full of cares and feare are shaken togither with it and are affected after the same maner Hypseus apud Stobaeum serm 90. de Temperantia The taste of the Wine is altered with the caske so riches doe varie according to the condition of the possessor Socrates apud Stobaeum serm 92. As a horse if he want a bridle is vnrulie and will not bee managed of the rider so also are riches if they bee not gouerned by reason Idem apud Stobaeum ser 3. de Temperantia As they that are sicke of Feuers are diuersly affected by diuerse things that is by hot things they waxe cold and by cold things they waxe hote so also riches bring trouble to fooles and pouertie bringes ioy to a wise man Plutarchus in Moralibus He that bestoweth riches and glorie vpon a wicked man giueth wine to him that hath an ague honie to one distempered with choler and daintie meats to one troubled with Morbus coeliacus which doe encrease the disease of his minde that is his foolishnes ibidem As garments do seeme to adde heate vnto a man when as of themselues they are cold but they do not adde it but do defend him that is in his bodye so riches seeme to giue a pleasant life when as that proceedeth from the minde and not from externall things ibidem As fire is not to bee blamed because it deuours cities corne fields and vineyards seeing that it is giuen for many good vses as to dresse meate to expell darkenesse and to comfort life so riches vnto a wise man are helpes vnto vertue but to a foole are the destruction of his life Elisius Calentius in epist ad Hierarcum A bird held onely by a feather escapeth away with a little losse so riches ought not to hinder vs from the study of wisdom Seneca A golden bridle doth not make a horse the better so neither do the ornaments of fortune make a man the better Seneca As a Pilot is neuer a whit the better guide because he hath a great ship so is he neuer a whit the better man that hath the greater fortune Seneca As instruments are of no vse vnto them that are ignorant of musicke so are riches vnto them that knowe not howe to vse them As the Philosopher sending the tongue of a sacrificed beast sent the beast and the worst thing so riches are verie good if thou vsest them well but very euill if thou vsest them badly As a nettle if thou handlest it gingerlie doth sting thee but if thou gripest it hard doth not payne thee so money if thou handlest it tenderly and louingly it wil infect thee but if thou dealest with it contemptuously and negligently it will not hurt thee As among the Egyptians there was no man esteemed happy that had not a beast full of spottes so amongst vs in Englande there is none accounted wise that hath not his purse full of gold As thornes do prick so do riches pricke with labour in getting them with feare in keeping them and with griefe in losing them F. Ioannes a S. Geminiano lib. 3. de vegetabilibus plantis cap. 18. As thornes do choake the seede that it cannot spring vp so riches do choake with care the seede of the diuine worde that it cannot fructifie in the hart ibidem As hayres are not onely an ornament but also an helpe vnto the body so riches are an ornament in dignity and an helpe in necessity Idem lib. 6. de homine membris eius cap. 24. Rich men AS many abroad seeme happy and merrie and yet a crabbed wife at home marres all their myrth so rich men outwardlie seeme happie when as inwardly with cares they are tormented night and day Plut. As the fish Scombrus is in the water of a sulphur colour but without the water like vnto other fishes so rich men in their kingdomes seeme like vnto Gods and to bee farre more excellent then others yet in death they nothing differ from others Hartes when they are constrayned to cast away their hornes do hide them especially the right horne that it may not be medicinable vnto others so many rich men albeit they cannot vse their riches themselues yet they will not suffer any other to haue part in them Plin. lib. 8. cap. 21 Aristotel de Nat. lib. 9. cap. 5. Albeit the Asse be most immusical yet the best pipes are made of his bones as Aesope saith in Plutarch so many rich men although vnlearned yet do support students wits by their wealth As rich tapestry oftentimes couereth much filthinesse so the riches of great personages doth hide many calamities Plut. in Moralibus As Bucephalus Great Alexanders horse without his furniture did easily admit any rider but beeing adorned with his royall trappings would carry no man but Alexander himselfe so men in lowe estate doe tolerate any thing but beeing made rich they snuffe and fume and will carry no coales Plin. lib. 8. cap. 24. As olde 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 apud Stobaeum sermone 89. As many threeds bound together caÌ„not enter into the eye of a needle but being sundered may enter so a rich man beeing clogged and tyed with his wealth cannot enter into the kingdome of heauen but parting it among the poore he may get in Pintus in Ezechiel cap. 16. As the Elme doth support the vine so rich men ought to sustaine the poore Caesarius Arelatensis hom 17. As a dog waiteth vpon a childe to get his victuals froÌ„ him so the diuel attendeth vpon rich men to catch their soules Chrysost hom 7. in Epist ad Rom. As wee entring into a prison greeue 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 chaynes of their wealth Chrysostomus Homil. 14. in Matth. As euery Artisan best knowes his owne trade so a rich man should be skilful in his own arte that is how to diuide his riches aright among the poore idem Homel 50. in Matthe As we do not say that he is well that alwaies thirsteth albeit he â—â—â—nde by many riuers of drinke so we say that those rich men doe not enioy prosperity who are alwaies griping for more Chrysost 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 harde for a Periwinkle in the sea to swim or for the snaile vpon the lande to 〈…〉 while they beare their houses
earthly matters then it presageth the ruine of a common-wealth As the life of all the members proceedeth from the heart so from the Common-wealth proceedeth the common good of every one and of the saftie of it dependeth the safetie of all Geminianus li. 6. de homine eius membris cap. 57. A Captaine AS the purge Elleborum raiseth all within and first goeth out it selfe so a valiant Captaine exhorting his Soldiours to be valorous first issueth vppon the enemie himselfe as Herophilus sayeth in Plinie As a Prince is the eye of a Common-wealth so a Captaine is the eye of the armie Hector Pintus in cap. 38. Ezechiel As a Pylot is chosen for his skill in nauigation so a Captaine ought to be made choyce of for his expertnesse in feates of armes VVarre AS in admirable cunning and curious workmanship but vnprofitable there is greater praise giuen vnto the workman by whose art it is made then vnto the king by whose cost it is effected so the greatest glory of war cōsisteth in the hired soldior by whose industrie the battell is stroken but the least part doth return vnto the kings who also hire the soldiors with other mens money As Herostratus an obscure base man could easily burne the temple of Ephesian Diana which was 220. yeares a building of all Asia at the costs of so many kings beautified with the labors and cunning of so many excellent workmen so it is a most easie matter to ouerthrow and subuert famous admired cities but very hard and difficult to reedifie raise them vp again As the wings of birds being clipt in time do grow out againe so warlike forces doe continually gather head except thou often curbe them and keepe them vnder Dragons sucking the bloud of Elephants do kill them and they in like maner being drunken with their bloud are squeesed in peeces by the fall of the Elephant and so die so oftentimes in warre both parts doe destroy and are destroyed and both sides do endamage and are endamaged Plin lib. 8. cap. 12. A Plough-man except he bee crooked and bending to his labour hee doth neuer make cleane worke nor furrow his lande handsomly as the people of the old world were wont to say so a soldiour except he can sweare swagger robbe rauish maides and defloure matrones and play the villaine in graine is scarcely counted a man at armes in these corrupt times Aristotle writeth in his ninth booke de Historia animalium that the Cybind the Eagle do so vehemently contend striue that oftentimes clasping togither in the aire they fall down vnto the earth and are taken vp aliue of shepheards so now and then it cōmeth to passe that whilest princes peruersly exercise mortall and deadlie warres betweene themselues and other inuader comes and subuerts them both Victorie A Lion is easily taken if a cloake or a garment be cast before his eyes otherwise he is inexpugnable so it is easie to get the victorie ouer the strongest if his disposition be knowne As a Lion dooth more rage agaynst a man then against a woman but toucheth not children except hunger constraine him and spareth the suppliant and prostrate so the mightie ought to pardon the weake and to trie their strength agaynst them whom it is glorious to ouercome Lawes AS that rule ought to bee straight by which other things are squared so