burne but become brighter so the soule being endued with Faith doth resist the heate of persecution and by it becomes more glorious Iâ—idorus As Quick-siluer is the Element or matter of all mettals according to the Phylosopher so Faith is the foundation of all vertues As the Almond tree flourisheth before any other tree so Faith ought to flourish before any other vertue As wee cannot liue without the elements so we cannot attaine knowledge without Faith Clemens Alexander lib. 2. Stromat As nothing is delectable vnto meâ— without light so nothing is acceptable vnto God without Faith Origenes lib. in Iob. As a light is not lightned of Oyle but is nourished by Oyle so Faith doth not grow of works but is nourished by workes Chrysostomus hom 18. operis imperfecti HOPE EVen as an Anchor fastened into the earth keepeth the Ship safe which stayeth in the midst of the waues and maketh it that it feareth not the billowes of the raging Sea so liuely Hope being firmely fixed vpon the heauenly promises preserueth the minde of the â—fighteous vnremoued in the middest of the waues of this world and maketh it that it contemneth and despiseth all the storme and tempest of the winds Lod. Granat lib. 1. Ducis peccat Euen as a Sonne in all his troubles and necessities which happen vnto him trusteth and affianceth his repose in his Father especially if he be rich and powerfull that his helpe and fatherly prouidence will not at any time faile him so should man haue this heart of a Sonne to God his Father who both can and will helpe his children better then all the Fathers in the World Idem lib. 2. Ducis peccatorum As a Ship by the anchor is kept from the violence of the tempests so the soule by Hope is kept from the rage of temptations F. Ioannes a S. Geminiano lib. 9. de Antificib reb Artif cap. 70. As a staffe doth support a man so doth Hope ibidem As the hâ—sbandman soweth his land in Hope of fruit so men performe the duties of Christianity in Hope of heauen Macar hom 14. As a Mearchant taketh paines to furrow the vast Ocean in hope of earthly gaines so a Christian strugleth through the waues and billowes of this life in hope of heauenly reward Basil. in Psal. 1. As the hope of a Crowne and victory maketh the discommodities of war tollerable so the hope of heauen maketh the griefes and turmoyles of this life portable Chrysost. lib. 3. de prouidentia Dei As an helmit defendeth the Head so hope defendeth the soule idem homilia nona in priorem ad Thessalonicenses As Pillers support and vphold earthly buildings so hope supporteth and vpholdeth spirituall buildings Laurentius Instinianus in ligno vitâ— c. 2. de spe As it did not hurt Rahab to dwell with the people of Iericho but her faith kept her safe so sin doth not hurt them that in Faith and Hope doe expect their redeemer Macarius hom 31. As without sustenance the body would sinke so without hope the heart would burst As Abraham begat Isaac so Faith begets Hope CHARITIE AS the Physitian hateth the disease yet loueth the person of the diseased so wee must loue that in our neighbour which is good and made of God and abhor that which man and the Deuill haue made euil Lod. Granat lib. 1. Ducis Peccat As the members of the same body albeit hauing diuerse duties and functions and differing also in forme doe tenderly and mutually loue one another because they liue by one and the selfe same reasonable soule so much more ought faithfull Christians to loue one another who are made a liue by that diuine Spirit who by how much he is more noble by so much also hee is more powerfull to knit and vnite those together in whom he dwelleth ibid. In the Temple there was not any thing which either was not Gold or that was not couered with pure Gold so it is not lawful that any thing should be in the liuely temple of our soule which is not either charity or ouer-gilded and deaurated with charity Idem lib. 2. Ducis Peccatorum Euen as all the life of the body proceedeth from the soule so all the dignity and worth of externall vertues proceed from the internall but especially from charity Ibidem As Gold excelleth all other mettals so Charity excelleth all other vertues whether theologicall or morall Geminianus lib. 2. de Meiallis lapid Cap. 40. As in a materiall building one stone is knit vnto another by lime and morter so in the spirituall building one Christian is ioyned to another by charity Chrysostom hom 7. operis imperfecti As death is the end of sinne so is Charity because hee that loueth God ceaseth to sinne Ambrosius lib. de Isaac anima As Harts in swimming ouer a riuer by holding vp one anothers head doe helpe one another so wee sailing ouer the Sea of this world by charity should helpe one angther August lib. 83. quaest 8. As Ginger is medicinable against the cold causes of the breast and lungs so charity is a medicine against the cold icenesse of niggardice and auarice Geminianus lib. 3. de vegetabilib plant cap. 5. As a roote is ingendred of moisture and celestiall heat so charity groweth from the moisture of deuotion and supernall heate of the holy spirit Idem lib. 3. de veget planâ— cap. 9. As the Cipers tree is very fragrant in sauour so the odour of Charity is so sweete vnto God that without it nothing smelleth well Ibidem As the same hand is diuided in diuers fingers so the charity of many doth make them one yet they are seuered Plut. As fire in all shops is an instrument for all artisans and workemen so nothing is well done without charity As the Sunne is of an vniting vertue for it vniteth the planets in their effects so charity doth spiritually vnite and therefore it is called the bond of perfection because it perfectly vniteth the soule to God and bindeth the hearts of the faithfull together F. Ioannes a S. Geminiano libro 1. de caelo clementis cap. 13. As the Sun is of a reuiuing nature so is charity aâ—d doth translate from death to life ibidem As the Sun is of an attractiue power to draw vapours vpwards so is charity for it healeth the heart and draweth vp the affections to God ibidem As the Sunne and the fire are neuer without heat so charity is neuer without works and well doing ibidem As the Sunne and the fire are communicatiue of themselues so also is charity ibidem As fire most actiue among the elements so is charity most actiue among the vertues ibidem As a light is not diminished by participation so charity is not lessened by being deuided to many but rather augmented ibidem As heate is the chiefe agent in generation so is charity in producing the workes of vertue ibidem As heate mollifieth hard mettals so charity softeneth hard hearts ibidem
soule by excluding the heate of charity and doeth hold it fast by reason of the vicious lyme of wealth Idem lib. 3. de vegetabilib Plant. cap. 6. An Onyon as saith Dioscorid doth yeeld little nourishment vnto the body so couetousnesse doth yeeld little nourishment to the body but none at all to the soule ibidem Onyons doe prouoke choler so doth couetousnesse prouoke anger ibidem As Henbane bringeth death to the body by bodily sleepe so couetousnesse bringeth death to the soule by spirituall sleepe Ibidem As rauenous birds doe loue to liue alone as saith Aristotle so do couetous men Idem lib. 4. de Natatilib volat cap. 9 Rauenous Birds do driue their yong ones from them so soone as they can flie so doe couetous people put out their children as soone as they can shift and casseir their seruants as soone as they haue serued their turnes ibidem As Griphons keepe Mountaines 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 Gold ibidem As a horse-leach hath a triangular mouth and a trunke in it with which she doth drinke blood and when shee hath drunke enough shee vomiteth it out againe that shee may sucke more as Isidore saith so couetousnesse hath a triangular mouth that is three wayes of ill getting to wit by rapine theft and vsury whose trunke is vnsatiable desire with which it sucketh out the blood of the poore as it manifestly appeareth in vsuries by which when it hath filled the purse then it vomiteth it forth againe that is it putteth that gaine out againe to vsury that it may gaine more Idem lib. 5. de Animalib Terrestrib cap. 10. As a dogge lying vpon hay eateth none himselfe nor suffereth others to eate so doth a couetous man ibidem As certaine Serpents keepe Balsamum but haue no vse of it nor suffer others to vse it so doe couetous men their riches ibidem As Bees gather hony of flowers and die in the dregges so doe couetous men ibidem As a spider in a short time maketâ— her webbe which the wind as soone breaketh so a couetous man soone gathereth a great deale of wealth together which misfortune soone scattereth ibidem As an Ape huggeth her young ones so a couetous miser huggeth his wealth Ibidem As the leaprosie corrupteth all the members so couetousnesse infecteth all the affections Idem lib. 6. de homine â—â—mbris eius cap. 10. As a leaper hath diuers spots so a couetous man hath diuers vices ibidem As the ancient Greeke and Latine Poets made Tantalus a mirrour of couetousnesse who was tormented with hunger and thirst notwithstanding he stood in a riuer vp to the chin and had goodly Apples hanging ouer his nose continually so our English moderne Poets note aboue all others Iustice Randall of London to be infected with the same vice a man passing impotent in body but much more in minde that dying worth many thousands and leauing behind him a thousand pounds of gold in a chest full of old bootes and shooes yet was so miserable that at my Lord Maiors dinner he would put vp a Widgen for his supper and many a good meale did he take of his franke neighbour the widow Penne. As pride is the soules â—impanie and anger the soules phrensie so couetousnesse is the soules dropsie Luxurie AS wood preserueth fire so the thought preserueth and nourisheth desires and concupiscences Like as fire worketh wood altogether into fire so lust wholy alienateth man into lasciuiousnesse As smoake driueth away Bees so luxurie driueth away spirituall graces Basilius hom 1. de ieiunio As fire changeth hard and cold iron and maketh it as fire so lust tameth iron and hardy minds F. Iohannâ—s à S. Geminiâ—no lib. 1. de caelo elementis cap. 47. As out of two flints smitten together there comes out fire so out of the vnchast touch of man and women there comes out the fire of concupiscence and luxurie ibidem As â— wall although not burnt of a candle yet it is blacked so if women cohabitate with men the Diuels Bird-lime shall not be wanting Hieronymus As wee may easily fall into a pit but not so soone get out againe so wee may easily fall into the sinne of luxurie by reason of our naturall corruption but wee can hardly get from it As sulphur is hot and therefore soone fired so is luxurie As God hath giuen eyes vnto vs not to looke for our pleasure but for things necessarie for our life so hath he giuen vnto vs genitors for none other cause but to encrease the world as the name of them may teach vs. Lactantius lib. 7. cap. 25. As drunkards doe spue forth lewd speeches so luxurious persons doe vtter lasciuious and obscene words Chrysostomus oratione 5. aduersus Iudoeos As a Pylot maketh shipwracke in the hauen obtaineth no pardon so pollution of wedlocke-state in marryed persons hath no defence either with God or man Idem hom 3. de Ozia As hee that was possessed of the Diuell liued among the graues and cut himselfe with stones so luxurious persons liue among harlots who are full of stinch and filthinesse and cut themselues with vices which are sharper then any stones idem hom 29. As it is vniust through couetousnesse to encroach vpon any mans liuing so is it vniust through lust to subuert the limits of good manners Augustinus lib. 15. de ciuitate Dei Fire is extinguished two wayes either by withdrawing the fewell or by casting on water so the fire of luxurie is quenched two wayes either by withdrawing the fomentations of the flesh or by casting vpon it the cold water of repentant teares Hugo Victorinus lib. de carnalibus nuptijs vitandâ—â— Enuie AS a worme bred in wood consumeth it so also is enuy bred in the heart and the heart is the first thing that it excruciateth and when it hath corrupted the heart it also taketh away the naturall colour of the countenance The Serpent Porphyriuâ— hath poyson but because hee is without teeth he hath it onely for himselfe so some do enuie and malice but they hurt none but themselues because they want abilitie Take away the fewell and the fire goeth forth so take away the occasion and enuy ceaseth Plut. Dogges barke at the vnknowne but â—e gentler towards them they know 〈◊〉 Heraâ—litus said so enuy doth most â—nnoy men newly aduanced but is not â—o raging against those whom it hath â—â—ene acquainted with Idem As venome doth deuoure Iron so â—â—th enuy consume the possessours of it 〈◊〉 hom de inuidâ—a As Vipers are brought forth by â—â—ring in peeces their dammes belly â—o enuy doth gnaw in sunder the soule â—f the conceiuer Ibidem Vultures and Flies flie ouer sweete Oyntments and pleasant Medowes â—â—d seaze on Carion and vlcers so
condemned to dye so the Suns face was couered when Christ was condemned to dye As Dauid rent his garment when he heard of Ionathans death so the Temple rent his vaile when it heard of Christs death As the King of Niâ—iuy threw vp dust vpon his head when he and his subiects were appointed to dye so the Graues opened and threw vp dust vpon their Heads when Christ was appointed to dye As Iob cut his haire when he heard of his Childrens death so the stones were cutt in peeces and cloue asunder when they heard of Christs death As there were foure riuers in the terrestriall Paradise which watered the whole earth so in Christ who is our Paradice there are found foure fountains The first fountaine is mercy to wash away our sinnes with the water of remission The second is of wisdomc to asswage our thirst with the water of discretion The third of grace to water the plants of good works with the dew of deuotion And the fourth fouutaine is to season our affections with the waters of emulation Bernar dus sermone prima de natiuitate Christi As the Sunne exceedeth all celestiall lights in quantity brightnesse dignity and power so Christ excelleth all the Saints in goodnesse wisedome honour and might F. Ioannes à S. Geminio lib. 1. de câ—lo elemâ—ntis cap. 91. Olimpus a mountaine of Macedonia is so hye that the clouds are said to be vnder it for it is of such an altitude that neuer any wind toucheth the top of it neither any grosnesse of ayre ascendeth to it which the Phylosophers ascending that they might view the courses and motions of the stars could not liue there vnlesse they caried with them spunges full of water that so by the atâ—raction of water they might draw grosserayre as it is reported in history so Christ hath so farre exceeded all the Saints in excellencie of life all the whirle-winds of passions and tribulations in the altitude of patience and all men in the height of wisedome so that the Phylosophers could not reach vnto the height of his diuinity but by spunges that is by creatures full of the water of celestiall wisdome Ibidem As the hearbe Dracontea hath the similitude of a Serpent but is without venim yea it is most contrary to Serpents and especially to vipers so Christ had the shape of sinfull flesh but he was altogether without sin yea he is most opposit to it and especially to the Deuill Idem lib 3. de vegetabilibus plantis cap. 85. As the flower is the Medium betweene the branch and the fruit so Christ is the mediatour betweene man and God Ibidem As a Hen doth gather her chickens vnder her wings doth defend them against the Kite and doth feed them with the meate shee findeth so Christ doth gather his elect vnder the wings of his protection in one faith and vnity of the Church doth defend them against the raging of the world and doth feed them not onely with materiall bread but with the spirituall food of his heauenly Doctrine Idem lib. 4. de natalibus volatilibus cap. 98. The Holy GHOST AS Iron cast into the fire doth participate of the nature of fire his owne substance still remayning so man by the working of the holy Ghost is transformed into God yet still remaining man being a partaker of the diuine purity and noblenesse as he was a partaker who said I doe not now liue but Christ liueth in me Ludov. Granat lib I. duc peecat As oyle among all liquid substances is the fittest too preserue light and to cure wounds so the diuine vnction of the holy Ghost doth cure the wounds of our will and doth illuminate the darknesse of our vnderstanding Ibidem As hee that is ouercome with much wine looseth the vse of his fences neither differeth much from a dead man by reason of the strength of the wine so when any one is full of the heauenly wine of the holy Ghost he dyeth to the world and hath all his sences with alâ— their desires shackled and fettred ibid As water set ouer a fire when it doth wax hot as if it had forgot the own proper nature swelleth aloft imitating the nature and lightnesse of the fire so also the soule being inflamed with the heauenly fire of the holy Ghost is exalted aboue it selfe and caried vp to heauen whence that fire is sent ibidem As the Sun shineth of his owne accord the day is enlightned a fountaine streameth and a showre falleth so the heauenly Spirit infuseth it selfe Cyprian As the soule infused into the body is sufficient to make all the members liuing and to moue and direct them vnto their senerall offices and functions which are many and diuers so the grace of the holy Ghost which is a forme supernaturall and diuine when it once hath entâ—ed into the soule is sufficient to moue and direct it to the acting and executing of all the duties of a spirituall life Lod. Gran. in lib. de deuotione As it is not possible that the earth should fructifie onely by raine except the wind doth blow vpon it so it is not possible that onely doctrine should correct a man except the holy Ghost worke together in his heart Chrysost hom 20. oper imperf As the figures of things are not seene in a blemished glasse so a man cannot receiue illumination from the holy Ghost except he cast away sin and the lusts of the flesh Basilius de spiritu sanctâ— As fire is not diminished albeit many candels be lighted at it and as Science is not impaired although it maketh many men skilfullâ— so the holy Ghost is neuer a whit impouerished although they bâ— innumerable that participate of his graces Philo Iudaeus lib. de gigantibus As one and the same showre discending vpon the world appeareth white vpon thornes red vpon roses purple vpon the hyacinth and of other colours falling vpon diuers and sundry coloured things so the holy Ghost being one and not any way diuisible doth diuide his grace to euery one as he pleaseth iâ— in one he is wisdome an other sanctification in an other prophecy c. and yet the same Spirit Cyrillus Ierosoly râ—â—t catechesi 16. As the body of the flesh is none other thing but flesh so the gift of holy Ghost 〈◊〉 none other thing but the holy Ghost â—ug lib. 15. de trinitate cap. 19. As the soule doth giue life to all the arts and members of mans body â—â—aking the eye to see the eare to heare â—nd so in the rest so the holy Ghost â—oth giue life to the members of Christs â—ody which is his Church Idem lib. de â—ratia noui testamenti As heate commeth from fire so the â—oly Spirit proceedeth from the Father â—aschasius de Spiritu sancto As Aaron is called Christ and Dauidâ—nd â—nd Saule and others also and yet â—â—ere is but one true Christ so an Angell â— called a Spirit and our soule is called 〈◊〉 Spirit and
rebuke a Preacher that hath well executed his function idem hom 13. in Genesin As a School-master 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 doe not profit by him ibidem Physitions doe beare with the sicke kicking them with their heeles and reuiling them with slanders reproches 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 he bee ill intreated of his auditours should not cease his preaching because he seeketh them and not theirs ibidem As children would bee ashamed to returne without profit from theschoole if their parents should euery day examine what they learned so would auditours be ashamed so often to returne from sermons without profit if the Preachers examined what they had profited idem â—om 32 As Painters now layeth on these colours now on those for the better pourtraying of a beautifull picture so a Preacher sometimes speaketh of Heauen and sometimes of Hell to reclaime men from vice vnto vertue ibidem As Physitions doe not vse one kind of cure but when they see that the disease can not bee ouerthrowne by one medicine they excogitate an other so the Physition of our soules doth vse many kinds of cure in his spiritual businesse ibidem As it is the manner of Physitions albeit they see the diseases of their patient to bee greater then their art can cure yet they do not omit their duty but set abroach all their skill to see if they may either recure his malady or prolong his dayes and if they profit 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 schoole-master is sufficient to teach an hundred Boyes so one Preacher like vnto Paul is enough to instruct many auditours idem 10. in 1. Timoth. As they that cast nets into the Sea doe not know what fishes they shall take but those that God sends enter in so when a Preacher doth cast ouer the people the net of the diuiue word hee knoweth not who will come vnto God but whoâ—soeuer God stirreth vp they cleaue vnto his Doctrine idem hom 7. operis imperfects When an horse seeth an open plaineâ— field hee is stirred vp to the race so when a Preacher seeth the Church full 〈◊〉 teacheth with delight idem hom 9. â—â—ris imperfecti As a King râ—ioyâ—eth when he seeth â—imselfe encompassed with the strong â—and of a valiant and populous armie 〈◊〉 a Preacher reioyceth when hee is â—â—compassed with a venerable and poâ—lus auditorie idem hom 21. As a plentifull haruest is a token of â—â—igent husbandmen so a full Church a note of a painfull pastor idem â—m 36. As Dyers often dippe their clothes â—at they may take the deeper tincture 〈◊〉 Preachers should often dippe the â—ules of their hearers in the die of the â—uine Word that they may be washed â—m their old corruption and be dyed â—ith the tincture of a new beautie idem â—m de fide lege naturae As buyers and sellers exchange one â—ing for another so preachers for their â—irituall gifts doe reape of their heaâ—rs temporall goodnesse idem hom 15. â— Philippen As Bees haue both hony and a sting preachers must teach both Law and â—ospell idem serm 83. As the Apostles were not frustraâ—â— of their reward whether the people 〈◊〉 ceiâ—ed them or no so neither shall prâ—chers Aug. lib. 1. contra Crescoriâ—â— cap. 5. As a Cocke croweth in the darkenesse of the night so a Preacher croweâ—â— in the darknesse of this World Gregâ— 30. Moral cap. 5. As a Cocke clappeth the wings beâ— fore hee crowes so a Preacher shoulâ— prouide and prepare himselfe before 〈◊〉 preacheth Ibidem An Aethiopian entreth blacke into thâ— bath and commeth out blacke againe yet notwithstanding hee that keepeâ—â— the bath receiueth his mony so dothâ— Preacher receiue his reward albeâ— his auditors profit nothing at all ideâ—â— Epi. 101. If Birds flie before they bee fledgeâ— they worke their owne ruine so 〈◊〉 Schollers preach before they be fit 〈◊〉 able they worke both their owne anâ— their auditours ouerthrow idem 〈◊〉 parte past or alis cap. 26. Vnripe Apples that are blowâ— downe with the wind haue neitheâ— â—eetenesse neither doe they profite the â—macke but those that are ripe are â—eete and toothsome so they that are â—thers and teachers before their time â—ue neither spirituall sweetnesse neiâ—er doe they bring any profite to â—les but they that bee ripened by the â—ly Scriptures and seasoned in their â—es are honourable in Gods house â—dable sweete and wholesome vnto â—ir hearers Pintus in Ezechiel â— 32. The Priests of Diana had three seueâ—l seasons appointed vnto them one 〈◊〉 which they should learne wisedome â—d vertue another in which they â—ould exercise it and a third â—ne in which they should instruct â—ers and as by the Law of â—uâ—a Pompilius the Vestall virgins â—ich for thirty yeares were vowed â—to Vesta had their ordering diuided â—o three seasons the first tenne they â—ould learne the Religion of their â—oddesse the second tenne they should â—rifice to her and the third ten they â—ould teach others newly chosen her â—es so a Minister of the Gospell should much more haue his three seâ—â— rall seasons a time to be furnished 〈◊〉 knowledge a time to be beautified 〈◊〉 laudable conuersation a time to 〈◊〉 and preach vnto others ibidem As one candle cannot light anothâ—â— if it bee put out so a preacher caâ—â— inflame others with diuine loue if 〈◊〉 himselfe bee destitute of it ibidem As a master sometimes by a wicâ—â— seruant bestowed a good almes so Gâ— by the ministery of a wicked man 〈◊〉 draw men from their wickednessâ— ibidem As the Tongs and Snuffers tâ— snuffed the lamps and lights in 〈◊〉 Temple of Salomon were of most pâ— Gold so they should be most pure wâ— are bound to purge others of their 〈◊〉 cleannesse ibidem SERMONS AS women doe smell well whâ—â— smell of nothing and in somâ— neglected habit doth very well pleaâ— so in a diuine Sermon the ornameâ—â— more beautifull if affected exornatiâ— be neglected As good meats doe feed the body so â—ine Sermons doe nourish the soule â—rysoft hom 43. in Genes As good stomackes make better acâ—â—t of wholesome fare then of danty â—es so good hearers should make â—ter account of pithy Sermons then a pleasing oration Ibid. hom 45. As fire falling vpon dry wood doth â—uert into a flame so the diuine seed â—ing into a good heart doth make it â—ctifie Idem hom 47. in Mat. As wee can easily and with pleasure â—out long playes so for the benefit of 〈◊〉 soules wee should at the least be as â—ling to sit out long Sermous Idemâ— 50. in Ioannem As we are ready to run to Musicke 〈◊〉