it is necessarie that a Law-maker be without vices himselfe that he may prescribe right Lawes vnto others Plut. As crowes breake thorow spiders webs but flies are entangled so lawes doe vexe the comminaltie but are broken without punishment of mightie and great persons Anacharsis As the best remedies and medicines proceed frō the worst diseases so good lawes are made of euill maners As in a Lute harmonie is not made by the touch of one string but all the strings are to be stroken numerously harmoniously so in the vertue of our minds the obseruation of one lawe is not inough for vs vnto saluation but all are to bee kept with great diligence Chrysost hom 36. de virtutibus vitijs As where there are many Phisitians there are many diseases so where there are many lawes there are many vices Arcesilaus apud Laertium lib. 4. cap. 6. As a strōg wal doth defēce a citie so doth good laws defend common wealths Dion orat 74. De lege Saylers that take notice of land-marks doe the safeliest come to a hauen so they that liue according to law do the safeliest passe ouer the course of their liues and at the last finde a quiet and peaceable harbour ibidem As he is not a man who wantes reason so that will not long bee a City which is not gouerned with lawes Idem orat 36. Borysthenica Where thou seest aboundance of Apothecaries and affluence of drugges there thou maist deeme that there are many diseases so where thou seest innumerable lawes there it is certain that there the men are exceeding wicked and irreligious Aristoteles apud Stobaeum As the body doth come to naught with out the soule so a Citie is subuerted that is gouerned by no lawes Demosthenes apud Maxim serm 58. As a perfect Grammarian hath no need of preceptes for his Arte so a perfect iust man hath no need of any lawe Philo. lib. 1. Allegoriarum legis As the soule is the life of the bodie so the lawe is the life of a Citie Stobaeus sermone 41. As diseases were before remedies for them so euill misdemeanors were before the constitution of good lawes Philippus Beroaldus in oratione habita in enarratione Verrinarum Lawyers AS one Goasehauke is inough for one shire so one lawyer is inough for a city and therfore the city of Basil maintains but one only lawyer as Peter Ramus sayth in his Basilca As the Switzers and Logicke fight for euery body so do Lawyers As Sumners liue of the sins of the people so do lawyers As Arcesilaus saide that where there were many Phisitians there were many diseases so Plato saide that that Common-wealth was miserable where the multitude of Lawyers did abound Therefore verie well sayth our English Satyrist Woe to the weale where many lawyers be For sure there is much store of malady Sheepe that goe for shelter to a bush leaue their fleece behinde them and returne naked so men that goe for redresse of wrong to Lawyers leaue their wealth behind them and returne monilesse As lecherous and luxurious persons doe spend themselues vpō whores so enuious and malicious people doe consume themselues vpon lawyers As a balance stoopeth to that side whēce it receiueth most weight so lawyers fauor him most that giueth most As a Horseleach is an exceeding waster of the humours of that bodie it seaseth vppon so Lawyers are exceeding consumers of that mans wealth they deale with whereupon a Lawyer is called in Iuuenall Hirudo forensis ab Hirudine a Horseleach or bloudsucker Nomen habet a re Conueniunt rebus nomina saepè
salt it is but the further off it is the salter it is so some in France resemble Germanes but being in Germanie resemble Frenchmen and the further they are from a Countrey the more they resemble it A horse in a Mault-mill is as farre in the morning as at night when hee hath done his dayes worke so many trauellers are as wise when they goe forth as when they come home Many schoolemaisters are as rich when they leaue teaching as when they begin so are many trauellers whether you respect crowns in their purses or knowledge in their minds As the yong scholler in Athens went to heare Demosthenes eloquence at Corinth and was intangled with Lais beautie so most of our trauailers which pretend to get a smacke of straunge language to sharpen their wits are infected with vanitie in following their willes The bird Acanthis being bred in the Thistles will lie in the Thistles the Grashopper being sprung of the grasse will rather die then depart from the grasse so many are so far from trauelling that they cannot abide to leaue the sight of the smoke of their owne chimneyes As the snaile that crept out of her shell was turned eftsoones into a toad therby was forced to make a stoole to sit on disdaining her owne house so the traueller that stragleth from his owne countrey is in short time transformed into so mōstrous a shape that he is fain to alter his mansion with his maners and to liue where he can not where he would No Mosse will sticke to the stone of Sisiphus no grasse hang on the heeles of Mercurie so no butter will cleaue on the bread of a traueller As the Eagle at euery flight looseth a feather which maketh her bald in her age so the traueller in euery country looseth some fleece which maketh him a begger in his youth by buying that with a pound which he cannot sel again for a penie Repentance As wines made of good grapes are more holsome being drawne from their Lees so those which for a good cause depart their country are as men of a singular diuine qualitie to be embraced of all sorts The world AS a house made to dwell in dooth perceiue nothing of it selfe but is subiect to the lord that made it that inhabiteth it so the world perceiuing nothing of it self is subiect to God that made it who made it for his owne vse Lactantius lib. 2. cap. 6. As a Booke deciphers the minde of the authour so the worlde as a written Booke dooth witnesse and contestate the glorie of God and his roiall maiestie Basil hom 1 1. exameron As milke is presently curded so the world presently was Iustinus quaest 3. earum quas gentes ponebant Christianis When we see an excellent peece of workmanship wee praise both the worke and workeman so when we cast our eyes vpon the glorious fabricke of the worlde wee should not onely bestowe commendations vpon it but also magnifie God that made it Theodoretus serm 3. de prouidentia When wee heare an instrument of Musicke melodiouslie tuned consisting of diuerse soundes of Meanes Tenours Trebles Countertenours and Bases we knowe that there is one that dooth thus harmoniouslie order it so when wee see the concordious disposition of the world where things inferiour doe not rise against superiour nor low things against loftie we are to knowe that it is onely God that doth thus moderate them Hector Pintus in cap. 1. Ezechiel When we see in a citie sundrie sorts of people noble and vulgar rich and poore young and olde to liue in loue and peace without iniurying one another we presently iudge that the ruler is iust mightie and wise so when wee view the huge masse of the world and the great concord of so many different things we cannot but wonder at the iustice omnipotencie wisdome of the creator and gouernor of them ibidem Although a tree bring forth many branches yet there is but one roote of all those branches so in the world albeit one man doth propagate and produce another yet there is but one father who hath created al. Chrysost hom 43. operis imperfecti As God is not to be accused of impotencie that he made but one world and not manie so he cannot bee accused of imperfection that he did not make the worlde as soone as hee was himselfe but when hee woulde Iustinus in Resutatione responsionis Gentilis ad 3. quaest Christianorum An husbandman doth sow in one ground wheate in another barly in another other seedes so God hath planted immortality in heauen alteration and change vpon the earth and in the whole world life and motion Trismegistus in Pymandro The loue and vanitie of the worlde AS the fish Lepo or Mole doth sticke vnto sea rockes so many men cleaue vnto the worlde and contemne immortality Clemens Alexandrinus in exhortatione ad gentes As the same cies cannot at one time beholde heauen and earth so the loue of the world and the loue of God cannot dwell togither in one heart Cyprianus de 12. Ascensionibus As children doe more admire and loue a Babie of cloutes then a beautifull woman so worldlinges doe more esteeme the pelfe and trash of this worlde then the pleasures and treasures of heauen Chrysost hom 80. in Ioannem It is in vaine to powre water into a sieue to snatch at the flame of fire and to beate the aire so the loue of the worlde is vaine and extreame vanitie Idem hom 77. in Matth. As pitch doth pollute as lime doth detaine as a snare doth enthrall so doth the loue of the worlde pollute detaine and inthrall Dugo Philonius de scientia bene moriends As the beautie of a whore dooth allure so the garishnesse of the world dooth entice Isaac presbyter de mundi contemptu cap. 2 As the sea doth one while cast shell fishes crampe fishes and weedes vpon the shoare without water and by and by doth suppe them in againe and carrie them into the deepe so the worlde doth sometimes banish vs and sometimes receiue vs and when we thinke our selues safe on the shoare then we perceiue our selues deceyued and tossed with varietie of calamities Hector Pintus in cap. 3. Ezechiel The contempt of the worlde SWallowes as sayeth Solinus doe not build their nests in ruinous houses or in ill-built edifices so neither should men build their Mansions and Tabernacles in this ruinous and tottering worlde Hector Pintus in cap. 10. Ezechiel As they that liue in a shippe are neither fedde nor cloathed of it but haue their maintenaunce from else where so the soules of Christians liuing in this worlde take their celestiall foode and spirituall cloathing not from this Worlde but from heauen Macarius hom 44. A childe when he is hungrie setteth naught by his costly iewelles and sumptuous apparell but onely setteth his minde vpon his mothers dugge whereby he may bee refreshed and nourished so a Christian ought to contemne all the enticements of this
worlde and wholie repose himselfe vpon God Idem hom 45. Children in their nonage delight in trifles but when they growe men they contemne such vanities so worldlinges beeing ignoraunt as children doe loue the vanities of this worlde but wise men growing to some ripenesse in Christianitie doe contemne and despise them Nilus in lib. ascetico As saylers cast their preciousest iewels into the sea to saue their liues so we must cast from vs all the pelfe and pleasures of this world to saue a better life Ibidem A woman that is with childe with a male is lesse troubled both in the bearing and birth so the Euangelicall Margarite is compassed with lesser dolour then worldlie substaunce therefore let vs embrace the first as woorthie of our paines and contemne the other with al the vaine gaines Reason AS a ship that hath firme anchorage can make stay in any hauen so the minde if it be ordered by right reason can liue quietly in any place Plutarchus in Moral As a grashopper and a hauke doe not see alike and as an eagle and a partridge doe not flie alike so all that are partakers of reason are not of like force in the sharpnes of disputation and wittinesse of reasoning Ibidem As a monitor sitting by a boy doeth alwaies admonish him that he offende not so reason being alwaies present with the mind doth not suffer it at any time to erre and offend ibidem It is not enough to haue a sound bodie but it is also requisite that it be of a good habit and strong so the reason ought not onely to bee pure and free from vices but to be couragious and well fortified Ibidem As a sterne and a bridle are not sufficient vnlesse there be some present that can moderate and rule them so eloquence is not sufficient to moderate and gouerne the people vnlesse reason be present also the moderatour of the speech ibidem If there were no sun we should haue eternall night so if we had no reason wee shoulde nothinge at all differ from brute beastes ibidem In a great storme a ship is not stayed vnlesse a weighty anchor be surely fixed in the bottome of the water so in the great hurley burley of businesses greate reason ought to bridle the mind least it be caried away of affections Ibidem The seedes of a Cypres tree are so small that they can scarsly be discerned with the eies and yet a greate and tall tree doeth spring from so small a seede so reason is a very little thing and occult but yet is very great if it shewe it selfe and vnfoulde his force Plin. li. 17. cap. 10. As great weights that no mans strength can peyse are easily hoysed aloft by engines and deuices so that which we cannot doe by force is easily brought to passe by art and reason Idem As horses that are growne fierce and cruel by reason of their often fighting in the warres are deliuered vnto riders and tamers that they may become more gentle and tractable so men that are poud puffed vp through prosperity are to be brought to reasons schoole that they may looke into the imbecillitie of humaine affaires and see the varietie and mutabilitie of fortune and blinde chaunce Cicero lib. 1. Offie As nature doeth not bring forth her goodnesse except it be ripe and mature so the good of man is not in man except perfect reason bee with it Seneca lib. 2. epist 125. As the whole body doth yeelde obedience vnto the soule for by the soules commaunde wee lie downe and rise vp so the whole multitude is ruled by reason and bended by the awe of this commaunder Idem lib. 1. de Clementia cap. 3. As that is not the best ship that is the faireliest painted but that which is best for saile and as that is not the best sword which hath a golden scabberd but that which best cutteth and is best for defence and as that is not the best square which is the beautifullest but that which is the straightest so he is not the best man that is the mightiest or wealthiest but he that is ordered and ruled by right reason and sound iudgement Idem epist 77. As a naughtie boy doeth hate his schoolmaster or any one that wisheth him well and corrects him for his faultes so he that is in loue with his affections doth hate right reason which should gouerne him Philo lib. de sacrific Abelis As it is absurde that a good maister shoulde be vnder subiection to a wicked seruant so is it absurde that the reasonable and immortal soule should be in seruitude to the brutish and corruptible body Thalassus ad Paulinum presbyterum As nature hath giuen to diuers kinds of creatures diuers defences for the preseruation of their liues and safties as strength to Lions swiftnesse to Hartes swimming to Fishes flying to Fowles and cauerns in the earth to creeping thinges so vnto man hath God giuen reason by which he subdueth all other creatures Tyrius Platonicus serm 10. As a ship in a tempest is easily drowned vnlesse the pylot mannage it by his industry so affections doe draw a man from ill to worse vnlesse they be gouerned by sounde and solide reason Antonius ser 76. parte 2. As a ship that wantes a good pylot is driuen in stormy weather against rockes so a man that wantes reason in the mutiny and tumult of his affections is swallowed vp of his passions Laurentius Iustinianus de contemptu mundi cap. 1. Schollers AS one going to fetch fire at an other mans house and finding a good fire there doeth sit him downe by it and there doth stay so some scholers alwaies cleaue vnto their maisters neither doe light their owne wits that at home they may enioy their owne fire Plut. As a birde whatsoeuer meate shee getteth presently carieth it to her yong ones and is neuer the better for it her selfe so some doe therefore learne that they may presently teach others becomming neuer the better them selues Idem As slouthfull and greedy curres doe at home teare and bite the skinnes of wilde beasts but in hunting doe not once touch them so some praeposterously studious do deale only with trifles and neuer come to the touch of learning Idem As many women doe not conceaue by some men but being ioyned to others become fruitefull so there bee some that with some maisters are indocible but doe profit with other teachers because as betweene bodies so betweene wits there is a sympathie and an Antipathie As planters of trees by all meanes seeke their increase so schollers shoulde by all meanes seeke their profit in learning Phillo Indaeus lib. de Agricultura The diuine law pronoūceth those beasts vncleane that doe not chew their cudde so learning pronounceth those schollers vnsufficient and non-proficients who doe not meditate ruminate on those things they heare Philo lib. de agricultura Hunting dogges follow the wilde beast this way and that way so good schollers hunte after a thinge
not vnderstoode this way and that way vntill they attaine the vndentanding of it Cyrillus Alex in Ioan. lib. 1. cap. 2. As husbandmen hedge in their trees so shoulde good schoole maisters with good maners hedge in the wit and disposition of the scholler whereby the blossomes of learning may the sooner increase to a bud As naughtie women hauing trod awry conceale the names of the right fathers of their children so many schollers stealing their learning from diuers authors do conceale coÌ„ceal their names which is palpable theft and no plaine dealing Ingenui pudoris est vt ait Plinius fateriper quos profecerimus et haec quasi merces authori iure optimo pensitanda est ne fures esse videamur Grati ania miesse duco inquit Franciscus Patricius eorum nomina profiteri quos imitamur et a quibus accepimus Studie AS that which thou engrauest in steele and marble with great labour endureth longest so that we learne with great studie we neuer forget As they that loue lightly doe reioice at the presence of a friende but being absent doe easily forgette him but they that loue entirely and dearely doe not suffer that to be absente from them which they loue so some are easily pulled by businesses froÌ„ the studie of philosophie but they that truely loue her neglect all thinges before they will be drawen from her neither can any thinge without her be pleasaunt vnto them Plut. As beastes feede one one where and another another where so one man studieth diuinitie and other law another phisicke another philosophy and an other followeth armes As