necessary that it bee repaired on the one side as it is decayed on the other so the soule hath in it a pestilent-heat which is the concupiscence and euil inclination of our appetites consuming and wasting all good therefore it is needfull that that bee daily repaired by deuotion which is wasted and decayed by that hurtfull and pestilentiall heat ibidem As they that haue the charge and keeping of a clocke are wont euery day twice to wind vp the plummets for they of their owne proper motion doe 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 waights seeing that our wretched nature is so inclinable to things below that it alwayes endeuoureth to sinke downwards ibid. As a precious stone is not inclosed in earth but in Gold so doth not God put his soueraine balme but into a pure soule cleane and free from filthy and enormous corruption As a liuing body not onely feareth death but also seuers wounds yea and the itch and scabs albeit they be small so a soule that liueth in grace not onely feareth and abhorreth grosse and hainous sinnes but also those that seeme of lesser moment and doe 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 and shapes of things no otherwise then a glasse so also in a quiet and calme soule all things are represented most clearely and perfectly ibidem As two seasons are necessarie for corne cast into the Earth a cold season that it may be hardned and rake deepe rooting and a warme that it may increâ—se and sproute aboue the earth so are both seasons necessary for our soules a warme season that they may increase in charity and a cold that they may bee rooted in humility Ibidem As ground well watered in the morning by the coolenesse temper doth all that day defend the hearbs planted in it from the heat of the Sun so let the soule of the righteous be watered in due season and by prayer bee well moistned in God that it may alwayes haue in it selfe the continuall coole of deuotion by which it may bee defended from the loue of the World ibidâ—m As the body is the instrument of the soule so the soule is the instrument of God Plutrachus As a tame bird if shee belong nourished in a cage and be let goe yet endeuoureth to returne thether againe so our soule being long resident in this body is not easily separated from it but the soule a Child doth easily depart hence Ibidem As a torch put out if it be forth with put to the fire by 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 now those things of their own accord for themselues which they were wont to doe for their Lords so now the soule doth nourish the body with much labour and many cares but afterwards being free it doth nourish it selfe with the contemplation of the truth neither can it bee sundred from it Idem As they that haue their feet vnder other mens Tables and dwell in other mens houses are vixed with many discommodities and doe alwayes complaine of one thing or other so the soule doth now complaine of the head now of the feete now of the stomacke now of one thing now of another signifying that shee is not in her owne house but that shee must goe hence very shortly Seneca The MINDE AS an euen ballance is alike inclined to either side and swayed of it selfe to neither so is a doubtfull mind Plutarchus As they that pound Frankinsence albeit they wash their hands yet a good while after doe smell of that odour so the minde being long conuersant in honest businesses will long preserue a pleasant memory of it idem As those Beasts that haue their hoofes hardned in rough and sharp wayes can easily abide any way whereâ—s the hoofes of those beasts are easily broken that are fed and fatted in rancke and fenny pestures so the mind that is accustomed to brooke hardnesse is not easily offended Seneca A flame can neither be held downe neither can it rest so an honest minde and well disposed is by a naturall inclination caried vnto those things that bee honest Seneca Young trees are bended which way we will heate doth vnwarp crooked bords and that which is borne for some other vse is brought to our bent so much more doth the mind receiue any forme being more flexible and obsequious then any humour Seneca As a disease in the body is vnderstood before hand by heauinesse and indisposition so a weake mind by some disturbance doth foresee some euill that is comming vnto it Seneca As first the humour is to be purged whence madnesse proceedeth and afterwards the man is to be admonished otherwise hee that admonisheth a mad man how hee ought to goe and how to behaue himselfe abroad is more mad then hee that is franticke so first the minde is to befreed from false opinions and then the precepts of Philosophy are to be instilled into it Seneca As when Children learne first to write their hands are held and directed and afterwards they are commanded to follow their Coppy so first the minde is to be led by rule vntill it can rule it selfe Seneca If Iron be placed betweene an Adamant and a load-stone it is now carried this way now that way so a doubtfull 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 scare in her chinne which Paris called Cos Amoris the Whetstone of Loue Aristippus his Wart and Licurgus his Wen so in the dispotion of the minde either vertue is ouershadowed with some vice or vice ouercast with some vertue Iohn Lilly The goods of the Minde THe Sunne-beames although they tough the earth yet they are there whence they are sent so the minde of a wise man although it bee conuersant here and there yet it is with himselfe Seneca As the foolish vulgar people with great labour and with great cost doe seeke for remâ—dies medicines which grow in the furthest Indies and in Aethiopia when that springeth in their gardens which can better cure them so with great endeuour wee seeke for abroad the furniture of a happy life in Empire in riches and pleasures when it is in our minds and soules which doth make vs happy The diseases of the Minde IF the â—ountaine be muddy and troubled whatsoeuer streames flow from thence cannot bee pure so if mind be infected with euill affections it doth vitiate all things that come from it but the contrary hapneth if it be pure and peaceble Plut.
open onely to one thing that is to God who hath already 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 errours no water of worldly cares may enter in but onely the light Heauen and a santified desire to bee fast knit and perfectly vnited by faith and â—ue to God As the Alter of perfume was place close to the Golden Censer very neare the Mercy seate so a Christian heart which is a spirituall Alter of perfume and a sweete sauour to God must alwayes approch nearer and nearer vnto the Throne of Grace and continually higher and higher aduance it selfe to him that is the highest and holiest of all As in a Well except there bee 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 sins CONSCIENCE AS Hony is not onely sweete of it selfe but also it maketh that sweet 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 peccatorum As they that sit at a banket are made merrie by the variety of meates and daintie câ—tes 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 meate cannot sufficiently bee expressed nor discribed with words to him who heretofore hath not tasted of it so neither the ioy and comfort of a good conscience to him that neuer felt it ibid. As the morning Sunne when it is scarcely risen and is not yet seene enlightned the World with the nearenesse of his brightnesse so a good conscience although it bee not fully and plainely knowne yet it reioyceth and gladdeth the soule by her good testimony ibid. As a shadow doth alwayes follow the body so feare and desperation in all places and at all times doe waite vpon an ill conscience As persecution procureth a death to the body 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 doth abolish all tediousnesse of life As true loue towards a women doth not desire a witnesse but hath a enough if it enioy her alone so is a wise man contented only by the the testimonie of a good conscience Plut. As a beautifull face is gratefull and acceptable in the sight of man so is a cleare conscience beautifull in the eyes of God Chrisostomus hom 6. operis imperfecti If thou castest little a sparke into a great deepe it is soone quenched so a good conscience doth easily mittigate all griefe idem hom 25. de via recta As there is no raine without clouds so there is no pleasing of God without a good conscience Marcus Eremita de his qui putant ex operibus iustificari As a brazen walls is a good defence vnto a Citie so a good conscience vnto a man Lodouicus Vines introductione sapientiam capitc 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 Basilus 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 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 Bottles and Bladders thou must first put the wind and the aire out of them so thou must put pride and disdaine out of his mind whom thou wouldest teach Plutarchus As the seed of a sallow tree cast away before it bee ripe doth not onely bring forth nothing but is a medicine to procure sterilitie in women that they may not conceiue so the speeches of them that teach before they be wise do not only shew themselues to be fooles but doe infect their auditors and make them indocible Plin. lib. 16. cap. 27. As a consort consists of diuerse voices so erudition is a mixture of diuerse disciplines Seneca The meate that swimmeth in the stomacke is no meate but a buhen 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 doe thee small good but if they be digested into thy disposition then they make thee better learned Seneca The earth which bringeth forth salâ— bringeth forth 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 dangerous by his manners As a Lawrell alwayes continueth greene so the fame of learning doth doth neuer waxe old nor whether 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 filthy 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 profit so Artes and Disciplines besides their pleasure and dignitie doe bring also profit and commoditie Plut. A tree of her own nature doth bring forth but one only fruit but by grafting it becomes loaden with fruits of diuerse kinds so hee that followeth his owne nature is alwayes the same but hee that is guided by Art is like himselfe Plin. lib. 17. cap. 14. The Turbot the Skate the Ray and the Puffen being most slow fishes yet haue often found in their bellies the Mullet being the swiftest of all fishes which they take by cunning and policie so many by Art and skill doe farre excell those that bee mightier in riches and strength Plin. lib. 9. cap. 42. Plutarch testifieth that hee saw in Africa dogges carrying stones into the water till the water was risen so high that they might lappe of it the like hee reporteth of a dogge casting little stones into a pot of paâ—â—age till they rose so high that hee might eate them so that which is wanting vnto vs in strenght is to be supplied by Art As great waights which can be lifted vp by no mens strength
and trash of this world then the pleasures treasure 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 beaâ—e the aire so the loue of the world 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 world pollute detaine and inthrall Dugo Philonius de scientiabene moriendi As the beautie of a whore doth allure so the garishnesse of the world doth entice Isaac presbytor de mundi contemptu cap. 2. As the Sea doth one while cast shell fishes crab fishes and weeds vpon the shoare without water and by and by doth sup them in againe and carry them into the deepe so the World doth sometimes banish vs and sometimes receiue vs and when wee thinke our selues safe on the shoare then we perceiue our selues deceyued and tossed with variety of calamities Hector Pintus in cap. 3. Ezechiel The contempt of the World SWallowes as saith 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 world Hector Pintus in cap. 10. Ezechiel As they that liue in a ship are neither fed nor cloathed of it but haue their maintenance from else where so the soules of Christians liuing in this world take their celestiall food and spirituall cloathing not from this World but from Heauen Macarius hom 44. A Child when he is hungry setteth naught by his costly iewels and sumptuous apparell but oâ—ely setteth his mind vpon his Mothers dug whereby he may be refreshed and nourished so a Christian ought to contemne all the enticements of the world and wholy repose himselfe vpon God Idem hom 45 Children in their non-age delight in trifles but when they grow men they contemne such vanities so worldlings being ignorant as Children doe loue the vanities of this world 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 wee must cast from 〈…〉 the pelfe and pleasures of this 〈◊〉 saue a better life Ibidem A woman that is with child with a male is lesse troubled both in the bearing and birth so the Euangelicall Margarite is compassed with lesser dolour then worldly substance therefore let vs embrace the first as worthy of our paines and contemne the other with all 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 reasonâ— 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 Patridge doe not flye alike so all that are partakers of reason are not of like force in the sharpnesse of disputation and wittinesse of reasoning Ibidem As a monitor sitting by a boy doeth alwayes admonish him that he offend not so reason being alwayes present with the mind doth not suffer it at any time to erre and offend ibidem It is not enough to haue a sound body but it is also requisite that it bee 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 bee present also the moderator of the speech ibidem If there were no Sunne we should haue eternall night so if wee had no reason wee should nothing at all differ from brute beasts ibidem In a great storme a ship is not stayed vnlesse a waighty anchor bee surely fixed in the bottome of the water so in the great hurley burley of businesses great reason ought to bridle the mind least it bee caried away of affections Ibidem The seeds of a Cypres tree are so smal that they can scarsly be discerned with the eyes and a great and tall tree doeth spring from so small a seed so reason is a very little thing and occult but yet is very great if it shew it selfe and vnfonld his force Plin. lib. 17. cap. 10. As great waights that no mans strength can poyse are easily hoysed aloft by engins 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 cruell 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 proude and puffed vp through prosperity are to be brought to reasons Schoole that they may look into the imbecillitie of humaine affaires and see the variety and mutabibilitie of fortune and blind chaunce Cicero lib. 1. Offi. As nature doth not bring forth her goodnesse except it be ripe and mature so the good of man is not in man except perfect reason be with it Seneca lib. 2. epist. 125. As the whole body doth yeeld obeence vnto the soule for by the soules commaund we lye downe and rise vp so the whole multitude is ruled by reason and bended by the awe of this commander Ideâ— 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 hee is â—ot the best man that is the mightiest or wealthiest but hee that is ordered and ruled by right reason and souâ—d iudgement Idem epist. 77. As a naughty boy doeth hate his school-master or any one that wisheth him well and corrects him for his saults so hee that is in loue with his affections doth hate â—ight reason which should gouerne him Philo lib. de sacrific Abelis As it is absurde that a good Master should be vnder subiection to a wicked seruant so is it absurde that the reasonable and immortall soule should bee inseruitude to the brutish and corruptible body Thalassus ad Paulinâ—m 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 things so vnto man hath God giuen reason by which he subdueth all other creatures Tyrius Platonicus sermone 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 sound and solide reason Antonius ser. 76.
is to be confirmed and strengthened with the precepts of Phylosophy Erasmus in Simil. Considia refusing all austere cure Democrates the Physition ministred vnto her the milke of goates which heâ— fed with masticke so they that altogether abhorre the seuere precepts of Phylosophie are to be instructed with morâ— pleasing â—ables but those which relish of philosophie Ibidem As the hearbe Nasturtium doeth extingush lust and venery but quickeneth the vigour of the mind so the study of Phylosophie doth traduce and transpose the strength of the body 〈◊〉 the force of the mind that a man by so is much more wise in eternall things by how much he is duller in these earthly grosse and corporall matters Plin. lib. 20. cap. 13. As some cary euery where about with them certaine precious stoneâ—â—gainst diseases inchauntments dâ—â—nkennesse lightning and other â—â—â—chaunces so certaine rulers of Phylosophy are euer to be kept with vs and caried about of vs against the disesâ—â— of the mind lust wrath ambition couâ—tousnesse and such like As hony which is most sweete vnto others is very bitter vnto them that haue the Iaundice so the precepts of Phylosophy are pleasant vnto good men but grieuous to the bad As vineger is sowre to be tasted but forcible against the stinging of Serpents so the precepts of Phylosophie are austere and seuere but yet bring present remedy against the pestilent concupiscences of the mind Plin. lib. 23. cap. 1. Iuy being drunke doth hurt the sinewes but being outwardly applied doth helpe them so if thou altogether giuest thy selfe vnto Phylosophie it hutteth piety and Religion but if thou moderately tastest of it it much profiteth vnto learning and erudition Erasin Simil. If thou moderatly drinkest of Gallus a riuer of Phrygia it cureth the infirmities of the body but if thou immoderately quafest it bringeth franticknesse so if thou moderately studiest phylosophie it much profiteth but if thou wholy addictest thy selfe vnto the study of it it taketh away the soundnesse of minde and filleth thee full of vaine-glory Ibidem As the herbe Dictamnum draweth darts and arrowes out of the bodie Harts shewed first the vse of it so Phylosophie doth draw out of the minde the darts of fortune Plin. lib. 25. cap. 8. Theophrast lib. 6. cap. 16. As oyle doth asswage the aches of the body so Phylosophie doth appease the commotions of the minde and doth expell the mists of ignorance Plin. lib. 2. cap. 106. As the stone Pyrites doth not discouer his firy nature except it be rubbed and fretted and then it doth burne thy fingers so the force of Phylosophie is not perceiued except thou exerciâ—est it As Physitions when they would giue vnto their loathing patients a medicine of a sharpe and sowre tast doâ— mingle it with sweet liquor and so palâ—iate the wholesome bitternesse so and after the same manner ancient Phylosophy seazed vpon those ancient Barbarians 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 Physicke except â—it banish diseases from the body so neither of Phylosophy except it expell vices from the soule Pythagorai apud Stobaeum ser. 82. As Gardiners doe first water their ground so first let vs water our soules with that which may bee safely taken from the Phylosophie of the Heathen that they may the better receiue the spirituall and heauenly seed Clemens Alexand. lib. 1. stromat As the Law taught the Hebrewes till the comming of Christ so Phylosophie after the manner of a Schoolemaster taught the Grecians Ibidem As Agar and Ismael should haue bin subiect to Sarab and Isaac so phylosophie and the Arts ought to be subiect to Diuinitie Many are so idle and negligent that they take no care for the vine but presently plucke the grapes so many thinke themselues so ingenious that they neither regard Phylosophie nor Logicke nor the Physickes but onely require a bare and naked faith Clemâ—â— Alexand. lib. stromat As the light of a Candle is nothing if be compared to the brightnesse of thâ— sunne so neither is humane Phylosophie if it bee compared to Christiaâ— Diuinitie As Heauen Earth and the aire 〈◊〉 not to bee contemned because somâ— haue abused them worshipping theâ— for God so neither is Phylosophie 〈◊〉 be reiected although many haue abuseâ— it but wee may lawfully reape profâ—â— by it Gregorius Nazianzeâ—ui orat â—â—â—â—nebri in laudem Basilii Euen as when the wooers could noâ— haue the company of Penelope they 〈◊〉 to her handmaidens so they that cannot attaine to the knowledge of Phylosophie apply their minds to thing moâ—â— vile and contemptible Bion the Phylâ—sopher Phylosophers As the people called Psylli in Africa and the Marsi in Italie are not onely themselues not hurt 〈◊〉 â—â—â—pents but cure others being hurt 〈◊〉 touching them with their spittle 〈◊〉 it is not enough for Phylosoâ—ers not to bee corrupted themselues â—ith vicious affections but it is reâ—isite that they free others from hurtâ—ll desires by their speech and precepts They say that the Bath-keepers of â—â—sia and Graecia when they would â—â—iue the people from them make a â—oake in them with Darnell and â—ockle which causeth a swimming in â—e head so Phylosophers as often as â—ey would remoue the vnlearned mulâ—â—de from their bookes they mingle 〈◊〉 their writings certaine Mathematiâ—ll numbers and figures which doe â—eed such a giddinesse and dizinesse 〈◊〉 their heads that they cast away their â—ookes Plin. lib. 18. cap. 17. As the highnes of moutaines doth lesse â—ppeare to those that behold them a far â—ff but when you come nearer them â—en-their height is better knowne 〈◊〉 no man knoweth how high and lofty â—he mind of a Phylosopher is and â—hat eminencie it hath ouer all humane â—â—hings vnlesse you neare contemplate it and come vnto him by imitation Seneca As Tragaedians in Theaters so a Phylosopher in Schooles is to be heard vntill the end Plut. As a Physition more willingly cureth that eye which seeth for many and watcheth ouer many so a Phylosopher doth more willingly instruct the minde of a Prince who is prouident and carefull for many Idem As many ignorant men are desirous to tast of the hony of Pontus but when they haue tasted it doe presently vomit it forth againâ— by reason of the sweetnesse and bitternesse so many curious fellowes desirous to make a tryall of the wit and learning of Phylosophers and especially of Diogenes being put downe of them were constrayned forthwith to turne their backes Diogenes in diatribis apud Stobaum sermone 11. As an hunbandman cutteth vp by the rootes thornes and briers and warily and circumspectly pruneth his vines and oliue trees least hee cutting away that which is superfluous cut also a way that is sound and profitable so a Phylosopher doth vtterly roote out of the minds of yong men lust couetousnesse enuy and such like but hee warily amendeth immoderate shamefastnesse least
They that drinke of the lake Clitorius cannot abide wine so they that surfet in worldly pleasures doe abhor honest and true delights As the wine which Homer cals Maroneum being mingled with twenty times so much water as the quantity of wine comes to still keepeth his strength and vertue so a vertuous vpright wise man is not subdued by any pleasures Plin. lib. 14. cap. 4. The ancient naturall Phylosophers doe write that the Sunne is nourished with Sea water and the Moone with fresh water so wise and vertuous men doe seeke for sowre things so they be profitable and fooles hunt after those things onely that may delight As the Planet Saturne is in effect cold drie and heauy so pleasure doth make cold by extinguishing the heat of spirituall loue dry by consuming the moisture of deuotion and heauy by depressing the mind to inferiour things F. Iohannes à S. Geminiano lib. 1. de caelo elementis cap. 90. As Saturne is called a nocturnall planet so the pleasure of the flesh doth seeke for the darknesse of the night ibidem They that are borne vnder Saturne as saith Ptolomy doe not abhorre impure and vncleane garments and do loue other filthy things so luxurious persons doe not abhorre the exteriour note of infamy besides they loue filthy and pulluted actions ibidem Laban following Iacob ouertooke him vpon the mountaine Galaad which mountaine is most delicate for pasture fruits and fountaines so the Diuell persecuting man doth ouer-take him among the delights and pleasures of this world ibidem The Serpent Amphisbena hath two heads at either end 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 and ascendeth to the top off great trees that is it doth possesse and ouercome great men as gluttony ouercame Adam aud luxury Dauid and Salomon and eateth the leaues that is doth deuâ—state the ornamentes of vertue in them and wheresoeuer it creepeth it leaueth impure slime behind it that is infamous examples and a corrupted memory ibidem Drunkennesse LAsie cures are busie vnder the table but idle in hunting so it is ignoble and base to bee free speeched in thy cups and a coward in talke when thou â—rt sober Plutarchus â— As the caske is broken by the working of wine and that commeth aloft â—hich lay in the bottome so drunkenâ—esse doth discouer the secrettest things of thy brest Seneca As they that are ouer-burdned with wine cannot keepe their meate but all goes out together so death also the â—ecrets when wine abounds Seneca As the fishes called Polypi doe not â—â—retch out their clawes but for meate so some doe measure all their felicity by meate and drinke Plut. Plin. lib. 9. cap. 29. Lysimaâ—â—us by reason of thirst was constrâ—â— to yeeld himselfe vnto the Scythians afterwards when hee had drunke cold water good God said he for how short a pleasure haue I giuen away my happinesse so also wee shall be constrained to say 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 carefor no meate As frugality is an inducement to fasting so is drunkennesse vnto lasciuiousnesse Basilius hom 1. de ieiunio As ships taken with a violent tempest are forced to cast their goods ouer boord so drunkards ouertaken with wine are forced by vomit to disgorge themselues Idem hom de ebrie luxu As brightnesse doth dimme the sight and terrible sounds amaze the hearing so drunkennesse doth dull the vnderstanding and astonish the memorie Ibidem As valleys are full so long as the land-floud lasteth but are drie and emptie when it is gone so drunkards being full of Wine doe spue and cast but a little after are oppressed with thirst Ibidem As when a feuer is past the weakenesse remaineth so when drunkennesse is gone the effects 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 drunkennesse hence fornication hence effeminacie hence inordinate loues proceed Idem hom 71. As too much raine glutteth the earth that it cannot bee tilled so too much drinke so drowneth the soule that iâ— admitteth no spiritual culture Augustinus sermo de ebrietate vitanda As in fennes Serpents and venemous worms are engendered so in drunkards moist braynes are many vices bred Idem Adultery AS the Cookow layeth egges in other Birds neasts so some men â—oe make other mens wiues mothers Plinius libro 10. cap. 9. A Pylot that maketh shipwracke in the Hauen is worthy of no pardon so hee or shee that hath attained the Hauen of marriage and then shipwracke their chastitie are worthy of no fauour neither with God nor man As couetousnesse encroacheth vpon other mens goods so adultery 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 things beauty of countenance and sweetenesse of speech The waxe doth kindle the fire and the honny doth yeeld sweetnesse so the beauty of an Harâ—ot doth inflame the flesh with the fire of lust and doth subuert the minde by the inticement of alluring speech The hony doth distill from the waxe whilst the harlot doth sweeten her words Hugo Victorinus lib. de carnalibus nuptiis vitandis The Panther is so greedy of the exâ—rements of a man that if they bee 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 tasts doe not tast the sweetnesse of meates so adulterous and libidinous Epicures haue no tast of true glory Cicero Philip. 3. As they are filthy creatures that reioyce when they enioy their adulterous pleasures so are they wicked that desire them with a libidinous mind 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 filthy 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
that pamper horses doe not feed them with lentils and vitches but with better graine so flattery doth not annoy poore and base men but it is the disease ruine of great families rich fortunes idem As lice forsake a liuelesse body because they want the bloud wherewith they were nourished so flatterers are attendants to prosperity and perferments but shrinckers backe in aduersity and disasterous fortune Idem As they that bring vp a beast to tame doe first apply themselues to the disposition of the beast and doe marke with what things it is either offended or pleased vntill such time as they haue made it tractable so a flatterer doth apply himselfe to all the affections and studies of his friend Idem The best Cookes in their sauces doe mingle some tarte thing whereby they may take away the fulsomnesse of that which is too sweete so flatterers doe mingle a certaine kind of fained liberty and seuerity that they may flatter more when they seeme to childe and speake freely Idem As water doeth slip downe where it findeth a hollow place or a downefall so a flatterer doth then most of all taxe and vrge his friend when he seeth that he is downe and that he hath ouerthrowne himselfe Idem As limning and pourtraiture is a silent poeâ—ie so also a flatterer in silence doth commend by his countenance and gesture Idem As huntâ—rs doe the more easily deceiue wild beasts when the assault them as though they were doing some otherthing so a flatterer doth most of all then claw and glauer when hee seemeth not â—o prayse Idem As the running streame of no certaine colour but alwayes resembleth the colour of the ground it glideth ouer so a flaâ—teter is alwayes vnlike himselfe fitting himselfe to the present occasion Idem In a Comedy of Menander a false Hercules is brought in bearing a bumbast and a counterfeit club without substance or solidity so the liberty of a flatterer is hollow and vnsound Idem As a glasse doth imitate whatsoeuer obiect is opposed against it so also doth a flatterer Idem As a shadow doth goe whither thou goest and seemeth to doe what thou doest so a flatterer doth follow thee whitherso uer thou turnest thy selfe Idem As a Chamâ—lion doth change himselfe into all colours except it be into white so a flatterer will imitate thee in all things 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 doe blaze their portraitures with warts and wrinckles so a flatterer doth represent the intemperancy and wrath of a friend Idem As there be meates and condimentes which neither doe make bloud nor beget spirit neither doe strengthen the sinewes nor encrease the marrow but onely doe procure â—ust 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 things that bee glorous and bright so a flatterer prayâ—ing diuers vices in others that are absent doth nourish and cherish them in his friend that is present Idem As Oratours doe 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 heard nothing at all Idem As wine being mingled with the iuyce of hemlocke doth make the poyson vncurable which of it selfe is an antidote against this aconite because the heart 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 bee the more hurtfull Idem Glasse doeth wonderfully imitate Chrystall a base thing that which is most precious so doth flattery imitate friendship a vile thing that which is most excellent Plinius lib. 9. cap. 29. lib. 37. capite 2. As the libard through his sweete sauour doth allure other wild beasts vnto him so doth kill them so flatterers through their faire speaches doe allure men vnto them do destroy them â—liâ— lib. 8. c. 17. As the beast Hyaena counterfeiting mans voyce and by harkening doth learne ones name whom she calling forth deuoureth so flatterers by fairâ— speech doe allure till they haue drawn into destruction Plin. lib. 7. cap. 2. As all fishes are not allured by one bait but some with one and some with another whereupon skilfull fishers doe especially fish with that baife which they are delighted with so a flatterer finding the disposition of a man what he delighted in what he abhorreth with that thing hee tickleth and gulleth him in which he taketh greatest pleasure As the serpent Cerasts is not bred by the Cipres tree by reason of bitternesâ—e nor by the Box tree by reason of hardnesse so the plague of flattery doth flie from graue and seuere dispositions but doth cease vpon effeminate and delicate natures Plin. lib. 7. cap. 24. As Panthers haue a sweet 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 poyson 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 he hunteth for his prey doth hide his clawes so hypocrites for their commodity speakeâ— faire when they meane ill As the Pyrit stone is then most hoâ— when it looketh most cold so when hypocites looke the most demure they meane the most misâ—hiefe 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 hee that takes the muster of men doth diligently view their bodies and age to see if they bee fit for the warre so the Lord making choyce of soules for the spirituall warfare doeth search into their wils and if hee finde any hidden hypocrisie he reiecteth 〈◊〉 man as vnfit to bee entertained but 〈◊〉 he find him worthy hee bestoweth his grace vpon him Cyrillus Ierosolyâ—â—â— catecheâ—i 1. As the fish Polypus to catch his prey turneth himselfe into the colour of euery stone hee meets with so hypocrius 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 percise with the puritan Basil. hom 7. exameron As foolish women when they lacke naturally beauty doe painte themselues so wicked hypocrites when they want inward vertues assume outward semblances Gregorius Nazianzenus craâ— in funere patris As the Chamâ—leon assumeth all colours but white that in the meane while I may speake nothing of Proteus
seâ— a fire the whole world Hieronimus lib. 3. comment in Epist. ad Galat. cap. 5 As fowlers by craft catch birds so heriticks by subtilty surprise men Optatus Mileuitanus libro 6. ad finem contra Parmennianum As the children of Moab and Ammon descended of Abraham consanguiâ—itie and yet alwayes hated the kinâ—red and stock of Abraham so hereâ—cks say that they beleeue in Christ â—nd they alwaies endeuour to subuert â—he catholicke faith of the christians Rupertus lib. 2. in Sophoniam As Dathan Abyram conspired aâ—ainst Moses so doe heretickes against â—he Church Eugubinus in cap. 11. Deut As Nabuzardan the Chiefetaine of â—abuchodonosor did destroy Ierusaâ—m and profane the vessels of the temâ—e so the hereticks of our time being â—e Chiefetaines of the Diuell doe eneuour to subuert the Church of Christ â—nd to profane the holy vessels of the â—emple that is the Sacraments orâ—ined not of Salomon but of Christ. â—ntus in Ezechielem cap. 4. As the name of Nebuzardan signiâ—th the speech and message of a strange â—ord or of a strange iudgement so â—retikes doe not sound the idiome and â—me of Iesus Christ our Lord but of â—other Lord that is of the Deuill â—hom Christ calleth the Prince of this â—orld ibidem As Ismael the Sonne of Nathaniah did weepe with the friends of Godoliah whom he had slaine so heretickes anâ— so do hypocrttes weepe for that whicâ— they wish most harme vnto F. Iohanneâ— Ã S. Geminiano lib. 5. de aenimalibus tâ—â— restribus capite 72. A Panther by the beauty of his skinâ— and sweete smell of his breath doth alâ—lure other beasts vnto him but by thâ— fearefulnesse of his head he feareth theâ— away whereupon he hideth his head till hee hath laid hold on them thâ— come to see him so heretikes and hyâ—pocrites outwardly pretending greâ—sanctity and by the fame of theâ— doctrine which they colour with deâ—uotion and simplicity hiding the malâ—â—cious head of their corrupt intent theâ— draw many simple and ignorant audâ—tours vnto him and doe destroy theâ— with their poysonous doctrine ibidem As young Lyons doe teare and renâ— the wombe of their Dams in bringinâ— them forth so heretikes doe rend anâ— teare in peeces the vnity of the Churcâ— their mother who spiritually doâ— bring them forth Idem lib. 5. de animaâ— terrest capite 108. When the time approacheth of the â—ipers bringing forth her young ones â—oe not stay the operation of nature â—ut gnaw her sides in sunder and so â—ome forth with the destruction of â—heir damme so heretikes being bred â—n the wombe of the Church their mother not staying for nor sustaining â—er correction by rebellion doe depart â—rom her and whilst they gnaw in â—under her vnity as much as lyes in â—hem they labour to bring her vnto destruction Ibidem Yong Panthers hating their dams doe beate in peeces with their hooues â—he wombs of their dams because they resist their egresse and deliuerance whereupon a Panther bringeth not forth but once so heretikes with their nailes that is with their malignant doctrine doe teare in peeces the vnitie of the Church their mother because she doeth resist their perfidy ibidem A Wolfe infecteth the wooll of that sheepe he woorieth so that a garment made of it proueth lousie as saith Isidore so an hereticke by his biting doth corrupt the simplicity of mans conuersation and maketh it to abound with lice that is with corrupt workes ibid. Death AS he is to be called a skilfull Physitian that can so temper his medicine that it bringeth health which is the end of his Physicke so is he to bâ— termed truely wise who hath so learned to lead his life that a good death may follow As the hearbe colloquintida is mosâ— bitter so is the memory of death to a rich couetous man F. Iohannes a Sâ— Geminiano lib. 3. de vegetabilib plant cap. 40. As Colloquintida doth stretch ouâ— her branches a farre off so death stretch out himselfe so farre that none can escape him ibid. As that Coiloquintida is most poysonous and deadly which growes alone so is that death most fearefull vpon which a pure conscience and true repentance doth not attend ibidem As that Colloquintida is good according to Macrus which is white so is that death which is religious ibid. As by a serpent the death of man came so by the death of man a serpent is ingendered that is of the marrow of his backe bone as saith Hippocrates The beast Hâ—ena hath the necke of a Viper the backe of an Elephant the greedinesse of a Wolfe the mane of a horse the voyce 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 away both kinds As the ashes of a Scorpion drunke in wine is 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 cap. 80. As in sleep there is no remembrance of labours so the Saints by the sleepe of death doe rest from their labours idem lib. 6. de homine Membr cap. 45. As a man whilest he sleepeth feareth the power of no aduersary so the Saints by the sleepe of death are taken out of the hands of all aduersaries and doe enioy the security of eternall safety ibi 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 seene so a man by death falling into the earth is so consumed and destroyed that hee is neuer found 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 punishment of all the tribute of all the prison of all the conquerour of all and the receptable of all Ibidem cap. 13. As he that would conquer a Castle at the first doth make way to the ruine with his greater shot after hee doeth assault lnuade and possesse it so dealeth death who first sendeth his battering shot of great 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 lib. 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 cheerefully welcommed into Innes or lodgings yet ere their departing some account of expenses
imperfecti As no man can measure the winde or weigh the fire so no man can attaine vnto the vnsearchable iudgements of the Lord. Euen as one standing vpon 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 doe see God really yet they cannot comprehend either the depth of his greatnesse or the altitude of his etâ—nitie Lodouicus Granatensis lib. 1. Ducâ—s 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 brightnesse and the weakenesse 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 the Painter when he depainted the funeral solemnity of a certaine Kings Daughter pourtrayed her kinsfolks with heauy countenances 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 diâ—â—nitie vnder awe of admiration wee 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 Sunne which is made to illustrate and enlighten things cannot obscure and darken them so God who is righteousnesse it selfe cannot doe vniusily Origines lib. 3. contra Celsum As the wicked doe naughtily entreate the goodnesse of God so God doth vse to good ends the euill workes of the vngodly Eusebius Emissenus hom 4. de Epiphania As the Smith is not the cause why the iron rusteth nor the progenitour of a liuely body 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 sin and wickednesse in them Mercurius Trismegistus in Pymandro As it belongeth vnto God being only good to bee the cause of euery good worke so it is vnmeete and incongruous that hee should be supposed the authour of any euill Fulgentius lib. 1. As a Master that would try his serâ—ant whether he be good or bad setteth in place where hee may come to sweet meats money now if this seruant dee take any his Master compelled him not to ill but laid open his bad disposition so also God giuing vnto men occasion to sin if they will sinne he doth not make them to sin but manifesteth the maliciousnesse of their hearts Chrisostomus homil 46. operis imperfecti As the Sun is not hurtfull although it seemeth so vnto weake and bleare eyes and as hony is not bitter to the tast albeit sicke folke deeme it so so God â—s not euill nor carelesse of mens actionsiâ— albeit wicked and reprobate men thinke him so Chrisost. hom 7. in Ioan. As it is no wonderfull thing to make a golden Bracelet of gold but it is admirable to make pure gold 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 wickednesse of the vngodly 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 wee bring forth the fruits of repentance Pintus in Eze. cap. 38. The patience and long animity of God AS God patiently suffered Ionas to bee swallowed of the Whale not that he should perish but that he being cast vp againe might more submit himselfe vnder the mighty hand of God and more glorifie him so God from the beginning hath beene patient in suffering man to bee swallowed vp of that great Whale who was the authour of preuarication not that hee should finally perish but that he might prepare him to seeke for that saluation of which Ionas was a signe Irenaeus lib. 3. contra haereses cap. 22. An houshoulder doth not suddainly cast forth a faithfull 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 whom â—hey may exceute offenders and malefactors not praysing the office of the hangman but tolerating his ministry for necessary vses so God the great magistrate and justicer of this world doth suffer tyrants and oppressors as certaine hangmen that by them he may take vengeance of vngodly men and afterwards deliuereth the tyrants vnto torment so God punished the Children of Israell by the Assyrians Theodoretus ser. 6. de Gracarum affectionum curationâ— Gods Prouidence AS a King when he would keepe any man safe from danger placeth him in his palace that not onely the wals of the King but also the eyes of the King may defend him from his enemies then the which guard none can be saser so the heauenly King by the same prouidence doth defend his Lodouicus Granatensis lib. 1. Ducis Peccatorum As the Sun doth not onely illuminate Heauen the Sea and the Earth but shineth also thorow a window or a little â—reuice 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 Alexandâ—mus lib. 7. stromatum As wee know that there are men in a Ship that directly sayles into an hauen although we 〈◊〉 none of them by reason of the right guidance of it so we know that God is the gouernour of all things by his prouidence albeit we cannot see him with our carnall eyes Theophilus Antiotheâ—us lib. 1. ad Antolycum As an house decayeth without an inhabiter as a Ship perisheth without a Pylot and as the body dyeth being forsaken of the soule so all things goe to wracke and ruine without the diuine prouidence Lactantius lib. 3. cap. 20. As a Wagoner directeth his chariot and a Pylot his Ship so God guideth all his creatures Philo. lib. de Sommijs As we know that there is a soule in a mans body by the motion of the body albeit the soule be inuisible so God by his prouidence and ordering of all things 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 wings and as a mother carieth her child in her armes so God supporteth his Deuteron cap. 1. cap. 32. As God respecteth a little bird of the Sea called Alcyon that in the midst of winter he sendeth a calme for fourteene dayes which the Mariners call Alcyoâ— dayes till she hath hatched and fledged her young 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
pars simil ex lib. 25. Plin. cap. 4. As Christs coate was without wem so his life was without crime As without the Sunne there should be continuall night so without Christ there should bee euerlasting destruction Clemens Alexandrinus ad Gentes As an Husband-man doth cast his seede not in this corner and in that corner of his land but casteth it euery where throughout his whole land to Christ commendeth the doctrine of piety to rich and poore learned and ignorant to the strong and weake albeit hee knoweth what successe it shall haue Chrysostom Hom. 45. inâ— 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 vpon himselfe the cause and faults of him whom hee patronizeth as if they were his owne when notwithstanding hee is guiltlesse so Christ being without sinne tooke vpâ—n him our transgressions and suffered â—r them as if they had beene his owne Chrysostome Sermone aduersus haeretiâ—s tom 5. As in a red hote sword there are â—ctions and perfections of two natures â—e yron cuts and the fire burnes so 〈◊〉 Christ there is two Natures his Diâ—nity and Humanitie and both haue â—eir actions and perfections Damasâ—â—â— lib. 3. cap. 15. de fide As the Vnicorne by touching poyâ—ned water with his Horne maketh 〈◊〉 wholesome whereupon Naturalists â—y that before hee drinkes he putâ—eth his Horne into the water so Christâ—y â—y his Humanitie hath made the poyâ—ned waters wholesome and hath â—urified our soules from infection Iaâ—obus de Valentia in Psalmum 42. As Gold and a Pearle make one Ring 〈◊〉 God and man make one Christ. Themistocles hauing offended Philipâ—he â—he King of Macedonia and could no â—ay appease his anger meeting his â—oung Sonne Alexander tooke him in â—is armes and met Philip in the face Philip seeing the smyling countenaunâ—â— of the childe was well pleased witâ— Themistocles euen so if through thâ— manifold sinnes and heynous offencesâ— thou prouoke the heauy displeasure 〈◊〉 thy God insomuch as thou shalt trembâ— for horrour take his only begotten anâ— wel beloued Sonne Iesus in thine armesâ— and then hee neither can nor williâ— angry with thee It is written that the blood of â— Lambe doth appease the cruell rage 〈◊〉 a fierce Lyon so the blood of the inâ— maculate Lambe Christ doth pacifie thâ— wrath of God When the Brethren of Ioseph hâ—â— sold him to the Ismaelites to pacifie theâ— Father Iacob they brought his Coate 〈◊〉 to bee bloudyed so if wee will appeaâ—â— God our Father wee must bring vâ—â— him the bloody Garment of his Sonâ—â— The Adamant though it be so haâ—â— that nothing can bruse it yet if tâ—â— warme blood of a Goate be powred vpâ— on it it bursteth so although the heaâ— of the Atheisâ— and vnbeleeuer bee 〈◊〉 hard that neither reward nor reuengâ— can mollifie it so stoute that no perswâ—sion can breake it yet if the grace of God purchased by the blood of Christ doe but once touch it it renteth in sunder and is conforced to a acknoledge an omnipotent and euerlasting Iehouah Astrologers say that the Sun passeth through these three signes Leo Virgo and Libra so the Sonne of righteousnesse Christ Iesus in the Law came as a Lyon threatning and destroying in the time of grace hee came into the lap of a Virgine in great humilitie and at the day of iudgemene he will come in Libra to giue to euery one according as hee hath deserued As Theseus being giuded by Ariadnes threed which shee tyed at the entrance into Dedalus Labyrinth escaped all the danger and errour of it euen so wee must make Christ the doore by which wee must enter into the Labyrinth of all our affaires and tye Raâ—abs threed at this entrance and follow it all the way that so we may bee safe and goe in and out and find pasture As the life of Christ is the life of life so the death of Christ is the death death It is reported that the Lybard vseth a strange kind of policie to the Ape He lyeth down 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 he thinks they haue wearied themselues with their sporting Then sodainly he likewise leapes vp catckes one in his mouth and in each foote one which immediately he killeth and denoureth so Christ being laid in the dust the Diuell insulted ouer him and trampled vpon him but hee like a liuely Libard started vp on Easter day astonished the Souldiours set to keepe him which were the Diuels Apes and made them lyelike dead men As blind Sampson by his death killed the Phlistins when they were playing the Apes in mocking and mowing at him so Christ by his death destroyed the Diuell Scaliger writeth that the Chamelion when hee espies a Serpent taking shade vnder a tree climes vp into that tree and le ts downe a thread breathed out of his mouth as small as a Spiders threed at the end whereof there is a little drop as â—leare as any pearle which falling vpon â—he Sâ—rpents head kils him so Christâ—liming â—liming vp into the tree of his Crosse â—ets downe a threed of blood issuing out â—f his side like Rahabs red threed hangâ—â—g out of her window the least drop â—hereof being so pretious and so peereâ—â—sse falling vpon the Serpent head kils â—im The wild Bull of all things cannot â—â—ide any red colour therefore the hunâ—â—r for the nonce standing before a Tree â—uts on a red garment whom when the â—ull sees hee runnes hard at him as â—ard as he can driue but the Hunter â—â—ipping aside the Buls hornes sticke â—st in the Tree as when Dauid slipped â—side Sauls speare stucke fast in the wal◠〈◊〉 Christ standing before the Tree of his â—rosse puts on a red garment dipt and â—yed in his own blood as one that comâ—eth with red garments from Bozrâ— â—erefore the Diuell and his Angels like â—ild Bulles of Bazan runne at him but â—ee shifting for himselfe their Hornes â—â—cke fast in his Crosse as Abrahamâ—â—am â—am by his Hornes strucke fast in the briers thus is the Diuell caught and killed A Dragon indeed kils an Elephant yet so as the Elephant falling downe kils the Dragon with him an Elephant kils Eliazar yet so as Eliazar falling down kils the Elephant with him so the Deuil killing Christ was killed of him When Mahomet the second of that name besieged Belgrade in Sâ—ruia one of his Captaines at length got vp vpoÌ„ the wall of the Citie with Banner displaied A noble Bohemian espying this ran to the Captaine and clasping him falâ—â— about the middle asked one Capifâ—ranâ—â— standing beneath whether it would be any danger of damnation to his soule if he should