Hermophrodytes called also Androgyni doe so resemble both sexes that they are neither men nor women so some whilst they study to be both diuines and thetoriciaÌ„s are acknowledged of neither As from the people called Seres there comes the softest silkes and the hardest iron so from some diuers studies and contrarious endeuours doe proceede The Crocodile sometimes liueth in the water and sometimes on the land she layeth her egges on the land and getteth her prey in the water so whilst some studie to be both prelates courtiers they become pestilent members both in Church and court Wine moderately drunke doeth strengthen the sinewes and corroborat the sight but taken immoderatly doeth hurt them both so by moderate study the life is adorned but immoderatly applyed it is much harmed A vine except it be nowe and then pruned perisheth and becommeth barren through her owne fruitefulnesse so a pregnant and fruitfull wit taking immoderate paines in study is consumed by his owne labour Protogenes being otherwise an excellent painter is taxed because he knew no time to take his hande from the table so some studentes and writers are much to blame because they neither knowe time to leaue of their study nor know not when a thing is sufficiently amended Nightingals doe so contend in singing that they die in the contentioÌ„ their breath rather failing them then their song so some by too much study extinguish their health whilst they would be ouercome of none in study they perish in their endeuours Plin. lib. 10. cap. 29. Contemplation AS their eies are dimmed that come out of the clear sun into a dark place so also are the eies of their mind that come from the contemplation of diuine matters vnto humane Seneca As a saphyre is of the colour of a faire skie so contemplatiue men are of a quiet and celestiall conuersation F. Ioannes a S. Gemintano lib. 2. de Metakis et Lapid cap. 6. As the Lazull stone is better the more it doeth resemble a celestiall colour so coÌ„templatiue men are the better the more they resemble celestiall citizens ibidem As the Lazull stone being puluerizd doth cure the quartaine feuer so the contemplation of celestial things doth banish idlenesse Ibidem As the iuice of Mandrake drunke with wine doth make the body seÌ„sles of paine so contemplation mingled with the wine of diuine loue and eternall comfort doeth make the soule forget worldly vanities Ibidem As the wilde fig tree ripeneth the good figge tree so the actiue life maketh the contemplatiue fruitfull Ibidem As a wine cellar ought to be remoued from heate so a contemplatiue life ought to be free from the heat of concupiscence Idem lib. 9. de Artificib et Reb. Artif cap. 1. Sophisters AS iuglers and they that play tricks of legierdemaine doe deceiue vs and that with a certain pleasure so to be entangled in sophistications in ridiculous not dangerous Seneca As meate ill sauouring doeth not seeme to sauour ill to them that haue eaten it so the intricate conclusions and fallacies of Scotistes and Sophisters although they do greatly offend those that are adorned with polite literature yet they offend them nothing at all that are drunke with such trifles nay they seeme vnto them beautifull and elegant As the Panther doeth sauour well but onely to beastes which hee allureth vnto him and not vnto men so Scotus Iâ—â—uell Faber Buridanus Borreus Burleus Clictouius Dorbell Iohannes de Celaia Clilbertus Crab and other such crabbed and obscure Sophisters are more pleasant then any spice vnto beetle-headed plodders but more loathsome then any vncleannes to fine and fresh wits As the hornes of the beaste Bonasus are onely a burthen vnto him and of no vse they are so wounde one within another so sophisters haue logicke and reason but it is so sophisticated that they can wine no bodie by it Plin. lib. 8. cap. 15. As whores do de ceiue yongmeÌ„ by guilefull speeches so sophisters do ensnare fools in the deceitful nets of false syllogismes Olympiodorus in Ecclesiasten cap. 7. A lecherous eunuch would seeme to do much but can doe iust nothing so a bragging sophister woulde seeme to prooue much when he proueth iust nothing Dion Nycaenus de regno orat 4. A wanton ill hunting dog taking a false sent doeth draw by his opening the other dogs after him so an idle headed sophister doth by his quirkes and quiddities drawe the rude companie of foolish people after him Ibidem As grashoppers are full of noice so sophisters are full of wordes Clemens Alex. lib. 1. strom Memorie AS bookes are consumed with wormes that are neuer looked vpon so memory perisheth except it be renued Seneca Little fishes slip through nets but great fishes are taken so small things slip out of the memory when as greate matters stay still Erasmus As pies haue a wonderfull desire to imitate the voice of man so that through extreame endeuour they somtimes kill them selues so it is maruellous pleasant and delightsome to many to learne by heart poems songs and sonnets and to sing them albeit they vnderstand them not Conradus Lycosthenes Rubeaquensis As Lupus Ceruarius a beast ingendered of a hinde and a wolfe doeth in the time of hunger and famine forget his food if so he see any body so from many that presently slippeth out of memory which they purposed to speake of when as they
piety and religion but if thou moderately tastest of it it much profiteth vnto learning and erudition Eras in Simil. If thou moderatly drinkest of Gallus a riuer of Phrygia it cureth the infirmities of the body but if thou immoderately quaffest it it bringeth franticknesse so if thou moderately studiest philosophie it much profiteth but if thou wholy addictest thy selfe vnto the study of it it taketh away the soundesse of minde and filleth thee full of vainglorie ibidem As the herbe Dictamnum draweth darts and arrows out of the bodie Harts shewed first the vse of it so Philosophy doth draw out of the mind the darts of fortune Plin. li. 25. cap. 8. Theophrast lib. 6. cap. 16. As oyle doth asswage the aches of the body so Philosophie doth appease the coÌ„motions of the minde and doth expell the mists of ignorance Plin. lib. 2. cap. 106. As the stone Pyrites dooth not discouer his firie nature except it be rubbed fretted and then it doth burne thy fingers so the force of Philosophie is not perceiued except thou exercisest it As Phisitians when they would giue vnto their loathing patients a medicine of a sharpe and sowre taste doe mingle it with sweet liquor and so palliate the holsome bitternesse so and after the same maner ancient Philosophie seazed vpon those ancient BarbariaÌ„s being couered in the vestments of fables verses and poems and so allured them vnto instruction by cloaking the tediousnesse of discipline Tyrius Platonicus sermone 29. As there is no vse of Phisicke except it banish diseases from the bodie so neither of Phisosophie except it expell vices from the soule Pythagoras apud Stobaeum ser 82 As Gardiners do first water their grouÌ„d so first let vs water our soules with thaâ— which may be safely taken froÌ„ the philosophy of the Heathen that they may the better receiue the spiritual and heauenly seed Clemens Alexand. lib. 1. stromat As the law taught the Hebrewes till thâ— comming of Christ so philosophie afteâ— the maner of a schoolemaister taught the Grecians Ibidem As Agar and Ismael should haue bin subiect to Sara and Isaac so philosophie and the Arts ought to be subiect to diuinitie Manie are so idle and negligent that they take no care for the vine but presently plucke the grapes so manie think themselues so ingenious that they neither regard philosophy nor Logicke nor the phisickes but onely require a bare and naked faith Clemens Alexand. lib. stromat As the light of a Candle is nothing if it be compared to the brightnesse of the sunne so neyther is humane philosophie if it bee compared to Christian Diuinitie As heauen earth and the aire are not to be contemned because some haue abused them worshipping them for God so neither is philosophie to be reiected although many haue abused it but we may lawfully reape profit by it Gregorius Nazianzenus orat funebri in laudem Basilii Euen as when the wooers could not haue the companie of Penelope they ran to her handmaidens so they that cannot attaine to the knowledge of philosophie applie their mindes to things most vile and contemptible Bion the Philosopher Philosophers AS the people called Psylli in Africa and the Marsi in Italie are not onelie themselues not hurt of serpents but cure others being hurt by touching them with their spittle so it is not inough for Philosophers not to bee corrupted themselues with vicious affections but it is requisite that they free others from hurtfull desires by their speech and precepts They say that the Bath-keepers of Asia and Graecia when they would driue the people from them make a smoke in them with Darnell and Cockle which causeth a swimming in the head so Philosophers as often as they would remoue the vnlearned multitude from their bookes they mingle in their writings certain Mathematical nuÌ„bers and figures which doe breede such a giddinesse and dizinesse in their heads that they cast away