the wind is called a Spirit â—nd there is an vncleane Spirit and yet â—here is peculiarly but one holy Spirit Cyrillus Ierosolymit catechesi 16. The holy Ghost is campared to fire â—o a Doue to a cloude and to a winde To fire because he doth enlighten our â—nderstanding and exalteth it form the â—arth to Heauen To a Doue because he â—â—aketh vs simple gentle peaceable and â—riends to all To a Cloud because hee doth refresh and coolevs and defend 〈◊〉 from the heat of the flesh and doâ—â— asswage and moderate the madnesse anâ— fury of our passions And to a vehemeâ—â— and strong wind because hee moueâ— and inclineth our will to good Lodoâ—â— cus Granatensis lib. 1. ducis peccatoruâ—â— HEAVEN EVen as King Assuerus in his imperiall City of Susan shewed to hiâ— Princes all his Maiesty cost and royalâ— magnificence so the great King of Kingâ— in his imperiall and royall City oâ— Heauen doth shew to his elect the vnâ— mesurablenesse of his riches wisdome liberality and goodnesse and the glory and excellency of his Maiesty Lodâ—â—nicus Granatensis lib. 1. Ducis peccatorum As no man entred into the pallace oâ— King Assuerus cloathed in sacke clotheâ— it is lawfull for no man to enter into thâ— pallace of God with a seruile garmentâ— but he must be cloathed with a wedding garment that is adorned and beautifiâ—â— with true loue charity idem in eodl lib As a Captaine when he goeth forth to â—ight or when he begirdeth any defenced â—astle deuiseth many kind of stratagems for the obtaining of it rayseth fortresses maketh bulwarks and vseth many inâ—entions to assault and batter it that at â—he length he may conquor it so by all â—eanes we must labour and endeuour â—hat wee may get vnto our selues that most excellent place and chiefest good for it is written The Kingdome of heauen suffereth violence and the violent â—ake it by force Lodouicus Granatensis â—n lib. de deuotione As the Patriarch Iacob thought his â—eauen yeares seruice short in respect of â—he great loue he bare to Rachell so we should thinke all the tribulations of this world short in respect of the great loue wee should beare to Heauen which is more beautifull than any Rachell Idem â—n suis Meditationibus As a traueller goes far from his counâ—ry and family yet is desirous to returne â—hither againe euen so we as banished from this world should long for our â—eturue to Heauen our true borne counâ—ry Stella de contemptu mundi As the' pretious pearles called Vnion albeit they be bred in the Sea yee hauâ— more assinitie with Heauen the semblance of which they doe represent so a godly and a generous mind doth more depend of Heauen whence he fetcheth his originall than of the earth in whicâ— be liueth As a house excelleth a few ashes asâ— Citie exeelleth a house a prouince a Citie the Romane Empire a prouince and all the earth the Romane Empire and the whole circumference the poinâ— of a circle so farre incomparablâ— Heauen extendeth and excelleth thâ— comparison and proportion of all other things Cyrillus Ierosolymitanus câ—â— techesi 6. As there is extreame darknesse iâ— hell so there is glorious light in Heauen Basilius lib. hexa As a sphericall figure is most capable â— containe things so Heauen being of thâ— same figure is most capable of all ioyâ— and blessednesse As there are ten commandements iâ— Moses Tables so according to moderne Astrologers there are ten sphere 〈◊〉 Heauen Luna Mercurius Venus Sol Mars Iupiter Saturnus Caelum stellaâ—m Caelum cristaellinum siue aqueum â—nd Primum mobile ANGELS EVen as the elder brethren doe carry their younger brethren when they â—ee but little ones in their armes and doe keepe them with great care and prouidence after the same manner the Angels which are as our elder brethren do tende and keepe vs who are as their younger brethren and little ones and doe beare vs in their hands Ludouicus Granatens lib de deuotione As Angels are pure Spirits so also pure worship and spirituall seruice is required of them ibidem As caelum crystallinum siue aqueum is not seene of vs so Angels in their owne nature are not visible vnto vs. F. Ioannes a S. Geminiano libro 1. de caelo Elementis cap. 5. As the fire is of a more subtile substance than any other element so Angels are of a more immateriall substance than any other creature ibidem As the fire is moued of Sol and Mars as saith Rabbi Moyses so Angels are moued of God who alwayes attend his will ibidem As the fire cannot be touched by reason of the heate so Angels cannot bee touched by reason of their immaterialitie ibidem As the fire is a powerfull element for deuastation so are Angels in executing the wrath of God As a Physition leaueth his patient when hee is past cure so the Angels leaâ—e vs when we fall into desperation Origenes hom 2. in Hieremiam As there are powers vnder earthly Kings for ordering of state matters so there are principalities vnder the heauenly King for executing of his will and setting forth his prayse Epiphanius haeresi 4. As our friends lament for vs when as by reason of sicknesse and weaknesse we can receiue no meate so holy Angels doe mourne for their soules that are not fed with celestiall and spirituall foode Macarius hom prima As smoke banisheth Bees and silthy â—auours driue away Doues so the corâ—upted stinch of sinne driueth away the â—ngell that is the keeper of our life â—asilius in Palme 33. As in martiall affaires some Souldiers â—re appointed to administer and bestow â—onours and some to execute vengeance â—nd punishment so holy Angels are â—ent to the good and preseruation of â—an but Deuils are sent to punish the â—icked and rebellious Chrisostom hom de patientia Iob. As after death there is no repentance â—uailable vnto man so after the fall of â—ngels there was no place of repenâ—nce left vnto them Damascen lib. 2. â—â—fide cap. The Word of God AS the same Manna was wholesome food vnto some and corrupâ—on and wormes vnto others so the â—me Word of God is saluation vnto â—me and destruction vnto others Orig. om 3. in numeros Wine much comforteth those that be sound and as the Scripture saith iâ— maketh merry the heart of man but iâ—â—e drinke it that hath a feuer it bringeth danger and destruction vnto him so the Word of God bringeth life vnto some aud death vnto others Idem homil 5. in Iudic. As a Lanthern doth lighten our steps so the word of God doth illuminate onâ— vnderstandings Hilarius in Psal. 118. A Tree by continuall moysture doth grow to a great height so a soule that iâ— coutinually watered with the diuine Word commeth to the perfection oâ— Vertue Chrisostomus hom de Anno Samuelis educatione As to be hungry is a signe of bodily health so to hunger and thurst after the Word of God is a token of spirituall health Idem hom
15. in Genesin As a sword doth cut off the flesh so the diuine Word doth cut off carnall concupisences Ibidem Homil. 8. operiâ— imperfecti Raine that fals vpon a stone makes it moist without but it continues driâ— within because the moisture doth noâ— penetrate into it so the Word of God falling vpon a worldly man doth make a sound in his eares but doth not peirce his heart idem hom 31. As euery member receiueth nourishment from the stomacke and doth conuert it according to the naâ—â—e of the member as that which the liuer receiueth becomes bloud that which the gall receiueth becomes choler that which the lungs receiue becomes phlegme and that which passeth into the paps becomes milke so all receiue the Word of God vttered by his Minister and Preacher but euery one doth conuert it according to the disposition of his heart they that haue good hearts conuert it into life peruerse hearts turne it into anger and choler others into milke that is into sweet loue others into hatred as into hurtfull phlegme which is to be spued vâ— idem hom 3â— As Iron doth mollifie the hard earth so the Word of God doth mollifie the hardnesse of mans heart idem hom 40. Wholesome medicines and antidotes being taken without the direction of a Physitian oftentimes become deadly and dangerous so the Word of God being taken without the magistery of Gods Preacher without direction of his Minister beyond 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 food so is the soule by the food of the heauenly Word Caesarius Arelatensis Hom. 22. Swine doe tread Roses vnder their feete and seeke for dirt they refuse partriges and delicats and doe greedily hunt after Acornes and other swash so franticke worldlings haue no taste of the word of God but most greedily gape after the vncertaine riches of this World Hector Pintus in cap. 3. Ezehiel As hee that would set vpon his enemies or defend himselfe from them doth need a sword by handling of which hee may smite them so hee that would tryumph ouer the World the flesh and the Deuill the terrible enemies of his soule must carry in his hands that is in his workes the Word of God Ibidem There is a water in Macedonia that being drunke of Sheepe doth make them white so the doctrine of Christ being receiued into the soules of beleeuers doth make them cleane and pure F. Ioannes a S. Geminiano libro 1. de caelâ— elementis cap. 23. As raine doth purifie the Are so the doctrine of the Word of God doth mundifie the heart of man ibidem As the light doth shew vnto vs the formes and shapes of things so the Word of God doth manifest vnto vs the formes aud fashiones of vices and vertues Idem libro 1. de caelo Elementis cap. 82. As sore eyes cannot abide the light so wicked persons cannot abide the Word of God ibidem As seed doth draw vnto it the moisture of the earth so the Word of God doth draw vnto it the affection of the soule Idem lib. 3. de vegetabilibus plantis cap. 79. As an arrow doth pierce the body so the word of God doth pierce and penetrate the soule idem lib. 9. de artificibus rebus artificialibus cap. 79. As a medicine doth purge water wasâ— and raine make fruitfull so the Word of God doth purge the soule from corrupt affections doth wash it cleane from filthy sinnes and maketh it fruitfull in good workes 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 precious stone Draconites can neither bee polished nor admitteth any Art being otherwise of it selfe elegant faire and translucent so the holy word of God hath his splendour of himselfe neither doth admit the affected Art of Phisosophy or Rhetoricke The Ceder and Iuniper being annointed with oyle doe neither feele wormes nor are subject to rottennesse so that soule that is once endued with the iuyce of the diuine Word doth feele no corruption of this World The leaues of the Tree Rhododendreâ— are poyson vnto beasts but medicine for men against Serpents so the Word of God is wholesome nourishment vnto wise sober 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 follow theriuers so is it foolish to leaue the Holy Scriptures and follow Quodlibetaries and the quirks of Sophisters As Alexander the great commanded that none should paint him but Apelles none should cast him in any metall but Lysippus or engraue his picture in any lewell but Pyrgoteles being excellent Artificers so it is not meete that the Word of God should be preached of euery one nor that vertue should bee praysed of euery lewd aud idle headed feâ—low Wedoe not neglect the gold though it lie in the durty earth nor the pure coyne for that it commeth out of the homely presse nor the precious stone Aetites which is found in the filthy neasts of the Eagle nor the precious Gemme Draconites though it be euer taken out of the head of the poysoned Dragon so wee must not lesse estimate or reuerence of the Word of God though it be vttered of a sinfull man or pronounced out of an earthen vessell As Iron gathers rust if it be not vsed so the soule gathers corruption if it be not conuersant in reading the Holy Scriptures Augustin quâ—st 120. ex vtroque testamento As Frankensence doth not smell except it be put into the fire and as mustard seed doth not bite except it bee ground to mustard so no sentence of the Holy Scripture doth shew his force except it bee boyled and concocted in the heart Idem in speculo paceatorum As God is closed in the Heauens so is hee hid in the Scriptures And as all men see this corporall Heauen but doe not see God dwelling in it so all men read the diuine Scriptures but all men vnderstand not the God of truth laid downe in the Scriptures vnlesse he be so baptized that hee receiue the Holy Ghost Christstom hom 4. oper imperf As Iacob stroue with the Angell in whom God was who confessed himselfe to bee ouercome so the louer of the Word of God must striue with the Scripture in which God is and which is of God neither let it passe from him vntill he hath sucked from it health and comfort for his soule Rupertus lib. 6. As in a glâ—sse we see both our beautie and deformity so in the Scripture wee behold what is good in vs and what is naught F. Ioannes a S. Geminiano li. 9. de artificibus rebus artificialibusch 66. The CHVRCH AS the naturall heate of our bodies is helped of the exteriour heat of Heauen and as
nature although most carefull to preserue it selfe doth receiue much helpe of externall medicines created to that end of God so also the light and inward helpe of grace is much helped by the light and doctrine of the Church Lodouicus Granatensi libro 2. Ducis Peccatorum As men are caried ouer the Sea in a ship to the Court of any Prince so men are caryed to God in the ship of the Church whose Pilot Christ is Clemens Rom. epist. 1. Iacobum As they that are wronged at one Hauen doe ariue at another so they that haue beene misled by the false Church let them hast to the true Cyprianus li. 3. epist. 13. As a branch is nourished by the sap of the roote so are Christians nourished by the milke of the Church Cyprianus de simplicitate pralatorum As God is our Father so the Church is our Mother Cyprianus As a fountaine hath many riuers so the Church hath many members Cyprianus As a man trauelling to a far Country commendeth his Wife to his deare friend whom hee choisly keepeth that her chastitie may not bee corrupted so Christ going to his Father commended and committed his Church to Preachers and Ministers his faithfull Seruants which they must keepe till his comming incorrupt and inuiolate Cyprianus ex sententiis Episcoporum concilij Carthaginensis As Musicke doth not delight the hearer except there bee concord so God is not delighted in the Church except there bee vnitie and consent Origenes tractatu 6. in Math. As many cornes make one loafe so many faithfull people one Church Eusebius Emissenus hom 5. de pascha As in a Common-wealth some rule and some obey so in theÌ„ Church some are pastours and some are sheepe Gregorius Nazianz. de modestia in disputationibus As a Wife is not put from her Husband but onely for fornication so the Church is not put from Christ but only for transgression Chrisost. hom 32. oper is imperfecti As a Woman is not knowne whether she will stand chast till she hath beene solicited of vicious men and then shee is discerned so the faith of the Church is not well knowne except Antichrists come vnto it Chrysost. Homil. 2 in epist. Rom. PREACHERS AS Trees which make large increase for themselues before they â—eare become much more fruitfull afâ—wards vnto their owners so Preachers â—he more learned they are and the more time they haue well spent in the deepe mysteries of Diuinitie the more profitaâ—le they are vnto their hearers for according to the qualitie of their fruits such shall bee the profit of their auditours Lodouicus Granat lib. de Denotione As that Gould is not baser which is found among coales than that which is found among precious stones and as that imedicine is not of lesser vertue which is drunke out of a vessell of claie than that which is drunke out of a vessell of Alablaster so the Word of God preached by a wicked man is not debased nor made better by a good man but of it selfe is foreible neither needeth the authority of maâ— to grace it Ibidem As the prayer of Moses rather procured the victory against Amelech then all the swords that were drawne so also wee must suppose and beleeue that in the conuersion of a sinner the prayers sighes and grones of a true Preacher haue no lesser part than all the other voyces and words albeit they bee ingenious acute and eloquent Ibidem As water is conueied into Orchards and Gardens by conduit pipes so by Preachers the water of wisdome is conueied into the Church ibidem As a sower casteth some seeds into barren land so Preachers cast some of the heauenly seed in barren eares and sterill hearts Clemens Rom. lib. 3. recognitionum As the Priest when he sacrificed was to looke that there was no spot nor blemish in the beast so he that preacheth the Gospell to looke that there be no errour in his preachiug nor fault in his doctrine Orignes libro 10. in Epist. ad Rom. cap. 16. As the Priests of the old Testament caried Vrim and Thummim vpon their breasts so the Preachers of the new Testament should bee vnto their auditors both an instruction of verity and an example of sanctity As men that are giuen to wine and banketing doe enquire after feasts and ryotous persons so men studious of their saluation should seeke after learned Preachers and zealous Diuines Chrys. â—rateone 2. aduersus Iudaeos As a fountaine doth flow albeit few or none doe drinke of it so a Preacher should not desist from his function albeit few or none doe heare him idem concione 1. de Lazaro As a Merchaunt doth not leaue off his trafficke for a few losses so a Preacher should not leaue his preaching for the ingratitude of a few lost cast-awayes Ibidem As a Hammer an Anuile and a paire of Tongs are a Smiths instruments by which he effecteth what he intendeth so the bookes of the Prophets and Apostles and all the Holy Scriptures are instruments of Preachers by which they worke mens soules either vnto reformation of a new life or vnto confirmation in vprightnesse Chrysost. conciâ—ne 3. de Lazaro As laborious husband-men by tillage reape earthly gaines of the earth so painfull Pastors by their Doctrinereape spirituall gaines which neither can perish nor be corrupted Idem hom 1. in Isaiam super illis verbis vide dominum sedentem As good Parents giue vnto their Children not only those things that doe delight but those things that also benefite so faithfull Preachers and iust dispensers of Gods mysteries doe not preach pleasing things and sow pillowes vnder their auditors elbows but doe tell them what is best for their behoofe ibidem As Mothers beare with their wayward Children so should Preachers beare with their vntoward hearers and seeke by all meanes to winne them for greater is the affection of the Spirit than of nature idem hom 1. in eadem verba As Saylers haue hauens and Ilands to rest themselues in so Preachers should haue their times and oportunities of recreation and repast idem sermoue in Oziam As a husbandman there soweth his feed plentifully where hee seeth the ground fruitfull purged from weeds so a Preacher hauing got a spirituall field fruitfull and cleane doth aboundaintly with great a lacritie disseminate the diuine seede idem hom 2 in Genesin As Physitions first minister corasiues than cordials and as Fathers seeing their Children disordred doe first correct them with words and after doe admonish and comfort them so a Preacher after increpation and rebuking doth adde comfort and consalatition and after the killing letter of the Law doth Preach the quicking Spirit of the Gospel ibidem hom 7. in Genrsin As husbandmen do make ready their sithes prepare their barnes feed their oxen that they may the better inne their haruest so a Preacher must make his best preparation for the winning of soules ibid. As no man â—lameth a Physition that hath well done his duty so no man should
merriments so wee should bee as â—ne and inclined to flocke vnto serâ—ns ibidem As some returning from a Garden 〈◊〉 bring flowers with them some out 〈◊〉 an orchard doe bring apples and â—e comming from great-banâ—ets doe â—ng some of the fragments to their â—ildren so thou returâ—ing from a â—mon bring from it vnto thy wife children and friends some good counseâ— and wholsome admonitions idem bâ—â— 6. ad pop Antioch As Sea-fish although they liue 〈◊〉 salt water yet haue need of seasoningâ— so many continually heare Sermons and yet are neuer the better for theâ— Clemens Alexandrinus lib. 1. Stâ— matum As those schollers learne better the others that learne with awe so theâ— heare sermons more profitably thâ— heare with feare and reuerence Basil. â—â— principium Prou. As hee that eateth meate doth fiâ— masticate it with his teeth and thâ— letteth it downe into his stomacke when wee heare a sermon we shouâ— meditate vpon it and consider whâ— was spoken whereupon it was spokeâ— and to what end Chrysost. hom 4. opâ— imperfect As it nothing profiteth to haue eaâ— meate if thou presently vomit it forâ— againe so it nothing profiteth to hâ—â— heard a sermon if thou forth with fâ—â— get it ibidem A CHRISTIAN AS a Father that bringeth vp his Sonne to dedicate him to God in â—e Ministery of his Word doth acâ—ustome him from his yong yeares to â—â—lesiasticall matters and directeth â—e whole course of this life to the purâ—osed end so God after he hath elected â—y man to the participation of his â—lory he directeth him by his Fatherly â—are to the way of Christianity and â—ighteousnesse which leadeth to that â—â—ory and faithfully continueth him 〈◊〉 it vntill he come to his wished end â—od Gra. li. 1. Ducis peccatorum As wee admire the happy estate of a Prince that is borne heire of a temporal Kingdome so much more ought we to â—dmire and wonder at the most blessed state of a Christian who is borne not â— a temporall kingdome but to a Kingâ—ome euerlasting to raigne in Heauen with God himselfe and with his blessed â—aints for euer and euer ibid. As a traueller that euery day goeth â—orward a little if he perseuer and conâ—nue in his progresse soone commeth to the end of his iourney but if heâ— faile and saint in it and a little after beginne his voyage a new consumeâ—â— all his life in it neither euer commeâ—â— to the end of his iourney so it is with 〈◊〉 Christian he must still walke for ward for when hee saith that it is sufficient then he plaies the deficient idem in lâ—â— de deuotione Euen as he that Iyeth in the midst 〈◊〉 a swift riuer if hee doth not labour tâ— take fast footing and raise vp his bodyâ— hee is in danger to be borne downe and swallowed vp of the water so in thâ—â— Christian and spiritual life which 〈◊〉 like a deepe and dangerous riuer hâ— liueth in many ieopardies of falling who with tooth and naile doth not labour to profit and goe forward in itâ— idem in lib. de dâ—not As a Harper that iâ—tendeth to plaâ— vpon his harpe all the day ought 〈◊〉 haue his strings well tuned all thâ— time And as a hunter or a falconeâ— that is disposed to hunt and hauke alâ— the day ought all that time to haue hiâ— Hauks and Hounds in a readinesse anâ— 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 harmony of the inward Spirit which is made by prayer it is meete and requisite that he that will attend vpon this exercise that his Spirit and body be alwayes dispoâ—ed 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 honourable for any Knight or Souldiour to beare the armes of his King and Captaine euen as honorable is it to a true Christian man to suffer trauell and persecution as his foreguide and leader Iesus Christ did Stella de contemtu mundi A Rocke although beat with the â—illows and waues of the Sea contiâ—ueth firme neither is remoued out of his place so a true Christian albeit â—rushed with the persecutions and triâ—ulations of the World persisteth stedfaâ—t neither letteth his hope in Christ faint Lodiuicus Granatensis lib. 1. Ducis peccatorum MAN AS a Painter in delineating and poutraying 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 hee that from an high Tower hangeth by a small threed which another holdeth in his hand is at the dispose of him either for life or death so is man at Gods ibidem As a stone alwayes of his owne nature falleth downward neither can it lift it selfe vpwards without externall helpe so man by reason of the corruption of sinne doth alwayes tend downewards that is hee doth alwayes slide to the loue and desire of earthly things but if hee bee to bee lifted vp aboue that is to the loue of heauenly things he hath neede of the right hand of thâ— 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 creepe aloft it being not able to sustaine and hold it selfe and as a woman naturally seeketh for the supportation shadow of man for she is an vnperfect creature knoweth that the aide and helpe of man is necessary for her so mans nature being weak seeketh supportation of God and being needy and wanting many things doth seeke for the shadow and refuge of God ibidem As it is preposterous that the Mistresse should waite vpon the maide so is it intolerable 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 and a scabberd that â— 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 shall bee 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 varietiâ— of gifts and yet the same Spirit that infuseth them As snow beginneth and endeth in water so man how bigly soeuer hee braue it began in earth and shall end where he began As the flower may be knowne by the smell so a man by his words As they that are tenants at will â—eaâ—e themselues very euen vpright so they that vnderstand that the house of theâ—