their bookes Plin. lib. 18. cap. 17. As the highnesse of mountaines dooth lesse appeare to those that beholde them a farre off but when you come nearer them then their height is better knowne so no man knoweth how high loftie the mind of a Philosopher is and what eminencie it hath ouer all humane things vnlesse you nearly contemplate it and come vnto him by imitation Seneca As Tragaedians in Theaters so a Philosopher in schooles is to be heard vntill the end Plut. As a Phisitian more willingly cureth that eie which seeth for many watcheth ouer many so a Philosopher doth more willingly instruct the minde of a prince who is prouident and carefull for manie Idem As manie ignorant men are desirous to taste of the honie of Pontus but when they haue tasted it doe presently vomit it forth againe by reason of the sweetnesse and bitternesse so many curious fellowes desirous to make a triall of the witte and learning of Philosophers and especiallie of Diogenes beeing put downe of them were constrayned forthwith to turne their backes Diogenes in diatribis apud Stobaeum sermone 11. As an husbandman cutteth vp by the rootes thornes and briers and warily and circumspectly pruneth his vines and oliue trees least he cutting away that which is superfluous cut also away that is sound profitable so a philosopher doth vtterly â—oot out of the minds of yong men lust couetousnes enuy such like but he warilie amendeth immoderate shamefastnes least hee shoulde quite eradicate and extirpe it Plutarchus in Moral Sepulchers without are beautifully garnished but within are ful of corruption and dead mens bones so in the opinions of philosophers the superficiall exornation of words being taken away thou shalt finde many vaine and absurd things especially when they discourse of the soule now honouring it nowe reproching it without meane or modestie Chrysost hom 28. operis imperfect Poetrie AS in a Vine clusters of grapes are often hidde vnder the broade and spacious â—eaues so in deepe conceited and well â—ouched poems figures and fables many â—hings verie profitable to be knowne doe passe by a yong scholler Plut. As according to Philoxenus that flesh is most sweete which is no flesh and those the delectablest fishes which are no fishes so that Poetrie dooth most delight which is mixt with Philosophie and that Philosophie which is mixt with Poetrie Plutarchus in Commentario quomodo adolescens Poetas audire debet As a Bee gathereth the sweetest and mildest honie from the bitterest flowers sharpest thornes so some profite may bee extracted out of obscene and wanton Poems and fables idem Albeit many be drunke with wine yet the Vines are not to bee cut downe as Lycurgus did but Welles and Fountaines are to bee digged neare vnto them so although manie abuse poetrie yet it is not to bee banished but discretion is to bee vsed that it may bee made holesome Idem As Mandrake growing neare Vines doth make the wine more mild so philosophie bordering vppon poetrie dooth make the knowledge of it more moderate
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
As the Cedar tree is vnfruitful stiffe so a proude man is vnfruitfull and obstinate Basilius in psal 28. As a blind man may be easily discerned of all so may a proude man that knowes not the Lorde for the beginning of pride is the ignorance of God be easily known as beeing depriued of his greatest lighte Chrysostomus hom de Ozia As the shippe that hath passed many waues and escaped many tempests at the length shipwracking in the very hauen doth loose all the treasure it contained so the proude Pharisie after that he had vndergone the labours of fasting and had performed the exercise of many notable vertues through his pride and arrogancie made shipwracke of them all in the very hauen Idem hom de profectu Euangelij That body which hath lost a good temperature is subiect to diseases so that soule that hath lost humilitie is endāgered with pride rashnes weaknes and foolishnesse Idem ser contra desperationem et superbiam As he that is frantik knowes neither himselfe nor those thinges that are before his feete so a proud man neither knowes him selfe nor any man about him ibidem As couetous men the more they receiue the more they stande in neede of so a proude man the more he is honoured the more honour he desireth Idem hom 1. in secundam ad Thessalonicenses As they that are swelled are not in good health so they that are proude are not in their right wits idem hom 17. in 1. Timoth. As in an heap of wheat the chaffe lies higher then the wheate not that it is worthier but bicause it is lighter being lighter it getteth the higher place so in this life a proude man is lifted aboue an humble man not for his merite and vertue but for his vanitie and false opinion of himselfe and being vaine of himselfe he preferreth himselfe before those of whō hee is excelled in vertue Hector Pint. in c. 15. Ezech. As pride is the beginning of all vices so it is the ruine of all vertues Isidorus They that are sicke of the dropsie by reason of the grossenesse of their bodies seeme to bee in good estate notwithstanding they be full of nothing but water and such euill humours which in the ende are the cause of their death so they that are proud by reason of their ouerweening cōceits seeme to be in greate reputation and credit when before God they are most abominable and detestable Couetousnesse AS fire when there is more wood cast on burneth more fiercely so couetousnesse the more wealth it hath the more it desireth Lod. Granat lib. 2. ducis peccatorum As drink in a dropsie is the cause of greater thirst so riches in couetous men are the causes of greater auarice Ibidem As the hollow spoute receiueth much water yet retaineth nothing but aire so the couetous man gathereth much wealth and yet possesseth nothing but cares As the fish Polypus vseth great skill in taking of other fishes being otherwise a stupide and foolish creature so many men are very wise for their owne lucre and gaine but in other thinges very blockish and brute beasts As vultures doe smell three daies before hande where any deade carkasses will fall and doe flie thither so greedy gapers after liuings doe many yeares before hand long for the death of the possessors Plin. lib. 10. cap. 6. Couetousnesse is like the serpent Hidaspis the more it sucks the more it is a thirst eating men aliue as the Crocodile and it is a vice of as dangerous allurement as the place where the Syrens sitte and chaunt their preiudiciall melody There is a certaine thorne among the Indians the iuice of which being sprinkled into the eies doeth bring blindnesse to all liuing creatures so the dust of golde beeing cast into the eies of men doeth make them starke blind As phisitians say that colde doeth hurte the bones the sinewes and the teeth so Paul doeth say more breefly because he is the master of breuity that couetousnesse is the roote of all euill Chrysost hom 75 in Matth. As bees flock vnto a hony deaw so couetous men hunte after the smell of gaine Plutarchus in Moralibus Meminit eius etiam Maximus sermone 12. As great fishes deuoure the small so couetous cormorants eate vp the poore Basilius hom 7 exameron As gluttons cannot spare any thing from their owne bellies so couetous men cannot spare any thing from their owne purses Idem hom in ditescentes As the sea is neuer seen without waues so the mindes of couetous men are neuer without perturbations cares daungers trembling and feare Chrysostom Hom. 36. in Matth. As a moath doth corrupt a garment so doth couetousnes eat and rust a wretched soule Idem hom 48. As the man of Chios solde his best wine to others and drunke the deade wine him selfe so doe couetous men they enioy the worst of their wealth and keep the best for wormes moathes and rust Plut. As an itchy scabby place standeth need alwaies of friction and rubbing so the thirst of a couetous minde is neuer quenched idem As they that fall a sleepe through heauinesse dreame of sorrowfull things so they that hunt after wealth and are couetous doe dreame of vsury extortion enhaunsing of rentes and such like dishonest gripings Idem As adulterers loue other mens wiues and contemne their owne so some men are more delighted with searching after other mens goodes then with enioying their owne idem As the roote of a reede beeing beaten small and laid vpon the root of ferne doth bring forth a stem and also as the roote of ferne beeing beaten small and laide vpon the root of a reed doeth extract a stalke so in like manner the desire of money doeth driue out of the soule the loue of wisdome and wisdome doeth driue out of the soule the loue of money As among the Myconians baldnes is no vnseemly thing because all are borne bald there so amongst Londoners pride and vsury and among lawyers couetousnes and bribery are counted small faults or rather none because these vices are as a generall murraine among them As an Adamant doth draw iron from a lodestone so the loue of mony doth draw men from christian piety doth call them away from all goodnes neither doth suffer them to sticke vnto Christ In the I le of Chios the face of Diana is placed aloft whose countenance seemeth heauy to those that enter in but chearefull to them that goe out so certaine sordide illiberall pesauntes doe with heauie countenaunces entertaine their friendes fearing least they should put them to cost and shoulde aske any thing of them but they are chearfull at their departure Plin. lib. 35. cap. 5. As the Emmots of India do onely keep the gold digged out of the cauerns of the earth but doe not enioy it so a couetous rich man neither himselfe enioyeth his riches neither vouchsafeth the vse of them to any other Plin. lib. 11. cap. 31. et Herodot lib. 3. Horseleaches and