Nardus will onely grow in India Balsanum onely in Syria in Rhodes no Egle will build her nest no Owle liue in Creete so no wit will spring in the will of women Iohn Lily As Socrates Plato and Aristotle affirmed that women were â—icle and inconstant Pindarus Homer Hesiod Ennius and Virgil auerred that they were framed of contraries As Mantian doth rayle on women in his Eclogs so Euripâ—des doth exclame in his Tragedies As Martiall hath taunted women so Propertius hath quipped them As some for inconstancy compare women to Chameleons Polipes and whether-cocks so some for their alluring and inchanting cal them Sirens for crafe Calipsoes for subtilty Serpents and for cruelty Tigres As Daphne for nicenesse was turned in to a tree so Anaxarete for cruelty was transformed into a stone As Horatia with daintinesse did hurt her selfe so Phillis through too much loue did hang her selfe As Cleopatra at the death of her Anthony did sting herselfe to death with Serpentes so Hylonome did slay her selfe at the death of her Cyller As Alceste was content to loose her life to preserue her Admetus so were the Mynian wiues to preserue their husbands Vlisses though hee detested Calipso with her sugred voyce yet hee embrabraced Penelope with her rude distaffe so though one abhorre the beauty of a whorish Curtesan yet hee neede not abstaine from the company of a graue Maiden Though the teares of the Hart bee salt yet the teares of the Boore be sweet so though the teares of some women be counterfeit to deceiue yet the teares of many bee currant to try their loue Some one Rose will bee blasted in the bud some other neuer fall from the stalke the Oake will bee soone eaten with the worme the walnut tree neuer so some women will bee easily enticed to folly some other neuer allured to vanity As the Mint-master is not grieued to see the coyner hanged nor the true subiect the false tâ—aytour araâ—gned nor the honest man thiefe the condemned so honest women ought not to grieue to see lewde women writ against and whores and curtesans to be railed at As hic Ignis is latine for fire in the Chimney and hoc Ignis latine for fire on the table so haec Ignis is latine for fire in the bed As there hath beene an vnchast Helleâ— in Greece so there hath beene also a chast Penelope As there hath beene a prodigious Pasiphae so there hath beene a godly Theocrata As some haue desired to be beloued as Iupiter loued Alcmena so some haue wished to bee embraced as Phrigius embraced Pieria As there hath raigned a wicked Iezabel so hath there ruled a deuout Dobora The sowre crab hath the shew of an apple as well as the sweete Pippin the blacke Rauen the shape of a Bird as well as the white Swan so the lewde wight hath the name of a woman as well as the honest Matrone There is great difference betweene the standing puddle and the running streame yet both water great oddes betweene the Adamant and the Pommice yet both stones a great distinction to be put betweene Vittum and the Christall yet both Glasse so there is great contrariety betweene Lais and Lucretia yet both women One may loue the cleare conduit water though hee loath the muddy ditch and weare the precious Diamond though he despise the ragged bricke so one may also with safe conscience reâ—erance the modest sex of honest Maidens though he forsweare the lewd sort of vnchast Minions As Spiders conuert to poyson whatsoeuer they touch so women infect with folly whomsoeuer they deale withall The petite Pallace of Pettie his pleasure As hee that toucheth Pitch shal be defiled therewith so he that vseth womens company shal be beguiled therewith Greene. As Iupiter Mars and Hercules for their valiant acts accounted Gods of the Paynims were ouercome and made slaues by the inchantment of women so strong Sampson holy Dauid and wise Salomon were ouerthrowne by women As Venus yeelded to her darling Adonis without any sute made on his part so the Dutchesse of Sanoy went on pilgrimage to the Knight Mendoza As Oenone pleaded her right with Paris so Dido let Aeneas vnderstand how deeply she desired him As Scilla made loue to King Minos so did Medea to Iason As Brysis besought the good will of Achilles so Adalesia made loue to Alerane As Portia the Danghter of Cato hearing of her Brutus death at Philipâ— swallowed hot burning coales to follow him as Plutarke Valerius Maximus and Martiall doe write so Gâ—â—nilda the Wife of Asmunda King of Danes hearing that her husband was slaine in the warres slew her selfe with a sword to accompany him in death whom she had dearely loued in life as testifieth Saxo Grammaticus in his first Booke of the Danish History As trusty Thisbe did goare her gorgeous body with the same sword wherwith princely Pyramus had prickt himselfe to the heart so true harted Iulietta did vpon the corps of her dearest Romeo As a rusty Rapier is no trustly Rampier to defend a man though the Scabberd be of fine Veluet so a women with foule conditions is coursely to be accounted of though her face be faire and body beautifull The Petite Pallace of Petty his pleasure As the yeare doth consist of foure seasons the Spring Summer Autumne and Winter And as mans body doth consist of foure complexions Choler Bloud Flegme and Melancholy so the comely parts of a Woman doe consist in foure points that is to bee a Shrew in the Kitching a Saint in the Church an Angell at the bourd and an Ape in the bead as the Cronicle reports by Mistresse Shoare Paramour to King Edward the fourth As the kinde Spaniall the more he is beaten the fonder he is so the women of Russia the oftner their husbands beate them the better they loue them They will not bee porswaded that their husbands loue them except they beate them Richard Hackluyt in his Booke of English Voyagers in the description of Russia As Aetna is too hot Caucasus too cold so it is naturally incident to women to enter into extremities they are either too louing or too loathing too courteous or too coy too willing or too wilfull too mercifull or too mercilesse too forward or too froward too friendly or too fiendly thâ— meane they alwayes meanely account of as it is reported of Maria Stuarta Queene of Scots in Astione contra Mariam Scotorum Reginnam The SOVLE EVuen as in a bright and cleare glasse the Sunne beames doe make the greater spendour so in a purified and cleare soule the beames of the diuine truth doe shine more clearely Lodouicus Granatensis in lib. de deuotione As twice in a day wee refresh our bodies that is at Dinner and at Supper so also twice a day wee ought to giue due nourishment vnto our soules Ibid. As ordinary nourishment is necessary for the body because the naturall heate doth alwayes consume and wast the substance and therefore it is
the Idaea of these Arts doe endure with the World for euer according to which the present age and that to come are to be made Musitians and Grammarians so if the wisdome temperance iustice and fortitude of euery one particularly should be taken away yet in the immortall nature of this Vniuerse immortall wisedome and incorruptible vertue is engrauen according to which both the vertuous men of this age and of the future time shall be censured and approued Idem in lib. quod Deus sit immutabilis As a seale Ring remaineth vnhurt although that which it sealed be spoiled and marred so although all vertuous impressions and Characters bee abolished out of the minde through a wicked life yet vertue preserueth herâ— estate incorruptible being not subiect to any fate Idem in lib. quod deterius poâ—itiori insidietur As wee must not handle Musike rudely nor Grammer vnlearnedly nor any other Art peruersly so we must not vse wisdome craftily nor temperance beastly nor fortitude rashly nor pietie superstitiously nor any other vertue illiberally ibidem As the rising Sunne doth gilde the whole Heauens with his lustre so Vertue with her beames doth illustrate the whole soule of man Idem in lib. de plantatione Noe. They that goe on false ground doe often fall but they that trauell on sound ground doe make sure footing so they that suffer themselues to be led by the externall goods of their bodies doe often fall but they that goe vnto God by vertue their voyage is firme and certaine ibidem lib. de Abrahamo As the first and chiefest part of a liuing Creature is his Head the second his Breast the third his Belly and as in the Soule the first and chiefest part is the part rationall the second irascible and the third concupiscible so the first and chiefest of all vertues is Wisdome which is conuersant about the Head and the rationall part of the Soule the second is fortitude which is conuersant about the breast and about wrath the second part of the soule and the third is temperance which is occupied about the belly and the part concupiscible which hath the third place in the soule Idem lib. 1. allegoriarum legis As the enioying of health doth shew vs the inconueniences of sicknes so vices doe declare vnto vs what goodnesse vertue hath in it and darknesse doth tell vs what an incomparable good light is Hieronyâ—â—us epist. ad Rusticum As the missing of one member doth deforme the body of man so the neglecting of one vertue doth snew the imperfection of the soule Diadochus do perfect spirit cap. 24. As a cloud doth not make the Sun to lose his light so neither doth disaster fortune dimme the beautie of Vertue Tyrius Platonicus sermone 26. As a Lute doth profit others by the â—ound but neither heareth nor vnderstandeth any thing it selfe so they that speake of vertue doe profit others but not liuing thereafter doe no good vnto themselues Diogenes apud Laert. lib. 6. As spices do make clouts and ragged apparell smell sweete but silke doth stinke being greased and infected with sweate so any kind of life is pleasant if vertue be ioyned vnto it but wickednesse doth make the glorious and splendent life irkesome and intollerable Plut in Moralibus As a swift horse doth runne of his owne accord so hee that is inflamed with the loue of vertue needeth not a â—onitour ibidem As all things are pleasing to a Louer in his loue so in whom the loue vertue wee delight to imitate his gesture his gaâ—e and looke ibidem As they that loue truely doth loue in their beloueds their stuttering and palenesse or whatsoeuer defect so the Louer and embracer of vertue doth not abhorre the banishment of Aristides nor the pouertie of Socrates nor the condemnation of Phocion ibidem As of fire and earth the world is compounded being necessary elements as Plato saith the earth yeelding solidity the fire giuing heat and forme so great empires are not obtained except vertue bee mingled wich fortune and one bee an helpe vnto an other Ibidem As that is no true loue which wants iealousie so hee loueth not vertue entirely that is not inflamed with the emulation of good deeds done of others ibidem As a Candle light is obscured by the light of the Sunne so the estimation of all corporall matters is obscured by the splendour of vertue Cicero lib. 2. Offiâ— As our bodily eyes are cleared and purged by certaine Medicines so the eyes of our minde are enlightned by looking vpon vertue Seneca lib. â— Epist. 116. As great Obeliskes are not made without great labour by reason of their hugenesse but being once builded they continue infinite ages so it is a hard matter to attaine vertue but being gotten it neuer dieth Plin. lib. 36. Cap. 29. The tree Lotos which the Latines call Faba Graeca vel Syriaca hath a most bitter rinde but most sweete fruite so the first endeuours vnto vertue are most hard but nothing is more sweete then the fruite Idem lib. 24. cap. 2. lib. 13. cap. 17. Saffron thriues the better if it bee troden on and therefore that springs vp the best that is set by pathwayes so vertue exercised in extremities doth thriue the better idem lib. 21. cap. 6. Theophr lib. 6. cap. 6. The Palme tree because it hath a plaine barke is hard to be climed into but it hath most sweete fruit so vertue hath a difficult entrance but most pleasant fruit Erasmus in similibus Bees flee to all flowers yet doe hurt none so Vertue and Learning are so taken from others that hee is neuer the worse that doth communicate them Ibidem As the Arts were not perfected aâ— soone as they were inuented so neither is vertue absolute and perfect in vs the first day Seldome or neuer a vaine of Gold and Siluer is found alone but there is another not farre off so there is no vertue solitarie but one is ioyned to another As lightning doth blast all trees besides the Lawrell tree as saith Plinie lib. 2. so a great calamitie doth take all things away besides Vertue For constant Vertue is a faire beautifull Bay-tree alwayes greene not to be blasted by any lightning nor to be destroyed by any thunder claps Hector Pintus in cap. 17. Ezechiel As hee is not rich that can speake of much wealth but he that possesseth it so he is not a iust man that can reason of vertue or knoweth the definition of it but he that is indued with it and exerciseth it idem in cap. 20. As in the stone Opalum the semblance of many precious stones is seene as the fierinesse of the Carbuncle the purple of the Amethist and the greennesse of the Emerald and all these shining together after an incredible mixture so all vertues are contained in the holy Scripture and doe shine therâ— after a wonderfull manner As there bee seauen Planets Luna Venus Sol Mercurius Mars Iupiter and Saturne so there are
seauen principall vertues Faith Hope Charitie Prudenâ—e Iustice Fortitude and Temrance which vertues Helâ—uicus Theâ—tonicus particularly compares vnto the seauen Planets in his first booke de coelo elementis cap. 84. As there bee seauen principals mettals Qâ—ick siluer Brasse Gold Siluer Tin Iron and Lead so there be seauen chiefe vertues vt suprà which the same Heluâ—icus particularly compareth to these mettals in his second Booke dâ— metallis lâ—pidibus cap. 40. As Garlicke hath seauen medicinable qualities in it so haue the seauen principall vertues which the same Authour setteth downe in his third Book de vegetabilus plantâ—s cap. 8â— As there be fiue outward senses the sight hearing smelling tast and touching so there bee fiue inward vertues Faith Obedience Hope Charitie and Humilitie which the same writer compareth together in his sixt booke de homine eius membris cap. 77. As the bones are the strength of the body 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 boâ—nd together by certaine ligaments so all vertues are so combined and linked together that one cannot bee had without another ibid. As the bones are nourished by the inward marrow so vertues are nourished by diuine grace As the best Wine is in the middest of the Barrell so vertue doth consist in a meane Idem lib. 9. de artificibus rebus artisicialibus 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 be embraced if the way and manner bee not deliuered how to attaine vnto it Plutarch Euen as a ditcher that by chaunce findeth a precious stone doth little esteeme it because hee knoweth not the price of it so ignoraunt infidels and prophane worldly men make little reckoning of vertue and vertuous men because they neither know the dignity of vertue nor the estimation of her followers Lodouicus Granat lib. 1. Ducis peccatorum The Images called Sileni were vnpolished without but curiously and with great Art wrought within so vertue out wardly seemeth rough when inwardly it is full of beautie ibidem As blood releiueth a distressed heart so vertue comforteth an afflicted soule ibidem Euen as God is a goodnesse so vniâ—ersall that in him alone are found all the perfections of all good so after a certaine manner the same are found in Vertue ibidem Euen as of the conueniencie and proportion of the members and lineaments and of the humours of the naturall body a certaine beautie a riseth which is acceptable to the eyes of men so of the order and vertuous frame of the life laudably led and formed so great a beautie proceedeth that not onely it is most acceptable to the eye of God and Angels but it is also beloued of peruerse and froward men ibidem If a noble and beautifull Woman worthy of a Kings bed should be married to a foule Collier it would moue all men to compassion that beheld her so much more effectually shall he bee moued that seeth vertues worthy of God and diuine reward to be made vassals to compasse the drosse and dung of this world ibidem He that selleth precious 〈…〉 rich Gemmesâ—ought very well to 〈◊〉 them that he be not deceiued 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 euery one according to his dignitie for otherwise hee shall â—omit many errours and offer great inequality so a man that dealeth with the worth 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 euery 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 endeauour and diligence we should apply our selues to the worthier vertues and with the lesser to the lesse worthy lest we disturbe the spirituall businesse Ibidem lib. 2. Ducis peccatorum As in all things as well artificiall as naturall there are found some true and some seeming appearing so but are not so in deed and as there is both true Gold and that which is false lawfull money and counterfeit coyne true Gemmes and false Gemmes so also among Vertues some are true and some that appeare to be so but are not so in truth ibidem As the foule Toade hath a faire stone in his Head the fine Gold is found in the filthy earth the sweete Kernell lyeth in the hard shell so Vertue is many timeâ— harboured in the heart of him that most men esteemed mishapen As the precious stone Sandastra hath nothing in outward appearance but that which seemeth blacke but being broken powreth forth beames like the Sunne so Vertue sheweth but bare to the outward eye but being pierced with inward desire shineth like Christall FAITH AS a Child that learneth his first elements ought to beleeue that his Master teacheth him and not to aske the reason why this Letter is called A and that B so in the misteries of Faith we must not aske the reason how this may be and that may be but we must giue credite to the Scriptures Lodoâ—icus 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 be induced to beleeue that it was made of a certaine kind of straw and sand and that onely by the breath of man so is it in matters of Faith being considered of by the light of reason Ibidem As we cannot imitate nor well vnderstand the Arte of Bees in making their Hony Combes and tempering their Honie nor the Arte of Spiders in weauing their Wibbes nor the Arte of Silke wormes in spinning their Silke so much lesse can we imitate the diuine workes or comprehend in our reasonable vnderstanding the misteries of Faith ibidem If thou hast life thou hast heate so if thou hast a liuely Faith thou hast good workes Nazianzene As fire cannot be without heate nor the Sunne without light so a iustifying Faith cannot bee without iustifying workes As a riuer commeth from a fountaine so faith commeth from the Lord. As water maketh the earth fruitfull so faith enricheth the soule with good workes As the Carbuncle shineth in the night and in darknesse casteth light vnto the eyes so faith shineth in the darknesse of herisie and in the night of persecusion neither can it be ouercome or extinguished of either As there are twelue kinds of a Carbuncles so there are twelue Articles of our Faith Isidorus As a garment touched with the stone Amiathon doth resist fire and if you hang it ouer the fire it will not