crablice haue no place for voydance of their excrements and because they are insatiable they swell with sucking of bloude and so burst so a couetous man is choaked with his owne store As that earth which hath vaines of gold and siluer is in a maner barren of all other thinges so they that thirst after golde and siluer and haue conceiued these mettals in their mindes they commonly bring forth no fruit of any good thing The Eagle is the most rauenous among birdes she dieth not by disease nor by olde age but through hunger so a couetous man the more yeares that growe vpon him the more his couetousnesse encreaseth and the nearer he is to his graue the more hungry he is after gaine Plin. lib. 10. cap. 3. In quicksiluer all thinges doe swimme but gold for it draweth this alone into it so nothing doeth settle in the minde of a couetous man but lucre and gaine artes learning disciplines and honesty do float aboue neither haue power to descend into his breast Plin. lib. 33. cap. 6. Hartes when they are constrained to cast off their hornes do hide them especially their right horne that for medicine it may not bee of vse to others so many worldly cormorant rich men when as they cannot vse their riches themselues yet they wil not suffer others to enioy thē Plin. lib. 8. cap. 32. Arist l. 6. de nat cap 5. As idolaters sacrifice oxen to their idols so couetous men sacrifice their soules vnto their wealth Chrysost hom 64. in Matth. As he that is sicke of a feuer doeth not quench his thirst by drinking but doeth more inflame it so he that is diseased with couetousnesse when he receiueth money is not therewith satisfied but doeth more kindle it ibidem As a drunkard is vexed with greater thirst then he that vseth wine moderately and as fire is made greater by adding of fewell so the desire of money is more encreased by the plenty of gold idem hom 1. in Matth. As an eunuche doth lament because he cannot performe his desire with a virgin so doe all couetous people that gape for wealth Idem hom 74. As he that seeth a golden cup precious stones and costly apparell in darkenesse cannot discerne the worth of it so a couetous man can by no meanes perceiue the beauty of the best thinges Ibidem As they that gathered more Manna then was permitted had more wormes and more corruption so haue couetous men that gather more wealth then they should idem hom 4. in 1. Cor. As Pharaoh compelled the Israelites to spende their time in gathering strawe and stubble so the deuill constraineth couetous men to consume their time in gathering clay and durt for what is gold and siluer but clay durt idem hom 40. in Mat. As hell is neuer satisfied so couetous men haue neuer inough August epist 3. ad Ioannem comitem As the birdes Seleucides are insatiable in the eating of locustes so are couetous men in gathering of riches Isidorus Clarius oratione 36. contra auaros As a shadow doeth hinder the light of the sunne so couetousnesse doeth hinder the light of grace F. Ioannes a S. Geminiano li. 1 de Coelo et Elementis cap. 8. As the shadow of the earth doth cause an eclipse of the moone when the earth commeth betweene the sunne and the moone so the desire of earthly thinges doeth cause the eclipse of the soule when it is put betweene the soule and God Ibidem As a shadowe doeth either represse or altogether extinguish heate so couetousnesse doeth either diminish or extinguish the heate of charitie Ibidem As a shadow is an induction to sterilitie for not any thinge encreaseth where there is continuall shade so the seede of the diuine word cannot take encrease and bring forth fruite where there is couetousnesse and care for riches Ibidem As the shadow is a friend vnto serpents and a nourisher of snakes so ceuetousnesse is most acceptable vnto infernall serpents that is vnto deuils because by it they most of all entangle and ensnare soules Ibidem As a shadow hindereth the ripening of fruites so couetousnesse hindereth the fruites of repentance ibidem As a shadow bringeth darknesse and darknesse feare so doeth couetousnesse least it loose that it hath gotten Ibidem As a shadow prouoketh sleep and that by reason of the coolnesse so couetousnes induceth sleepe that is profoundnesse and vnmoueablenesse in sinne ibidem As certaine cauernes in the mountaine Aetna doe alwaies burne by reason of the aboundance of sulphur so is couetousnesse alwaies on a lighte fire by reason of the greedinesse of gaine Idem in eod lib. cap. 58. The Arabian Onix stone is of a blacke colour with white streakes so couetous men although they bee painted with honours yet they haue blacke and filthy mindes Idem lib. 2. de Metallis et lapid cap. 3. Dioscorides saith that the Onix stone either worne about the necke or caried in the hand bringeth sadnesse multiplieth feares and moueth the minde to strife and contention so also doth couetousnesse it bringeth sadnesse when it hath not what it desireth and feare to loose that it hath and strife because Meum and Tuum as Seneca saith are the causes of al strife Ibid As the Onix stone cannot hurte in the presēce of the Sardyan stone so couetousnes cannot infect him in whome the loue of God is for where the loue of God is there the loue of this worlde hath no place Ibidem As an onyon is of a cold and glutinous nature as saith Dioscorides so couetousnesse doeth coole the soule by excluding the heate of charitie and doeth holde it fast by reason of the viscous lyme of wealth Idem lib. 3. de vegetabilib et Plant. cap. 6. An Onyon as sayth Dioscorid doth yeeld little nourishment vnto the bodie so couetousnesse doth yeeld little nourishment to the bodie but none at all to the soule Ibidem As Onions do prouoke choler so dooth couetousnesse prouoke anger Ibidem As Henbane bringeth death to the bodie by bodilie sleepe so couetousnesse bringeth death to the soule by spirituall sleepe Ibidem As rauenous birds do loue to liue alone as sayth Aristotle so doe couetous men Idem lib. 4. de Natatilib volat cap. 9. Rauenous Birdes doe driue their yong ones from them so soone as they can flie so doe couetous peole put out their children as soone as they can shift and casseir their seruants as soone as they haue serude their turnes Ibidem As Griphons keepe Mountains wherein are precious stones but neither vse them themselues nor suffer others to enioy them so doe couetous men deale in keeping their wealth Ibidem ex Isidoro As a Hogge seeketh for his meate in durt and myre so a couetous wretch seeketh for felicitie in Siluer and Golde Ibidem As a horseleach hath a triangular mouth and a trunke in it with which shee dooth drinke blood and when shee hath drunke inough she vomiteth it out again that she may sucke more
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
mountain is most delicate for pasture fruits and fouÌ„tains so the diuell persecuting maÌ„ doth ouertake him among the delights pleasures of this world ibidem The serpeÌ„t Amphisbena hath two heads at either ende one so hath pleasure two heads that is two capitall vices Luxurie and gluttony idem lib. 5. de animalibus terrestribus cap. 121. A snaile by leisure creepeth to the tops of Trees and there eates the leaues and wheresoeuer shee creepeth shee leaueth a slime behind her so the pleasure of the flesh by little and little increaseth ascendeth to the top of great trees that is it doth possesse and ouercome great men as gluttony ouercame Adam and luxury Dauid Salomon and eateth the leaues that is doth deuastate the ornamentes of vertue in theÌ„ and whersoeuer it creepeth it leaueth impure slime behind it that is infamous examples and a corrupted memory ibidem Drunkennesse LAsie curs are busie vnder the table but idle in hunting so it is ignoble base to be free speech'd in thy cups and a cowarde in talke when thou art sober Putarchus As the caske is broken by the working of wine and that commeth aloft which lay in the bottome so drunkennes doth discouer the secrettest thinges of thy brest Sen. As they that are ouerburdned with wine cannot keepe their meate but all goes out together so doth also the secrets when wine abounds Seneca As the fishes called Polypi do not stretch out their clawes but for meate so some do measure all their felicitie by meate and drinke Plut. Plin. lib. 9. cap. 29. Lysimachus by reason of thirst was constrained to yeelde himselfe vnto the Scythians afterwardes when hee had drunke colde water good God sayd he for how shorte a pleasure haue I giuen awaie my happinesse so also we shal be constrained to saie if wee fall into a long disease for a drunken feast or a little Venery Flies and such like creatures doe liue by sucking and therefore in stead of a tongue they haue a trunke so thou shalt see some drunkards who liue onely by drinke and care for no meat As frugality is an inducement to fasting so is drunkennes vnto lasciuiousnesse Basilius hom 1. de ieiunio As ships taken with a violent tempest are forced to cast their goods ouer boorde so drunkards ouertaken with wine are forced by vomit to disgorge themselues IdeÌ„ hom de ebrie luxu As brightnesse doth dimme the sight and terrible soundes amaze the hearing so drunkennesse doth dull the vnderstanding and astonish the memorie Ibidem As valleys are full so long as the lande floude lasteth but are drie and emptie when it is gone so drunkardes beeing full of Wine doe spue and caste but a little after are oppressed with thirst Ibidem As when a feuer is past the weakenesse remaineth so when drunkennesse is gone the effectes continue which torment both body and soule Chrysost hom 58. in Matth. As Scylla and Hydra among the Poets are armed with many heads so is drunkennes hence fornication hence effeminacie hence wrath hence inordinate loues proceed Idem hom 71. As too much raine glutteth the earth that it cannot be tilled so too much drinke so drowneth the soule that it admitteth no spiritual culture Augustinus sermo de â—brietate vitanda As in fennes serpentes and venemous worms are engendered so in drunkardes moist braynes are manie vices bredde Ibidem Adultery AS the Coockowe layeth egges in other birdes neastes so some men doe make other mens wiues mothers Plinius libro 10. cap. 9. A Pilot that maketh shipwracke in the Hauen is worthie of no pardon so hee or shee that hath attained the Hauen of mariage and then shipwracke their chastitie are worthy of no fauour neither with God nor man As couetousnes encrocheth vpon other mens goods so adultry entreth vpon other mens wiues As rust defaceth the brightest iron so adultery corrupteth the purest paragon In a honny combe there are two things honny and waxe In like manner in the face of a Harlot there are two thinges beautie of countenaunce and sweetenesse of speech The waxe doth kindle the fire and the honey doth yeeld sweetnesse so the beauty of an harlot doth inflame the flesh with the fire of lust and doth subuert the minde by the inticement of alluring speech The hony doth distil froÌ„ the waxe whilst the harlot doth sweeten her words Hugo Victorinus lib. de carnalibus nuptiis vitandis The panther is so greedie of the exrements of a man that if they be hanged out of his reach he killeth himselfe with reaching at them so that which is the filthiest is the sweetest vnto some men that like horses neigh after their neighbours wiues Plinius lib. 8. cap. 27. cap. 17. eod libro As some through the stupour of their senses and corrupt tastes doe not taste the sweetnesse of meates so adulterous and libidinous Epicures haue no taste of true glorie Cicero Philip. 2. As they are filthy creatures that reioyce wheÌ„ they enioy their adulterous pleasures so are they wicked that desire them with a libidinous minde Idem lib. 4. Tusc quaest As Ioseph lost his coate by his chastitie so leachers lose their good names by fornication and adulterie As Goates and Swine are filthie creatures so are adulterous persons which are rightly compared vnto them As chast men haue their conuersation in heauen so adulterous leachers haue theirs in hell As Tarquinius Superbus king of the Romanes was banished with his sonne Tarquinius Sextus for the deflouring of Lucretia a noble and honourable matrone so Lodouicus Gonzaga for his adultery was beheaded of the citizens of Mantua As the Chrysolite being worne on the finger of an Adulteresse so detesteth the crime as it cracketh in peeces by meere instinct of nature so the Vnicorn is such a foe to adulterie and such a friend to chastitie as he alwayes preserueth the one and killeth the other Munster writeth in his second Booke fol. 45. that in some part of Englande and Scotland there is great store of the best kinde of Ieat stone If any bodie drinke the powder of this stone in water if the same partie bee contaminate with libidinous actes the same bodie our of hande shall bee enforced to make vrine and shall haue no abilitie to keepe it backe but if a virgine drinke of it there is no power to make vrine followe so the iuyce of the Basco leafe so abhorreth vnlawfull lust as it will not by anye meanes bee digested in the stomacke of a Strum pette As Teundezillus King of Spaine for committing violent adulterie with a Ladie of a Noble house was depriued both of lyfe and Kingdome so Galeatius Maria Duke of Millaine committing adulterie with a Citizens wife of the same was by the same Citizen slaine being at a Masse As Anthonius Venereus Duke of Venice caused his owne sonne to die in prison because hee had rauished a maide so Hippomenes taking his daughter Limon in adulterie caused her to be deuoured of
flatterer in silence doeth commend by his countenance and gesture Idem As hunters do the more easily deceiue wilde beastes when they assaulte them as though they wer doing some other thing so a flatterer doeth most of all then clawe and glauer when he seemeth not to praise Idem As the running streame is of no certaine colour but alwaies resembleth the colour of the grounde it glideth ouer so a flatterer is alwaies vnlike himselfe fitting himselfe to the present occasion Idem In a Comedie of Menander a false Hercules is brought in bearing a bumbast and a counterfeit club without substance or solidity so the libertie of a flatterer is hollow and vnsound Idem As a glasse doeth imitate whatsoeuer obiect is opposed against it so also doth a flatterer Idem As a shadow doth go whither thou goest and seemeth to doe what thou doest so a flatterer doth follow thee whither soeuer thou turnest thy selfe Idem As a Chamaeleon doth chaunge himselfe into all colours except it be into white so a flatterer will imitate thee in all thinges except it be in that which is honest Plin. lib. 8. cap. 33. As vnskilfull painters when they cannot delineate those things that are beautifull do blaze their portraitures with warts wrinckles so a flatterer doth represent the intemperancy and wrath of a friende Idem As there be meates and condimentes which neither doe make bloude nor begette spirite neither doe strengthen the sinewes nor encrease the marrowe but onely doe procure lust maketh the belly flatuous and doe swell the body such also is the speach of a flatterer it onely stirreth vp and prouoketh vnto vice and wickednesse but barren to any good Idem As painters by shadowes and obscurities doe illustrate thinges that be glorious and brighte so a flatterer praising diuers vices in others that are absent doth nourish and cherish them in his friende that is present Idem As Oratours do sometimes bring in another person speaking either that they may procure more credit or that they may auoid enuie so a flatterer reporteth what hee hath heard of others as concerning his friend albeit he hath hearde nothing at all Idem As wine being mingled with the iuice of hemlocke doth make the poyson vncurable which of it selfe is an antidote against this aconite because the heat of the wine doeth presently carry the strength of the poyson vnto the heart so a flatterer vnderstanding that liberty of speach is a remedy against flattery doth mingle it with his adulation that it may be the more hurtfull Idem Glasse doeth wonderfully imitate chrystall a base thing that which is most precious so doeth flattery imitate friendship a vile thing that which is most excellent Plinius libr. 9. cap. 29. et libr. 37. capite 2. As the libarde through his sweete sauour doeth allure other wilde beastes vnto him and so doth kill them so flatterers through their faire speaches doe allure men vnto them and do destroy them Plin. lib. 8. cap. 17. As the beaste Hyaena counterfeiting mans voice and by hearkening doth learn ones name whome she calling foorth deuoureth so flatterers by faire speech doe allure til they haue drawn into destructioÌ„ Plin. lib. 7. cap. 2. As all fishes are not allured by one bait but some with one some with another whereupon skilfull fishers doe especiallie fish with that baite which they are delighted with so a flatterer finding the dispositioÌ„ of a man what he delighteth in and what he abhorreth with that thing he tickleth and gulleth him in which he taketh greatest pleasure As the serpent Cerastes is not bred by the Cipres tree by reason of bitternes nor by the Boxe tree by reason of hardnes so the plague of flattery doth flie from graue and seuere dispositions but doth sease vppon effeminate and delicate natures Plin. lib. 7. cap. 24. As Panthers haue a sweete smell but a deuouring mind so haue flatterers Straight trees haue crooked roots smooth baites sharpe hooks the fairer the stone is in the Toades head the more pestilent is her poison in her bowels so flatterers talke the more it is seasoned with fine phrases the lesse it sauoreth of true meaning Hypocrisie Hypocrites AS the Tyger when hee hunteth for his prey doeth hide his clawes so hypocrites for