Grecians Chiron among the Centaures Maris among the Laodicians Ripheus among the Troyans and Hermes Bochyris and Mycerinus among the Egyptians Frabricius Camilâ—us Cato Titus Manlius Augustus Alexander Seuerus and Vrsus Nolanâ—s were accounted the iustest men among the Romaines FORTITVDE AS a stone cutter ought alwayes to haue his mallet in his hand by reason of the hard matter which hee laboureth in so he that will either become good or continue vertuous must alwayes haue fortitude in a readinesse as a spirituall mallet to tame and and ouercome the difficulties which meete with him in the way of vertue Lodou Granat lib. de deuotione As Harts haue great hornes in vaine because they want courage so it is not inough to bee rich except thou bee valiant Plut. As they that walke stroutingly and Shakerleyan like are called proud and haughtie persons whereas they are termed valiant and valorous that aduance themselues in fight and combat so hee that reares and lifts vp his minde in aduersitie is to bee accounted valiant and inuincible Idem As an ill chance at dice is by art and cunning to be turned to the best aduantage so whatsoeuer happeneth in the life disasterously fortitude and true valour turneth it to the best part and maketh the be vsest of it Idem As Iron doth bruse all other metalls so fortitude doth ouercome all kind of danger F. loannes à S. Geminiano lib. 2. de metallis lapidibus cap. 40. If a waight be laid vpon the branches of the Palme tree they doe not bend downewards after the manner of other trees but of their owne accord doe striue and mount aloft against the waight of the burthen so the mind of a valiant man by how much it is pressed and held downe by aduerse fortune by so much it becommeth more vigorous and valorous Plin. libro 16. cap. 43. As those parts of trees are stronger that are opposit to the North then those that looke towardâ— the South or west so wee are more firme and valiant in those things in which Fortune hath exercised our fortitude The Crocodile is terrible against them that flye but doth flye from them that follow him so many if thou â—eeldest vnto them rage like Lyons but if thou valiantly conteâ—â—â—â—â— and withstandest them they become as fearefull as Hares Plinius As a Lyon feareth nothing but a Cocke so a valiant heart and a magnanimous spirit feareth nothing but reproach slander and disgrace As a beard is a token of heate and naturall vigour so fortitude to â—â—â—st sinne is a signe of spirituall strength F. Ioannes à S. Geminiano lib. 6. de homine membris eius cap. 29. As three of the nine valiant worthies Hector Alexander Magnus and Iulius Caesar were Ethnickes and other three Iewes Iosua Dauid and Iudas Machabaeus so the other three Carolus Magnus Godfrey of Bullen and Arthur of Britaine were Christians As Hercules was the strongest among the Heathen so was Sampson among the Iewes As Milo Crotoniata did carry at the games of Olympus a Bull a furlong and when hee had done slew him with a blow of his fist and eate him vp in one day so Bithon was so strong that as Pausanias testifieth in Caelius he caried a Bull on his shoulders for which memorable and prodigious strength he had his picture set vp at Argos TEMPERANCE AS Iustice commeth not by auarice and desire of gaine so neither temperance is obtained by intempâ—rance nor Christian conuersation by delicates and dainties Clemens Alex. lib. 2. paed cap. 1. As intemperance threw Adam out of Paradice so temperance is a good meanâ— to cast sin out of the soule Chry. hom 10. in Math. As horses are curbed with bridles least they should proue resty iades so the body is to bee moderated with temperance least it proue an vnruly Seruant to the soule Augustinus cap. 10. De salutaribus documentis As it is impossible for a Serpent to put off his old skin except he glide thorow a narrow place so is it impossible for vs to put off our old man with his corruptions except wee enter thorow the straight gate of abstinence fasting and temperance Climacus de discretione gradu 26. As swine cannot wallow in hard dryed clay so Diuels cannot tumble and keepeâ— euell-route in abstemious and temperate soules ibidem As the earth if it bee moderately watered doth aboundantly yeeld the seed it receiued but if glutted with showers it bringeth forth thornes and weeds so our heart if it be moderately maintained it plentifully powreth forth graces receiued of the holy Spirit but if it be glutted with wine and belly cheere it bringeth forth thornie cogitations and corrupt weeds ibid. Cap. 48. As a lampe is without oyle so is abstinence fasting temperance without charity Cesarius Arelatensis hom 32. As gluttony kindleth the concupiscence of Iuxury so temperance aâ—d abstinence mortifieth the lust of the body Isaac presbyter de mundi contemptu As the stomacke being corrupted with the immderate eating of sweete meates is purged by a bitter potion they that haue liued riotously and luxuriously are neuer better cured then by a temperate and an austere kind of life especially if there bee giuen vnto them to drinke 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 said so moderate liuing doth neuer enter into our minds except we be driuen to it by sicknes and diseases Plut. in Moral As in a calme the ship is mad ready against a tempest so by slender fare and spare diet wee 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 pâ—mpe is full the burden and loade is to bee withdrawne so from surfet swolne churles that carry slesh budgets about them meate and drinke is to be withdrawne Ibidem As Marriners in faire weather doe spread their sailes but when they feare a tempest they draw them in so the body when it is in sound health may feed more largely but fearing a disease it must be dealt withal more warely â—b As the Planet Mercury is said to rule ouer the water so temperance doth rule ouer the waters of concupiscence and the fluds of lust F. Ioanne à S. Geminiano lib. 1. de caelo elementis c. 77. As Mercury doth dispose the Child vnto wisdome that is borne vnder his predominancy so the moderation as well of meate as of venery doth dispose vnto the atchiuement of prudence ibid. As Mercury doth alwayes goe after the Sunne so temperance maketh the flesh to yeeld obedience to reason ibid. 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 body which are two fold 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 quicke-siluer 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 Lapid cap. 36. As Tinne cracketh all other metals that is it mixed with so temperance and abstinence doth pull downe pride and 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 charity and humility Ibidem As there are fiue kinds of the Amethist as saith Isidore so there are fiue principall parts of temperance abstinence sobriety charitie shamefastnes and modesty ibidem As the Amethist is powerfull against drunkennesse 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 be engrauen so doth temperance make a man capable of euery good and beautifull sculpture of all honest actions and vertuous demeanours Ibidem As Porcus among the Indians Masinissa among the Numidians Epaminondas among the Thebanes and Lycurgus among the Lacedemonians were renowmed for sober and temperate men so Socrates Plato and Pericles were famous for temperance among the Athenians and Iulius Caesar among the Romans so that Cato was wont to say of him that hee alone came sober to subuert the common wealth ABSTINENCE AS a sicke man commeth to physicke so euery one should come to feed on dainties that is not seeking for pleasures in them but releefe of nenecessity Lodouicus Granatensis lib. de deuotione Euen as a dead body is preserued by myrrhe which is bitter otherwise it would putrifie and breed wormes so also our flesh is corrupted through delicacy and effeminacy and 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 and a violentraine hurteth the medowes and destroyeth the corne so that meate is the best for the body that is taken temperately with abstinence but gluttony destroyeth and enfeebleth it Ibidem As full furnished tables breed lothsome surfets so meane repasts make healthfull persons As a fasting mans spetting is poyson vnto a Serpent euen so abstinence is the bane of all vices whatsoeuer As they that offer secrifice doe not tast of it so certaine giue liberall entertainment to others themselues notwithstanding being very abstinent Plutarchus As wormes in Childrens bellies are killed by sharpe and bitter medicines so sinne dwelling in our inward parts is slaine and existinguished by abstinence and fasting Basilius homil 1. de ieiunio As the stone which the Grecians call Amianton cannot bee polluted so an abstemious person can hardly bee corrupted ibidem As hunger and thirst do make meate and drinke pleasant to the tast so abstinence and fasting doe reason and sweeten all meats and food whatsoeuer Ibidem As oyle maketh the ioynts of a wrastler supple so abstinence and fasting doth adde 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 maketh it light and nimble ibidem As they that keepe horses for the race doe diet them before they runne so he that will bee fit for the heauenly race mâ—st diet himselfe by abstinence and fasting ibidem As gluttony doth bring innumerable euils vnto mankind so abstinence and fasting doth bring iunumerable good things doth 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 and fasting maketh the mind lighter that it can easilier sayle ouer the Sea of this life and lightlier soare vp to Heauen and see that happinesse which God hath prouided for it ibidem As he that washeth himselfe and afterwards tumbleth in the durt 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. â—e ieiunio As hee that recouereth a sicke man vnto health commandeth him to abstaine from those things that brought his disease so the Lord after baptisme commended and commanded abstinence and fasting vnto vs against the sinne of gluttony for the intemperance of the belly disparadic'd Adam Iaem â—om 10. 11. Math. As physicke is many times vnprofitable through the vnskilfulnesse of him that vseth it so is fasting and abstinence idem hom tertia at pop Antiocâ— As horses are to bee restrained with bit and bridle so our bodies are to bee brought vnder and to be kept vnder by abstinence fastings watchings and prayers Augustinus cap. 10. de â—alutaribus documentis As oyle maketh the raging Sea calme so fasting and abstinence extinguisheth the burning and boyling lusts 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 and feeble by too much fasting and abstinence Diadochus de perfectione â—â—ritali cap. 45. As Christ by touching the waters of Iordan sanctified all other waters so by his fasting and abstinence he hath sanctfied our fastings and abstinence Lodiuicus Granatâ—n As Apollonius Tyaneus was counted very abstemious among the Heathen so Emericus the Son of Stephen King of Pannonia is for his abstinence registred among the Christians Prayer EVen as a traueller after that he hath rested himselfe and taketh meate beginneth to feele ease is refreshed and recouereth strength to walke trauell further although he hath no delight in his meate nor contenteth his tast 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 Lodoâ— Granat lib. de deuotione Euen as they that inhabit the north parts of the world where the cold is vehement doe keepe within doores and in houses to defend themselues from the iniury and vntemperatenesse of the weather but they that cannot doe this come often to the fire and being somewhat warmed doe 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 abound must often repaire to the fire of prayer that he may grow warme ib. As Sampson was being without his haire so is a man without prayer ibid. Euen as there is no essentiall difference betweene him that speaketh and
him that writeth the same thing so also prayer which is a confession of the diuine prayses or that I may speake more properly a certaine petition to God for some necessary things whether this petition be made with inward words or with outward which are the images of internall things there can bee found no essentiall difference betweene this and that ibidem As the Smith knoweth that his Iron is first to bee heated and to bee made soft before he labour to make a stampe in it so prayer is to be vsed to the softning 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 way 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 hand so that although his body bee in the Inne yet his heart and mind is about his iourney so also the seruant of God when he goeth to pray let him on the one side enioy celestiall sweetnesse and on the other side let him purpose to beare troubles and molestations for his loue of whom hee 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 daily repast haue their extraordinarie feasts and bankets in which they are wont to exceed the manner of other refections so it is also behoueful that the righteous besides their daily prayer haue their feasts and spirituall bankets in which their soules may feed not measurably as at other times but may be filled and stuffed with the diuine sweetnesse and with the plenty of Gods house ibidem As the body is dead and waxeth quickly filthy without the soule so the soule without prayer is dead miserable and very vnsauory Chrysostomus lib. de orando Deum As a Citie which is not compassed and fenced with walls 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 be pulled vp so the feruent prayers of the faithful cannot be beaten backe till they haue ascended into the presence of the highest Idem hom 5. de incomprehensibili natura Dei As the roring of a Lyon affrighteth Beasts of the Forrest so the prayer of the righteous profligateth the Deuils of of hell Idem hom 53. contra Apost As the ioynts of the body are bound together 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 Gold precious stones and Marble doe make the houses of Kings so prayer doth build the Temple of Christ that he may dwell in our hearts ibidem When a King entereth into a Citie his Nobles and traine follow after so when prayer entreth into a soule all other vertues follow after ibidem As perfume will confected doth delight the smell of a man so prayer of the righteous is sweete in the nostrills of the Lord. Idem hom 13. operis imperfecti As a Souldiour is no body without his armour nor armour without a Souldior so prayer is nothing without fasting nor fasting without prayer Ibidem hom 15. As there may bee something without a smell but there cannot be a smell without something so a worke without prayer is something but prayer without a good worke is nothing and if thou prayest thou prayest not of Faith Idem hom 18. As fire doth scowre off the rust from Iron so prayer doth scowre our soules from the rust of sinne Idem hom 42. ad pop Antioch As no medicine can cure a wound if their on remaine within it so no prayer profiteth his soule who hath deadly hatred festring and rankling in it Augustinus de rectitudine Cathâ—licae conuersationis Plato writeth that the Lacedemonians were neuer heard to pray for any thing but that which was good and profitable so a Christian should neuer pray for any thing but that which is good in the eyes of God and profitable for himselfe Isidorus Claurius orat de fructu orandi tom 1. Almes deeds AS the Princes of this world determining a voyage doe send their furniture treasure and prouision before them and they themselues follow after so wee are to deuide our goods amongst the poore that they may prepare an entrance into life for vs. Stella de contemptu mundi As water sprinkled vpon an hot glowing gad of iron although it seeme to coole the hot burning iron yet at the length it causeth it to burne the more vehemently so the workes of mercy albeit at a blush they seeme to make the soule lesse feruent by reason of the sundry businesse which happen in exercising them yet they make it more earnest and vehement in the wayes of the Lord. Lodouicus Granatensis lib. de deuotione Euen as nothing is more naturall vnto God then to doe well vnto all his creatures so hee that participateth more of the spirit and goodnesse of God he is more ready to doe good vnto others ibidem As in a treasurie they vse to mingle no false money which outwardly hath a little gold and seemes to be good yet inwardly is a mixture of most base metals euen so and no otherwise are the works and almes deeds of Hypocrites who outwardly appeare iust as if they were no sinners when inwardly they haue seared and foule deformed consciences Stella de contemtu mundi As water quencheth burning fire so almes deeds resisteth sinnes Clemens Alexand. lib. 3. paedagog cap. As seed cast into the earth bringeth forth profit to the sower so bread cast into the lap of the poore will in time to come yeeld great commodity Basil. hom in ditescentes As corne kept in thy garner is deuoured of vermine but being cast into thy land is not onely preserued but increased so riches kept in thy Chest vnder locke and key doe wast and fade but if thou disperse them into the bellies of the hungry they doe not onely not vanish but rise to greater value Chrysostomus homil 7. de poenitentia As an vnfruitfull Elme giueth moysture to the Vine that the Vine may bring forth fruit both for it selfe and for the Elme so let thy substance further the relief of the poore in this world that their sanctitie may further thee in the other Chrys. hom 12. operis imperfecti As hee that writeth an Epistle to a friend whilest he writeth seeth in his heart the person of his friend to whom hee writeth so hee that giueth almes for Gods sake seeth no man in his heart but the person of God alone for whom
feare of the Lord being heated with the loue of Christ doth burue the hand of bearer so that it maketh him to labour in his vocation very ardently ibidem As Princes haue Porters that keepe out vnruly pleople 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 act ib. Morib Human. cap. As hee that hath his body fastned thorow with a naile cannot easily doe any thing without griefe so hee that hath his soule pierced thorow with the feare of God cannot easily commit any filthy offence Basil. in principium Prouerb As by a bridle a Horse is held from his rage so by feare the soule is kept from sinne Chrysost de verbis Isayae homil 5. As an Oake deepely rooted is not ouerthrowne by force of the wind so a soule deepely founded in the feare of the Lord is not ouerwhelmed by the winds of temptation Idem Hom. quinquagesimatertia in Ioan. As a beame of Sunne entring into a house by a cranny doth enlighten all things in the house so if the feare of the Lord bee in the soule it sheweth vnto it all her sinnes albeit they be 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 wee make shipwracke in the Hauen so it profiteth not to haue liued religiously without finall perseuerance Lâ—douicus Granatensis lib. 2. Ducis Peccatorum Euen as a student in the liberall 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 arts he studieth so on the contrary part he that often and much intermitteth and breaketh off his study either very late or neuer becommeth learned idem lib. de deuot As hee that hath a iourney to goe must not sit downe in the midst of his way and there leaue off so hee that trauelleth to heauen must not only begin to liue honestly but must continue so till death Chrysost. hom 4. ad Ephes. As a Rhetorician doth not onely begin his oration but also doth end it so a Christian must begin in vertue and end 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 â—reditour that payeth part but hee â—hat payeth all so hee doth not please God that giueth part of his life vnto him but he that bequeathed all Greg. â—ib 22. Moral cap. 6. As no man obtaineth victory but he â—hat goeth thorow stitch so no man â—ttaineth vnto the glory but hee that â—â—ontinueth in vprightnesse vnto the â—nd Ibidem As that seed is sowne in vaine whereof the reaper filleth not his hand in the â—â—ruest so an honest life is ill begun and to no purpose except it perseuere vnto the end Caesarius Arelatensis hom 25. As light is necessary for corporall eyes that they may enioy their end and â—vse so perseuerance iâ— necessary for all them that are predestinated and called to the Kingdome of Heauen Laurentius Iâ—stinianus cap. 1. de perseuerantia As the eye is opened in vaine without the light so hee runneth in vaine that doth not preseuer to the end of his life ibidem Hard stones are pierced with soft drops great Oakes hewne downe with many blowes so the stoniest heart 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 à S. Geminiano lib. 10. de actibus moribus humanis cap. 61. It is said a Pecocke hauing lost her taile is ashamed to shew her selfe to any body so without perseuerance no man shall dare to appeare before God in iudgement ibidem Pietie IF you doe anoynt Câ—dar and Iuniper with oyle they neither feele rottennes nor are subiect to worms so a soulâ— endued with piety from aboue is not subiect to the corruption of this world Plin. lib. 16. cap. 40. As the precious pearles called Vnions although they are bred in the Sea yet haue more affinity with Heauen whose face they resemble so a godly and generous spirit doth depend of Heauen whence he taketh his original â—hen of the earth vpon which he liueth Pliu. lib. 9. cap. 35. As the Painter Apelles had wont to complaine when any day passed him â—n which he had not drawne a line so â— godly Christian should grieue if any day passeth in which hee hath profiâ—d in pietie As Iron and steele exceed other metals in hardnesse but aâ—e excelled of the Adamant so the loue towards our Children is is powerfull but our piety 〈◊〉 God doth farre exceed it Goodnesse AS Scarabees and Vultures are offended at oyntmentes and as the Scythian sware that hee had rather â—â—are the neighing of an horse then a Musitian sweetly singing so the best things do not please all men Plut. As the Phoenix is neuer but one aâ—one which is scarcely credited of any man so there is the greatest scarcity of â—he best things 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 sofâ— and tender wood then in that which is more hard and knottie and as moathes doe breed sooner in the fine wooll then in course flockes so ambition sooner assaulteth an excellent and rare man in all kind of vertue then another who is not so vertuous As Pindarus writeth that King Therons courses were such as would neuer be weary of going so should we beâ— neuer weary of well doing Humility AS the vallies are more aboundanâ— and bring forth more fruit theâ— the moâ—utoines doe by reason that being more low they receiue more commodiously all the dew and fatnessâ—â— which falleth and descendeth from thâ— high hils euen so it behooueth that we bee low and humble in our owne eyesâ— 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 kill all sensible venemous beasts so humility doth kill all intellectuall venemous Serpents Climacus de discretione gradu 26. As a Barrell except it bee close hooped and haue no leakes cannot hold wine so the heart except it bee defended with humilty and chastity and haue not any 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 labours of youth are vaine â—xcept they be preserued with humility Ibidem As we cannot drinke out of an earthly fountaine except wee bend downe our selues so wee cannot drinke of the liuely fountaine Christ
except we humâ—ly bend downe our selues for it is written God resisteth the proud Caeâ—rius hom 30. As spices smell sweetest when they â—re pound so when the good things that man hath in him are as it werâ— pouned by humility they are more acceptable vnto God Peroaldus in summa virtutum As ignorance bringeth forth presumption and presumption ruine 〈◊〉 knowledge bringeth forth humilitieâ— and humilitie grace it encreaseth lightâ— perseuerance in goodnesse blisfull ioy in hope a desire to be perfect a tasâ— of wisdome constancy in faith loue in patience ioyfulnesse of spirit vprightnesse of minde zeale of Iustice and aâ— thirsting desire of vertue Laurentiuâ— Iustinianus de institutione regiminâ— praelatorum A bough of a tree the fuller of Appleâ— it is the heauier it is and the morâ— loden with fruit it is the more lowly iâ— hangeth so the wiser a man is the more humble he is and the more hee iâ— loden with the fruits of wisdome the more submisse and lowly he is but a proud man like a barren branch mounteth aloft 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 ground but in the Winter and Spring-time doth flow and abound so also humility in prosperity is very small but in aduersitie is very great and strong Berâ—ardus Iustinianus in vita Laâ—rentij Iustiniani As Christ was humble and meeke so must Christians bee 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 saith of him in the twelfe of Numbers the third verse Moses was a very meeke man aboue all the men that were vpon the earth As salt seasoneth all meates so humility seasoneth all vertues As a wilde Bull tyed to a figge tree becommeth tame so a proud man keeping company with an humble man becommeth more lowly F. Ioannes à S. Geminiano libro 3. de vegetabilibus plantis cap. 29. As Serpents cannot abide the shadow of an Ash tree so the Diuels cannoâ— abide humility ibidem As the gumme of the Tree Bdelliuâ— cureth both inward and outward impostumes so humilitie healeth both thâ— sinnes of the heart and the vices of thâ— flesh ibidem As Cinnamon groweth in watry places so humility groweth in thoâ— hearts that are watered with true wise dome ibidem As Hysope boiled in wine with drâ—â— figs doth purge the lungs and the breâ— of all diseases growing of cold causes so humilitie mingled with the Wine 〈◊〉 charity and the sweete Figge of man suetude doth purge and cure the inflamations of wrath and the swelling of pride ibidem As the herbe Dill expelleth winâ—nesse so humility banisheth pride ibiaâ— Patience AS much raine weares out thâ— toughest Marble and with conâ—â—â—tinuance of strokes the hardest steele iâ— pierced euen so the greatest patiencâ— by extremities may be peruerted and the kindest heart made cruell by intollerable torturing As hee that hath an adam antine body is not subiect to the wounds of darts so he that is armed with patience taketh no harme by the wounds of reproches Chrysostomus homil 2. ad populam Antioch As Ioseph left his coate in the hand of the harlot but fled away with a better coate of Chastitie so also cast thy coate vnto the hands of the calumniatour and flie away with the better couering of righteousnesse least whilest thou chalengest the vesture of thy body thou loosest the precious vestiment of thy soule Idem Homil. 12. operis imperfecti As arrowes shot forcibly against any hard substance doe rebound backe againe but being sent with a milder â—â—ight enter and sticke fast so we more exasperate euill speakers by repugning them when as by patiently yeelding wee easily appease them and mitigate their fury Idem hom 14. in Ioan. If a rich man bee called poore hee laugheth at it because he knoweth it to bee false so if wee with patience would smile at iniuries done vnto vs it would be a great argument that we are falsely reprehended Idem hom 48. As Merchants sustaine the dangers of the Sea for earthly lucre so let vs with patience vndergoe all extremities and all hard measure that the world offers vnto vs for the kingdome of Heauen and the presence of God Idem hom 76. As water quenched fire so patience extinguisheth anger Idem hom 22. ad Hebraeâ—â—s A dogge biteth the stone that is cast at him neuer respecting him that cast it so they that are impatient looke alwayes to the second meanes and neuer to God that sendeth tribulations Dorotheus de accusatione sui ipsius doctrina 7. As physicke repaireth health in bodies so tribulation begetteth patâ—ence 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. 21. As Dauid is commended for his holy zeale and Cornelius for his almes deeds so is Iob for his patience As Gold 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 day but sheweth it in the night so patience appeareth not in prosperity but in aduersitie ibidem Obedience AS Clay doth follow the hand of the fashioner so should man bee obedient to the will of God Chrysost. lib. 1. de pronidentia Iustinus de recta confess siue de S. coessentia Trinitatis As it is meete that beasts should obey vs so it requisite that our reason should 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 Moone Starres and the Sea obey God so much more should man Theodoret sermone 3. 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 shadow 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 He that bestoweth his study 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 Perâ—ices a â—auerner if vpon Crobylus a cunning cooke if vpon Archilaus a dauncer hee that studieth Homer shall proue a Poet if Pyrrho a contentious wrangler if Demosthenes an oratour if Chrysippâ—â—s a Logitian and