their commodity speake faire when they meane ill As the Pyrit stone is then most horte when it looketh most cold so when hypocrites looke the most demuâ—e they meane the most mischeefe As Ianus was double faced so hypocrites are double hearted As sepulchers are beautious without but full of corruption within so hypocrites seeme outwardly religious but inwardly are replenisht with iniquitie As he that takes the muster of men doth diligently viewe their bodies and agâ— to see if they be sit for the warre so the Lord making choice of soules for the spirituall warfare doeth search into their wils and if he finde any hidden hypocrisie â—he reiecteth the man as vnsitte to bee enteâ—alned but if he finde him worthie hee bestoweth his grace vppon him Cyrllus Ierosolymit catechesi 1. As the fish Polypur to catch his prey uâ—neth himselfe into the color of euery stone he meets with so hypocrits to satisfie their wils turne themselues into the condition of euery company they are sober with the sober vntemperate with the vntemperate irreligious with the Atheist and precise with the puritan Basil hom 7. exameron As foolish women when they lacke naturall beauty doe painte themselues so wicked hypocrites when they wante inward vertues assume outward semblances Gregorias Nazianzenus orat in funere patris As the Chamaeleon assumeth all colours but white that in the meane while I may speake nothing of Proteus the Aegyptian sophister so an hypocrite is all thinges but a good christian simple hearted and honest such an hypocrite was Iulianus Apostata Idem orat 1. in Iulianum A sepulcher seemeth beautifull so long as it is shut but when it is open it is stincking and horrible so hipocrites so long as they are not known seem iolly fellows but when they are laid open they are abominable Chrysost hom 45. operis imperfecte As a stage player taketh vpon him an other mans person sometimes being a seruant and sometime a Lorde so an hypocrite taketh vpon him the person of an honest man when indeed he is a very knaue Idem in sermone de Ieiunio As he that represents Agamemnon is not Agamemnon so an hypocrite seeming an honest man is no honest man Augustinus lib. 2. de sermone domini in monte The Estrich seemeth as she woulde flie yet hath no vse of flying so hypocrisie seemeth to haue the image of sanctity but is ignorant of a sanctified life Gregorius libr. 7. moral cap. 15. Bull rushes and sedge haue a show of greennes but beare no fruit so the life of hypocrites Idem lib. 8. cap. 27 As Symon Cyrenaeus caried Christes crosse of constraint and not willingly so hypocrites do the worke of Christ vnwillingly executing that openly
this worlde ibidem As Ismael the sonne of Nathaniah did weepe with the friends of Godoliah whom hee had slaine so heretikes so do hypocrites weepe for that which they wish most harme vnto F. Ioannes a S. Geminiano libro 5. de animalibus terrestribus capite 72. A panther by the beauty of his skinne and sweete smell of his breath doth allure other beastes vnto him but by the fearefulnesse of his head he feareth them away whereupon he hideth his head till he hath laide hold on them that come to see him so heretikes and hypocrites outwardly pretending great sanctity and by the fame of their doctrine which they colour with deuotion and simplicity hiding the malicious heade of their corrupte intent they draw many simple and ignorant auditours vnto them and do destroy them with their poysonous doctrine ibidem As young Lyons doe teare and rent the wombe of their dammes in bringing them foorth so heretikes doe rende and teare in peeces the vnity of the church their mother who spiritually doeth bring them forth Idem libro 5. de animal terrest capite 108. When the time approacheth of the Vipers bringing foorth her young ones doe not stay the operation of nature but gnaw her sides in sunder and so come foorth with the destruction of their damme so heretikes being bredde in the wombe of the Church their mother not staying for nor sustaining her correction by rebellion doe depart from her and whilst they gnawe in sunder her vnity as much as lies in them they labour to bring her vnto destruction Ibidem Yong Panthers hating their dās do beat in peeces with their hooues the wombs of their dams because they resist their egresse and deliuerance wherupon a panther bringeth not forth but once so heretikes with their nailes that is with their malignāt doctrine do teare in peeces the vnitie of the church their mother because shee doeth resist their perfidy ibidem A Wolfe infecteth the wooll of that sheep he woorieth so that a garment made of it prooueth lousie as saith Isidore so an hereticke by his biting doth corrupt the simplicity of mans conuersation and maketh it to abounde with lice that is with corrupt workes ibidem Death AS he is to bee called a skilfull Phisitian that can so temper his medicine that it bringeth health which is the ende of his phisicke so is he to be termed truly wise who hath so learned to lead his life that a good death may follow As the hearbe colloquintida is most bitter so is the memory of death to a rich couetous man F. Ioannes a S. Geminiano lib. 3. de vegetabilib plant cap. 40. As Colloquintida doth stretch out her braches a far off so death doth stretch out himselfe so far that none can escape him ibid. As that Colloquintida is most poisonous and deadly which growes alone so is that death most feareful vpō which a pure consciēce true repētāce doth not attēd ibid. As that Colloquintida is good according to Macrus which is white so is that death which is religious ibidem As by a serpent the death of man came so by the death of man a serpent is ingendered that is of the marrowe of his backe bone as saith Hippocrates The beast Hyena hath the necke of a Viper the backe of an Elephant the greedines of a Wolfe the mane of a horse the voice of a man and is sometimes male and sometimes female so death is likened to a Viper for his swiftnesse to an Elephant for his force and violence to a Wolfe for his voracity to a horse for his vnbridlednesse to a man for his deceiptfulnesse and to male and female because it takes awaie both kindes As the ashes of a Scorpion drunk in wine is a remedy against the stinging of a Scorpion so the meditation of death is a remedy against sinne which is the cause of death Gemin lib. 5. de animal Terrest c. 80. As in sleepe there is no remembraunce of labours so the saintes by the sleepe of death do rest from their labors idem lib. 6. de homine Memb. eius cap. 45. As a man whilst he sleepeth feareth the power of no aduersary so the saints by the sleeep of death are taken out of the hands of al aduersaries and do enioy the security of eternal safety ibidem As a Waspe stinging a stone doth not hurt the stone but her selfe by loosing her sting so death lost his sting by running vpon life which is Iesus Christ Athanasius de passione domini As water falling vpon the earth is swallowed vp of it so that it is no more seen so a man by death falling into the earth is so consumed and destroyed that he is neuer founde againe in the condition of his mortall state Idiota de contemplatione mortis cap. 10. As all riuers runne into the sea so all they that come into this fluctuous life must enter into the sea of death For death is the punishmente of all the tribute of all the prison of all the conquerour of all and the receptacle of all Ibidem cap. 13. As he that woulde conquer a castle at the first doth make way to the ruine with his greater shot after hee doeth assault inuade and possesse it so dealeth death who first sendeth his battering shotte of greate sicknesse and infirmity which doth so vanquish and breake the naturall strength of the body that the soule can no longer defend her castle and then death seiseth vpon it Ludo. Granat l. 1. ducis peccat As for the biting of an aspe there is no remedy vnlesse the parts infected be cut away so certaine vices are healed onely by death Aristot. As pilgrims are cheerfully welcommed into Innes or lodginges yet ere their departing some account of expenses is made vnto them so though we haue a litle shew of pleasāt entertainment in this world yet at our deaths we must render a seuere and strict account for the same Stella de contemptu mundi As no man doth maruel that that is molten which might be melted or burnt which is combustile so to be dead is not to be maruelled at because we are mortall Plut. As borrowed money is willingly to be paide againe so our life which God hath lent vs is without repining to be rendered to him againe when he cals for it idem No man taketh it in ill part to haue a candle lighted but euery one misliketh to haue it put out so we reioice at a birth but sorrow at death Idem He that beyond measure is giuen to wine doeth also sucke vp the dregs so there are many that loue their liues so wel that they would not die no not in old age Sen. As he is more prosperous whom a speedy wind bringeth into the hauen then hee that in a calm is wearied vpon the sea so hee is more fortunate whom speedy death taketh out of the miseries of his life Seneca As fire burneth fiercely when it hath store of fewel but