he that is conuersant in Plâ—to and Aristotle shall become a learned Philosopher so he that obeyeth the Lord and doth his will and mediateth vpon his word shall bee made according to the image of his Master and shall resemble his sanctitie and integritie Clemens Alexandrinus lib. 7. Strom. As seruants obey their Masters and Wiues their Husbands and the Church her Lord the Disciples their Pastors so all men ought to be subiect to the higher powers not onely for feare but for conscience Greg. Nazian oratione ad subditos timore perculsos As we all are worthily angry with Adam because hee rather obeyed his wise then God so we should be angry with our selues because wee rather study to obey and please our flesh and others creatures then God Bernardus sermone 1. de omnibus sanctis As the legs doe swiftly and willingly obey the motions of the soule in running hither and thither so man should bee ready to obey the will of God in performing whatsoeuer hee commaudeth F. Ioannes à S. Geminiano lib. 6. de homine membris eius cap. 46. Repentance AS he is counted a mad foole that hauing many waightie burthens to be caried and many sufficient horses to carry them yet layeth all the burthens vpon one of the weakest and worst horses the other being sent empty way so is hee to bee counted a foole much more mad that imposeth the burthen of repentance to be carryed of old age sparing youth and manly age and letting them goe emptie which are much stronger and farre more fit to carry then old age old age being scarce able to support her owne infirmities Lodonicus Granat lib. Ducis peccatorum The repetance of wicked men fearing death is like that which sailers make when they are in danger of Shipracke they promise to chaunge their liues and to embrace vertue in their extremitie but when the storme is ouerpast they retuâ—ne 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 all the poyson because it extinguisheth all the naturall moysture so the vertue of repentance extinguisheth wickednesse in sinners and the poyson of sin F. Ioannes à 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 body leane yet it fatneth the soule by restraining the appetites of the flesh ibid. As snow couereth many foule places so repentance couereth much infamy Ibidem As the Sea prouoketh vomit so repentance procureth abhomination of sinne 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 vegâ—tabilibus Plant. cap. 56. As Worme-wood 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 sweete so is repentance bitter in meditation of Gods iudgements and sweete in embracing his mercies ibid. Truth AS a glasse doth make no representation of any picture except it bee 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 wild beast is taken after he 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 angers so a contemplatour and seacher out of the truth knoweth how to finde it without gathering of falshood with it Idom lib. 2. Strom. As all liuiâ—g creatures doe breath the same ayre but after diuerse manners so many come vnto the truth but after diuerse wayes Idem lib. 6. There are many wayes that crosse the Kings high way whereof 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 danger so when others speake this and that we must not depart from the truth but wee must more exactly 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 hee freed it not when hee might so when thou seest the truth impugned indangered of wicked men and maist defend it if thou dost not safegard it thou betraiest it Chrsost 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 holy Martyrs of Christ Iesus haue most valianly not onely ventred themselues at the siege of Sodome but laid downe their liues for the Truth 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 raw because no stromacke can digest it so truth is a most excellent food but is not rawly or sowrely to be propounded but rosted or boiled and seasoned with the salt of wisdome 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 mayest easily breake speare by speare being seuered one by one which thou canst not doe being ioyned together so those that by variance are parted are easily ouercome when as those that hold together cannot be subdued Plut. Two or moe voyces sounding together doe make better harmonie whatsoeuer is done in a family 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 constitution is made of the temperature of moisture driues heate and cold so by the concord of brethren the stock and progeny doth best florish idem The stone of Tuscia albeit great doth swimme aboue water but being broken in peeces it sinketh to the bottome so by concord we are supported but by discord wee goe down wards and come to naught Plin. lib. 2. cap. 106. Aristot. de Natura cap. 12. As the stone of Scyros being whole doth flâ—te aloft but being parted doth settle to the
bottome so concord 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 faire 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 doe lye as though they were dead As the members of a naturall body by consent doth helpe one another so the members of a politicke body by concord doe ayd one another Macar â—om 3 As no building can long be supported if ligaments bee taken away so the Church cannot grow to her perfection except it bee bound with the bonds of peace charitie and concord Basil. orat 1. de amore in dâ—um As one eye cannot bee turned about without the other be also turned but they are alwayes turned together one way so the body and the soule and the whole society of the righteous shall haue such concord and agreement in Heauen that they shall will no contrarieties but shall alwayes haue the same will Lodouicus Granatensis iâ— sâ—is 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 Seneca The herbe Chamaeleon doth change the colour of the leaues according to the earth wherein it growes therefore in one place it is black in an other greene in an other blew and in an other yellow and so in other places of other colours so it is meete that a man order the frame of his life according to the place time and persons where when and with whom he liueth Hospitality THe Serpents of Syria haue no poyson for the people that are bred in the countrie with them neither doe they euer set vpon them but strangers they sting to the death so Ilanders are curteous inough to their owne countrimen but cruell to strangers As a Fisheâ—â—asteth his net into the Sea doth catch fishes and sometimes doth draw vp Gold and precious Margarites so Lot catching men with his net catched also Angels not knowing of it Which Saint Paul spoke to this mans prayses saying Be not forgetfull to lodge strangers for thereby some haue receiued Angels into their houses vnwares Chrysostomus concione 2. de Lazaro Many godlesse and profane Actaeons haue enough meate and lodging for their yelping hounds and bawling curres so thou professest godlinesse and religion be at the least as liberall to thy poore brother who hath the image of God in him as well as thou thy selfe hast and for whom Christ died as well as hee did for thee Isidorus Clarius oratione vndecima tom 1 As Crowes doe waite vpon 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 any Crow seene with vs and afterwards they returne wounded an open signe of their helpefull ayde so men being not only reasonable but religious creatures let them at the least performe as much one to another Bafilius Hom. 8. exameroâ— As he is monstrously malicious that dammeth vp a flowing fountaine or forbiddeth the Sun-shining or will not abide that another should light his candle at his or that grudgeth to shew the high way to a traueller so is hee exceeding inhumane that will not proâ—it another and may doe it without his owne discommoditie Liberality AS the stone Siphnius doth wax hard being heated in oyle otherwise it is very soft so some are made worse by largesse and beneficence Almost it alwayes happineth that that which pleaseth the smelling discontenteth the tast as the figge is of sweete tast but of no smell but the hearbe Cotonea is of very fragrant sauour but of a most bitter and sharpe sapour so thou shalt hardly find in one man a faire tongue and a bountifull heart an alluring word and a liberall worke As that drinke doth more moysten the belly and asswage thirst which is let downe by little and little then that which is gulled and swilled downe altogether so that bountie doth restraine the importunate crauer which is giuen by little and little then that which is bestowed all at once The figge tree doth not flourish with blossomes and slowers when it beareth the sweetest fruit so some are very bountifull who make no large promises Plin. lib. 1. cap. 26. As the Sunne doth glad and cheare all creatures so liberalitie maketh all men merry Isidorus Clarius orationâ— 61. tom primi As all men hate a couetous man so euery one loueth a liberall man As vessels of a like bignesse one of which being full and the other empty being beate vpon doe yeeld an harmonious sound so a liberall rich man and a needy poore man doe make a good consent Erasmus in similibus Silence CRanes when they flye out of Cilicia they carry litle stones in their mouthes and so they safely flie ouer the mountaine Taurus which is full of Eagles and this they doe in the night that their noyse may not bewray them so silence and taciturnitie is safe euery where Plutarch in moralib Plin. lib. â—0 cap. 23. Arist. de natu lib. 9. cap. 10. As a skilfull Archer presently aymes at his marke so he is wise that speaketh few words and those to the purposed Plut. As mysteries are beheld with silence so some things are better commended by silence then by speech Idem When wee make triall of a vessell wee powre in water before we commit wine vnto it so sometimes some light matter is to bee committed to our friends whereby wee may try the secrecy of their silence that if they blab be it forth it may not be greatly materiall Idem As they that are ouer burdened with wine cannot keepe in their meate so where wine a boundeth there is neither secrecy nor silence Seneca It is a wonder to see a dumbe Grashopper because this kind of creature is full of clatter and noyse and yet it is said that there is some such in the field Rhegium so wee doe wonder at constancy and silence in a woman because this kind is wauering and talkatiue and yet they say that there is some women constant and silent happy is that man lights on such an one Plin lib. 11. cap. 27. The Thrush neuer singeth in the â—ompany of the Nightingale Roscius was alwayes dumbe when hee-dined with Cato so fooles should keepe silence when wise men talke Mediocrity A Ship in a little riuer seemeth great but in the Sea it appeareth but little so they that are but meane in one place seeme great else where Seneca Too much fruitfulnesse doth kill â—ometrees so too high a gale of fortune doth spoile some The flow of Nilus being either in defect or excesse doth bring famine to the Egyptians that is if it flow aboue eighteene cubits or be vnder twelue so both too much and too little wealth doth
hinder a good mind want doth pinch and aboundance doth suffocate good purposes Plin. lib. 18. cap. 18. As the Birds called Martinets doe â—ither flye or lye vpon the ground because they want feete so some are too vehement in either part either they are too busie or too idle they haue no meane Plin. lib. 10. cap. 39. Nightingals doe kill themselâ—es with singing so doe many with immoderate study Plin. lib. 10. cap. 29. Wine drunke moderately doth help and strengthen both the eyes sinewes but too much being taken hurteth both so by moderate study the life is adorned and beautified but too much labour doth weaken and destroy it Iuie being drunke doth hurt the sinewes which being outwardly applyed doth profit and comfort them so if thou wholy giuest thy selfe vnto Philophy it doth hinder and hurt thy religion but if thou moderately drinkest of it it furthereth much thine erudition Plin. lib. 24. cap. 10. Salt being sparingly sprinkled vpon meate doth giue a grace vnto the tast so if thou minglest a little antiquity or mirth with thy speech it becommeth more beautifull but if more then enough there is nothing more vnpleasant Gallus a riuer of Phrygia being moderatly drunke of doth cure the diseases of the body but being immoderately tasted of bringeth franticknesse of mind so if thou moderately tastest of Philosophy it much profiteth but if thou wholy addictest thy selfe vnto that study it taketh away the health of thy mind and affecteth thee with a fury of vaine glory Pin. lib. 31. cap. 2. Protogenes that excellent Painter is taxed because he knew no time to take his hand from his table so some writers doe offend in immoderate diligence who thinke that they neuer haue mended a thing well enough Plin. lib. 35. cap. 10. A vine except it be pruned doth wax barren through fruitfulnesse and fecundity so forward wits are to bee restrained from immoderate study least they consume themselues As a man is to keepe the way between fire water so that he neither burn nor drowne himselfe so we are neither to decline to the right hand nor to the left but to keepe a meane August Epist. 82. Chastity AS it is better to be in health then to be sicke discourse of health so it is better to be chast and continent then filthy and polluted to discourse and prate of Chastity and continency Clemenâ— Alexaudinus lib. 3. stromat Many among the Gentiles did abstaine from wickednesse either because they could not obtaine their purpose or because they feared men or because they sought after greater pleasures and so let the present slip so in the Faith and among Christians some are chast and continent either for the promise sake or for the feare of God Ibidem lib. 7. As a valiant Champion is knowne by the good habit of his body so a good Christian is discerned by the chastity and continency of his life Basilius iâ— regulis fusius dsputat interrog 17. As the images of Satyres doe moue laughter and as sadder pictures doe procure soberer thoughâ—s so a Virgin the image of chastity and the very shape of the vertue it selfe ought to conuert our affections to the consideration of God Idem de vera virginitate 27. As dogges feede themselues in butâ—hers shambles so Deuils feed themâ—elues in vnchast and incontinent mens â—oules Palladius in vita Mosis Abâ—â—tis As the Bee is laborious chast and â—ontinent so ought Virgins to bee Ambrosius lib. 1. de virginibus As the Bee doth feed vpon the hony dew so a Virgin doth feede vpon the diuine Word Ibidem As a flower doth soone perish by drought and wither with the wind so Chastitie in women is soone corrupâ—ed either through want of wedlocke authority or through the procliuity of age to vice Hieronimus epist. ad Saluâ—â—um de viduitate seruanda As it not safe to commit a litle whyrry to the Seas violence so it is not safe to commit a virgins chastitie to â—utors importunity Idem Epist. ad Gaudentium de Pacatulae educatione As a Ship desireth the hauen so Chastity loueth solitarines Nilus â—raâ—â—one secunda aduersus vitia As incontinency neither eateth drinketh resteth sleepeth nor vseth venerâ— pleasurably by reason of satiety and superfluous ingurgitation so continency truly enioyeth these and giueth thâ— right vse and touch to all pleasures Xenophon lib. 4. de dictis Socratis As an oxe after hee is gelded encreaseth in strength and is made mortame and fit for labour and of a softepace so by Chastitie a man is madâ— more capable of grace more ripe vntâ— repentance fitter for the labour of obedience and more graue and modest F. Ioannes à S. Geminiano lib. 5. de animalib Terrestâ—â—b cap. 17. Isidore Cicero Iunenal Physiologuâ— and Pliny report that the beast called 〈◊〉 Beauer being pursued of hunters for hiâ— testicles which are profitable for medicine doth bite them out and leauâ— them for the hunters and so escapetâ— and saueth himselfe so continent anâ— chast persons doe not carnally buâ— spiritually castrate themselues â—or thâ— Kingdome of Heauen least they shoulâ— be taken by infernall hunters that is of Deuils by the lusts and pleasures 〈◊〉 the flesh ibid. As the low shrub Cinnamomum the rind whereof is that spice we 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 delicate life both doe grow out of the sharpnesse of repentance and out of the austeritie of abstinence Idem lib. 3. de vigetabilib plant cap. 11. As Cinnamon vnlesse it bee dryed yeeldeth no smell as saith Plinie so the flesh except it bee dryed by abstinence from the moisture of luxury doth not yeeld to God the sweete odour of continency Ibidem As the Margarite is engendered of the heauenly dew so continency is possessed by the gift of the heauenly grace Idem lib. 2. de Metallis lapid cap. 7. As Magarites are little in quantitie but great in valour so Virgins and continent persons are little in appearance by reason of humilitie but great in esteeme by reason of vertuous valour Ibidem As steele is of a pure substance then iron so are continent persons of a purer mould then vnchast lollards ibidem As steele is more durable and lasting then iron so a continent man is longer liued then an incontinent man ibid. S. Martin visiting his dioces saw a meddow part of which swine had miserably rooted vp and part stood vntouched beautified with the florishing many faire flowers said hee the part rooted vp of filthy swine resembles the bodies and soules of incontinent persons but that which stands vntouched shewes the glory of Virginity and and continency Sulpitâ—â—â— in vita S. Martini Virginity SNow albeit cold yet it is melted by the fire so Virginitie doth fade and perish by familiarity and conference with women F. Ioaâ—nes a S. Geminiano lib. 1. de caelo
elementis aap. cap. 47. As muky whitnesse doth grace the celestiall circle Galaxia so the pure whitnesse of wind doth beautifie Virginitie Idem lib. 1. de caelo elementis cap. 83. As the circle Galaxia doth not depart from one place of his orbe to an other loue but is moued with the fixed Starres so pure Virginity doth neuer depart from Christ to follow any other but is moued with fixed constancy of euer-during resolution ibid. As the stone Asterites hath light included in it so Virginitie hath resplendent graces included in it idem lib. 2. de Metallis Lapid cap. 39. As the Cedar is delighted in by man for the pleasing greenesse so Virginity is acceptable vnto God for the pâ—re and flourishing vnspottednesse idem lib. 3. de vegetabilib Plant. cap. 80. As the odour of Cedar doth profligate Serpents and recreate men so the odour of Virginitie doth driue away Diuels and dilight Angels because Virginitie is of affinity with Angels as Hierom saith ibidem As the gumme of the Cedar tree doth keepe books from wormes 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 tasts sweete in the rind sowre neere the core but in the midst of a medley tast betweene both so holy Virgins must be 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 be somewhat temperate that they bee neither weakened by the sowrenesse of too much austeritie nor grow dissolute by the sweetenesse 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 cold watry and odoriferous so Virgins are cold in the concupiscence of the flesh watred by the teares of deuotion and odoriferous in the example of their honesty ibid. As a violet by the swell doth mitigate the heate of the braine doth comfort 〈◊〉 animall Spirit and doth prouoke sleepe so Virginity by her smell doth coole the heate of the flesh doth comfort and recreate the Spirit and doth dispose and prepare vnto sleepe that is vnto the quiet of contemplation ibid. As the Lilly is of a wonderfull beauty so Virginity is of a wonderful purity Ibidem As the Lilly being whole and vntouched long continueth and sweetely smelleth but being broken foyled and rubbed strongly stinketh so the flesh of man whilest it continueth vntouched and whole by Virginity it smelleth sweetly both to God and man but when the seale of Virginity and chastity is broken and when it is rubbed by the vice of luxury then it yeeldeth both a carnall and spirituall ferour Ibidem As a Lilly is beautifull with seauen white leaues and seauen golden grains growing within the leaues so holy Virgins haue seauen vertues of the soule which resemble the seauen leaues to wit iustice temperance fortitude prudence faith hope and charity and seauen of the holy Ghost which resemble the seauen 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 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 As wild Beasts haue fairer skins then tame Beasts so solitary Virgins are more beautifull then affable ibid. As the thighes are made of great bones because they sustaine great waight so Virgins haue neede of great strength because as Saint Augustine saith among all the combats of Christians there is none more hard then that of chastitie Gird saith Dauid Psal. 44. thy sword vpon thy thigh for hee is girded with a sword vpon his thigh who doth 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 mankind as Hugh Broughton writeth in his Consent of Scripture so Mary a Virgin brought forth Christ who brought saluation to the world Wisedome AS by the lessening of our shadow wee perceiue that we are more in the light so by the diminishing of our foolishnesse wee know that we haue profited in wisdome 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 fit place commeth to great growth so wisdome consisteth in few words but encreaseth in the action Seneca Some cannot see things that are very 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 very hard thing to obtaine a fame of vertue and wisdome but being once gotten it neuer dieth As the Wine called Maroneum which Homer remembreth being mixed with twentie times so much water yet keepeth his owne strength so true wisdome is not polluted by any filthy pleasures Plin. lib. 24. cap. 4. If the Starres of Caftor and Pollux appeare seuerally the one from the other it portendeth ill hap but if they be seene ioyntly together it prognosticateth good lucke so it is requisite that might bee not seâ—ered from wisdome otherwise it is pestilent As the Load-stone by a certaine secrete and vnknowne force doth draw Iron vnto it so wisedome by a secret reason doth draw the minds of men vnto it Plin. lib. 35. cap. 10. The Northen winde is vehement in the beginning but milder at the end and contrarily the South wind is milde in the beginning but vehement at the end so they that take matters in hand boy sterously haue no good successe but they that with wisdome begin with good successe make an end As the Sâ—n the more direct it is ouer â—s the lesser is our shadow but the more indirect it is by so much encreaseth the shadow of our bodies so the more true wisdome a man hath gotten the lesse gloriously hee thinks of himselfe but the further he is from it the more hee vaunteth of that hee would seeme to haue The roote of a Reed being powdred and laid on the stemme of ferne doth extract a stalke and in the like manner so doth the roote of ferne being laid on the stemme of a reed so wisdome doth roote out of the soule the loue of mony and in like manner the loue of money doth roote out wisdome As the Lord granted the office of baptizing to many but kept the power and
Moral As the body can doe nothing without the soule nether can the soule bee in quiet except the body be 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 husbands or wiues by sorcerie amorous potions or poysons of loue shall haue them stupid dull and vnprofitable ibidem As Circe did not enioy them whom shee had turned into Swine and Lyons but beyond all had most comfort and loue of Vlysses being in his right forme and shape so those women that get themselues husbands by Magicke and Witchcraft doe leade an vnpleasant life with them by reason they are wood and out of their right minds ibidem Those women that had rather raigne and dominere ouer foolish and sottish husbands then obey those that are wise and discreete doe as they that in a voyage make choyse rather to lead a blind man then to follow him that seeth and is skilfull in his way ibid. As Pasiphae being the wife of Minos chose rather the company of a Bull then of her husband so certaine lasciuious women being marryed to temperate and continent men doe diuert their minds to the lust of incontent 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 then better but to bring them vnder ibidem According to the greatnesse of the horse wee sqnare his furniture according to the dignity of the wife the goâ—ernment is to be moderated ibidem As moysture doth mingle it selfe in euery part so betweene the marryed there ought to bee a generall community ibidem As it is called wine although the greater part of it bee water mixed with the house and possessions of the husband albeit the wife brought the greater part ibidem As Christ was borne of a Virgine that he might shew that light was risen to the world from a Virgine so hee wrought his first miracle at a marriage at Cana in Galile that he might both honour Virginity by his birth and marriage by his diuine miracles by which he turned water into wine Epiphanius haeresi 67. contra Hieracitas As the Sea ouerswelling his bankes so is man or woman transgressing the bonds of marriage Chrysostom Homil. 1. operis imperfecti When thou seest a man continually haunting the houses of Physitians and and Chirurgians thou mayest well coniecture that that man is not well so when thou seest a man or woman seeking for a diuorce or to separate themselues know for certaintie that he is a lasciuious man and the women an incontinent harlot Idem hom 23. operis imperf As partners doe not thriue well except they liue peaceably together so neither doth man nor wife except they louingly liue together 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 he liue for the good of others so it was needfull not lustfull that holy men did linke themselues in marriage with woman for that that meate is vnto man that is marriage vnto mankind Augustinus de bono coniugali cap. 16. As the merite of patience in Peter who suffered is not greater then in Iohn who suffered not so the merite of continencie in Iohn who was neuer maried is not greater then in Abraham who begat children For this mariage and the others virginity in their seuerall times both serued Christ. ibidem cap. 24 As a husbandman after the hath committed his seed to the ground expecteth haruest neither doth cast in more seed so the meane and moderation of our concupiscence is limitted in the procreation of Children Athenagoras de resurrectione mortuorum When we buy houses horses and Seruants we looke that they be strong sound and â—aithfull so when we mary a wife we should regard that shee bee religious chast and modest Chrysost. orat de pulchritudine vxore tomo 5. As he that saith mariage is naught dispraiseth virginity so hee that saith virginity is naught disprayseth mariage because in comparison meliority taketh increase and augmentation from his positiue good Idem lib. de virginitate As they that will not suffer their seruants to eate and drinke openly doe force them to gourmandize priuely so they that will not communicate their mirth sportings playings with their wiues cause them to make substitutes vnto their husbands who may adminster these things vnto them Bernardus Scardaeonius de pudicitia matrimonij cap. 18. As chaffe is soone set on fire and soone quenched except some firmer matter bee put vnto it to nourish it so the loue of married folkes kindled only by â—eauty doth soone vanish except it bee supported by good conditions and nourished with wisedome Rhodiginus lib. 28. cap. 21. Geometricians say that lines and superficies are not moued of themselues but together with their substances so it is meete that a Wife haue no affection proper to her selfe but that her studies cares laughter and whatsoeuer else be common with her husband ididem Kings that bee wrastlers cause their subiects to exercise that feate Princes that are Musitians incite their people to vse instruments so husbands that are chast and godly canse also their wiues to imitate their goodnesse as we commonly say a good iacke makes a good gill and this holds è diuersò As the paine in the left side procures griefe in the right side so it behoueth a husband to be moued with the commodities or discommodities of his wife and so must the wife Vessels when they are new glued are dissolued by euery occasion but when their ioynts are well knit together they are scarcely sundred with fire or sword so the first fellowship of married couples is broken by light trifles but if it bee well knit it is farre more firme As feuers arising of hidden causes and growing by little and little are more fearefull and grieuous then those that spring from manifest and vrgent causes so hinden and concealed enmities doe more violate the amity of those that bee married then those that are exposâ—ulated and explained As gall was cast out from the sacrifice of Iuno so the mariage bed should bee without bitternesse A wife AS an Oratour doth more moue his audience by vrging the matter to the purpose then by his affected exornations â—o a chast Wife doth more please her honest husband and by her vertuous demeanour and religious conuersation then by garish attire or finicall ornaments Plutarchus in Moralibus As a Pipers melody is by anothers sound so a woman should take and answere by her husband Ibidem The Moone when it is ioyned with the Sunne is obscured and hid but when it is farre from the Sunne then
such and such an one because they both partake of one nature and haue tyed themselues together with the indissoluble knot of marriage Isidorus Clarius oratione tricesima quinta tomi primi Loue. AS the roote which the Physitians commonly call Rubarbe doth by a certaine peculiar vertue purge choler albeit by nature it bee cholericke so many times it commeth to passe that one loue doth driue out another as one naile doth expell another or anger putteth away anger and griefe griefe As the fish Echencis of some called Remora albeit but little yet stayeth a Ship vnder saile so now and then a a faire maide although but of small strength stayeth man hasting to study or poâ—ting to warre and detaineth him with her As the brightnesse of the Sun doth heate and shine vpon the face of the beholder so true loue doth heate the mind by desire and shine in the face by example Iâ—iota de contemplatione amoris diuini Teares fall from the eyes vpon the brest so true loue ariseth from the vnderstanding and falleth into the heart Ibidem As enuie consumeth both body and soule so doth loue As fire laid by wax 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 ver a virginitate As poyson mixed with sweete wine at the first is pleasant to the drink or but afterwards it deadly payneth so they that bestow their Loue vpon fare and beautifull Harlots at the first feele pleasure but afterwards dolour sorrow and bitternesse doe follow Diogenes apud Laertium lib. 6. As the Sun hath many beames so loue hath many passions As the Snn-beames doe pierce deeply so loue doth pierce deadly As the dropsie commeth 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 idlenesse As two boords are ioyned together with glew so a man and woman are ioyntly combined and vnited together by loue As a Ship doth perish without a Pylot as a Citie is in danger without a Magistrate as the world is full of darknesse without the Sun so the life of mankind is not vitall without loue Philippus Beroaldus oratio habita in enarratione Propertij As the Diamond is beautious to the sight and yet deadly poyson to the stomacke and as the Bacan leafe containeth both the Antidote and the Aconite so loue vnlesse only 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 hearts are as queasie as the Minerals of Aetna that burne at the heate of the Sunne and are quencht with the puffe of euery wind Greene. As fire without fewell so is loue without lands As the Cedar tree without fruit or the corne sowne in the sands that withereth for want of moysture so is loue without wealth As the Chrysolite is proued in the fire and the diamond by the Anuill so loue is tryed not by fauour of Fortune but by the aduersitie of Time As the fairest blossomes are soonest nipt with frost and the best fruite soonest touched with Caterpillers so the ripest wits are most apt to bee ouerthrowne by loue As the Heban blossomes open with the dew and shut with the Sun so louers in presence of their mistres haue their tongues 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 lute so loue ioyned with vertue is able to recall the most stragling Aeneas to make sailes againe to Carthage The ratling thunder bolt hath but his clap the lightning but his flash so hot loue begun in a moment endeth in a minute The drie touchwood is kindled with lime the greatest mushrumpe groweth in one night the fire quickly burneth the flax so loue easily entereth into the sharpe wit without resistance and is harboured there without repentance In battailes there ought to be a doubtfull fight 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 coâ—meth out of the hardest flint with the steele oyle out of the driest Ieate by the fire so loue out the of stoniest heart by faith by trust by time As the Hoppe the poale being neuer so high groweth 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 veineâ— so affection hauing caught holde of the heart and the sparkles of loue kindled in the liuer well suddainly though secretly flame vp into the head and spread it selfe into euery sinew New loue worketh like new wine Or water in a caudron which when it feeleth the heate of the fire it forth withboileth swelleth and is â—aried aloft As the Hunter plieth his hounds 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 labours 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 fingets end 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 sufferance 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 presently to be 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 stands idle neither knowes how to liue without louing As an Apple being well knit together and mellowed is more sweet and pleasing then when it is greene yet that Apple being ouer-ripe and too much mellowed becomes wrinkled sapelesse and wel-neere sauourlesse euen such is the loue of men ouer yong and ouer old the one sowre and sharpe the other dry and sencelesse As one onely light makes an entire and perfect shadow whereas many lights being together confounds and defaceth it euen so from one onely Friend and loyall louer true and perfect loue is to be expected As one knowes not a Musition but either by his voyce or touching his instrument euen so he cannot be 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 marry it makes the worke the faster eâ—en so
he that delights to dally with many binds himselfe thereby the more strictly to her loues in deed Leon Baptista Alberto Florentino in his Hecatonphila As the most constant patience being too farre pâ—ouoked conuerteth into furie so a wrathfull louer is more to be feared than a sauage monster that hath no reason As the best wine doth make the sharpest Viniger so the deepest loue turneth to the deadliest hate Bauen though it burne bright is but a blase scalding water if it stand a while turneth almost to Ice Pepper though it bee hote in the mouth is cold in the maw so hote loue is soone cold and that affection that frieth in words commonly freezeth in workes As Iupiter transformed himselfe into the shape of Amphitrio to embrace Alcmaena into the forme of a Swan to enioy Laeda into a Bull to beguile Io into a showre of Gold to winne Danae so Neptune changed himselfe into an Heyfer a Ramme a flood a Dolphin onely for the loue of those he lusted after And Apollo conuerted himselfe into a shephard 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 third fume into the head so the first sip of loue is pleasant the second perillous the pestilent The least sparke if it be not quenched will burst into a flame the least moath in time â—aâ—eth the thickest cloath and I haue read that a short space there was a Towne in Spaine vndermined with Conies in Thessalia with Moules with Frogges in France in Africa with Flies so loue which secretly creepeth in to the mind as the rust doth into the iron and is not perceined consumeth the body yea and confounds the soule Iohn Lilly The little graine of Mustard-seed in time becommeth a tree the slender twigge groweth to a stately greatnesse and that which with the hand might easily haue beene pulled vp will hardly with the axe be hewen downe so loue at the first may bee easily eradicated which being growne can hardly be razed As a â—inew 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 bee neuer so well cured with reason or cooled by wisdome yet there will appeare a scarre by the which one may gesse the mind 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 hold of their loue are driuen into such a traunce that they let goe the hold of their liberty 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 beginne with a sweete slumber New Wine is more pleasant then wholsome 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 be may delight the conceit of the head but it will destroy the contemplatiue of the heart Apelles was no good Painter the first-day he that will sell Lawne must learne to folde it so he that will make loue must first learne to court it As betweene the similitude of manners there is a friendship in euery respect absolute so the composition of the body there is a certaine loue ingendred by ones lookes where both the bodies resemble each other as wouen both in one loome Euery flower hath his blossome his sauour his sap so euery desire should haue to feed the eye to please the wit to maintaine the estate Poyson will disperse it selfe into euery veine before it pierce the heart so loue maimeth euery part before it â—ill the liuer As by Basill the Scorpion is ingendred and by the meanes of the same hearbe destroyed so loue which by time and fancy is bred in an idle braine is by time and fancy banished from the heart As the Salamander which being a long space nourished in the fire at the last quencheth it so affection hauing taken hold of the fancie and liuing as it were in the minde of the louer in tract of time altereth and changeth the heat and turneth it to chilnesse As the Almond Tree beareth most fruit when it is old so loue hath greatest faith when it groweth in age The yong Vines bring the most wine but the old the best so tender loue maketh greatest shew of blossomes but tryed loue bringeth forth sweetest iuyce As the precious stone Anthracites being throwne into the fire looketh blacke and halfe dead but being cast into the water glistereth like the Sun beames so the precious mind of man once put into the flame of loue is as it were vgly and looseth her vertue but springled with the water of wisdome and detestation of such fond delights it shineth like the glorious rayes of Phoebus As the bâ—st charme for a toothach is to pull out the tooth so the best remedy for loue is to weare it out Fire is to be quenched in the sparke weeds are to be rooted vp in the bud follies in the blossome greene sores are to be dressed roughly least they fester tetters to be drawne in the beginning least they spread Ringwormes to be annointed when they first appeare least they compasse the whole body so the assaults of loue are to be beaten backe at the first siege least they vndermine at the second Hearbs that are the worse for watering are to be rooted out Trees that are lesse fruitfull for the lopping are to be hewen downe Hawkes that waxe haggard by manning are to be cast off so fond louers that increase in their follies when they be reiected are to be despised The Spaniell that fawneth when hee is beaten will neuer forsake his Master so the man that doteth when he is disdained will neuer forgoe his Mistresse Theseus would not go into the Labyâ—inth without a threed that might shew him the way out so neither any wise man will enter into the crooked corners of loue vnlesse he know by what means he might get out Hot fire is not onely quenched by the cleare fountaine so neither is loue only satisfied by the faire face He that hath sore eyes must not behold the Candle so he that would leaue his loue must not fall to remembring of his Lady the one causeth the eye to smart the other the heart to bleed You shall neuer beate the flie from the Candle though shee burne nor the Quaile from the Hemlocke though it bee poyson so neither the louer from the company of his Lady though it be perillous As the hearbe Heliotropium is alwayes
or a pricke so in thy life be wary that no affection rule thee that may offend Epictetus in Enchiridio cap. 53. As saylers doe apply themselues to the changes of the winds so doe wise men to the affections of the mind Aristonymus apud Stobaeum sermone 1. Deprudentia As Tarquine when he walked in his Garden did with a wande strike off the heads of Poppy so we must especially resist the stronger and more powrefull affections of our minds Angelus Politianus de ira As they that liuevnder a Tyrant are in bondage and seruitude so are they that are ruled by head strong affectionsâ— Philo. lib. quod omâ—is probus sit liber As they that are ruled by good lawes liue in peace so they that are ruled by sound reason and not by vnruly affections liue in rest and tranquility ibidem As Noahs Arke did admit all kind of creatures which Paradice did not so mans body doth admit all vnruly and vntamed affections but admitteth not vertues worthy of praise Idem lib. de plantatione Noae As a sparrow tied by the leg assaying to flie is puld downe by the string to the ground so the mind being not freed of affections endeuouring to flie to the knowledge of celestiall things is held downe by affections and cast to the earth Maximus lib. primo de charitate If the eye betroubled it cannot exactly see his obiect so if the heart bee disturbed with affections it cannot well behold the truth Bâ—silius in Psal. 33. Epistola 1. As a foule polluted glasse cannot receiue the impressions of pictures presented before it so a soule dimmed and darkned with carnall affections and worldly cares is not capable of spiritual illuminations Idem Epist. 64. As too much wine maketh drunke so the affections of lust sorrow and wrath hauing expelled reason doe bring madnesse Idem in cap. 5. Esayae Brethren AS in a paire of scales when one goes vp the other goes downe so one brother ought to yeeld vnto another aduanced to higher dignity Plut As in Arithmeticke figures of lesser value being added to greater doth multiply them and in like manner are multiplyed themselues so one brother dignifying another encreaseth the honour of him that is dignified and adorneth the dignifier with the splendour of his dignity ibiâ—em As those fingers that can neither write nor play vpon an instrument are moued with those that write and play so one brother should be like affected to another ibidem If thy weapons breake or be taken from thee thou maist repaire them againe or get thee other but thou canst not get thee another body so thou maist find other friends but not other brethren Ibidem Of the same first matter elementes arise most repugnant and opposite betweene themselues so many times of the same parents brethren are bred of most contrarie dispositions As Caine and Abell Ismael and Isace Esau and Iacob Amphion and Zetis Eteocles and Polynices Titus and Dâ—mitian As ciuill seditions are better transposed to enemies then bestowed on our owne countrymen so it is better and more equall respectiuely to enuy and maligne others own then our brethren although it is good to enuy or maligne any body Plut. Admonition AS wee cast bridles vpon horses not in the race but before the runne so those that are inclined to wrath or lust are to be restrained by reasons and admonitions before they come into danger Plut. in Moralibus As Nurses doe not chide nor punish their children that are fallen but first runne and lift them vp and after chide them so a friend when he is afflicted is to be helped and lifted vp and afterwards to be admonished and chidden that by his owne fault he fell into that calamitie ibidem They that haue the toothach forthwith runne vnto Physitions and tell them of their griefe they that haue agues send for him but hee that is franticke neither calleth him nor admitteth him being called by reason of the intollerable vehemency of his disease so those that doe hide their â—aultes neither doe suffer any one to â—dmonish them of these there is no â—ope ibidem As a soare eye cannot abide light so â—either doth an humorous mind admit of a seuere admonition but if thou wilt â—â—re it thou must mingle prayse with â—hine admonition ibidem As Telepus because he wanted a â—riend was constrained to seeke for remedy of his enemy for the cure of â—is wound so they that haue not good â—riends to admonish them of their â—aults doe oftentimes heare them of their enemies ibidem As medicines doe first bite and ofâ—end and afterwards doe bring health and delight so wholesome admonitions at the first are somewhat bitter but afterwards are most pleasant and acceptable to him that is admonished ibid. As phlegme gathered by little and little doth then especiall appeare and ouercome when nature is ouercome so certaine friends dare not admonish those that be mighty vnlesse fortune begin to turne her wheele and then being humbled they begin to deale with them ibidem A sound man beareth it if thou vpbraid him with his intemperancy lust and ryot but a crasie and an vnsound man will not so a friend is to be admonished when he ceaseth to be angry or to loue ibidem As a blow foreseene is more easily awarded so a mischiefe fore-thought of or warned of doth lesse offend Seneca As Physitions forbid to minister receits when the disease is growing or raging but when it somewhat abateth so to those first motions and eager extremities of wrath and griefe consolation admonition is not to be vsed but when as in time they begin to be somewhat lighter As Physitions forbid to giue Elleborum albeit it be effectuall to old men or to Children or to those that haue weake bodies so our admonition is to be tempered that hee may suffer it whom thou wouldest amend neither only the vice is to be looked vnto but the nature of him whom thou studiest to amend Plin. lib. 25. cap. 5. in flne As wholesome hearbes loose their force of healing by being customarily vsed so if thine admonition be daily and of custome it doth not amend him that is accustomed to it As in the Contrey of Vmbria the earth is dryer by raine and moyster by heate whereupon Cicâ—ro doth iestingly say that there dust comes of a showre and of drinesse durt so admonition doth make some men the worse Plin. lib. 31. cap. As some precious stones doe wax bright being steeped in Vineger and some become cleare being boyled in honie so bitter reprehension maketh some better and other some milder amonition Beautis AS the hanging vp of a net directly aginst the Sunne doth partly obscure the brightnesse of his beames so pensiuenesse somewhat diminisheth the featured regards of beautiful Paragons As good wine lacketh no tasters so faire women lacke no sutors As with an easie price and an Iuie bush bad wine is vttered so beautie and tractablenesse doe get many bad women husbands As
by much labour but taking increase and growth in time it yeeldeth a quiet and peaceable life vnto the inhabitants Plut. A gouernour of a ship doth something with his owne hands and somewhat by others so in a Common-wealth one ought not to haue all offices ingrossed in his hands but one ought to haue one and another another for things are done better which are done by the aduices and iudgements of many Idem There was a time appointed vnto the Vestalles first wherein they should learne secondly wherein they should exercise that they had learned and thirdly wherein they should teach others The same thing Dianaes Priests at Ephesus did so they are to doe that are to take the gouernment of a common-wealth vpon them idem As Wine doth first serue and obey the drinker but by little and little mixing it selfe with the bloud in the veines doth rule ouer the drinker and makes him a drunkerd so hee that comes to the gouernment of a CoÌ„mon-wealth at the first applyeth himselfe to the humours of the people but afterwards hee draweth them to his purpose and makes them his subiects and vassals ibidem As they that haue nothing to doe at home walke idly abroad so many moath-eaten Polititians because they haue no priuate busines of their owne they pry into and prate of Common-wealth matters idem As Spring and Autumne doe endanger our bodies by reason of change so all innouations doe offend and hurt â— Common-wealth When as brute creatures doe leaue their ordinarie course of nature it portends a tempest that is when Cormorants and Gulles doe forsake the Seas and Riuers when Antes hide themselues or cast out their egges and when wormes craule out of the earth so when the wicked are audacious the religious mute the people wise the Princes dotards and the Priests together by the cares of earthly matters then it presageth the ruine of â— Commo-wealth As the life of all the members proceedeth froÌ„ the heart so from the Common-wealth proceedeth the common good of euery one and of the safty of it dependeth the safety all Geminianus li. 6. de homine 〈◊〉 membris cap. 57. A Captaine AS the purge Elleborum raiseth all within and first goeth out it selfe so a valiant Captaine exhorting his Souldiours to be valorous first issueth vpon the enemy himselfe as Herophilus saith 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 bee made choyce of for his expertnesse in feates of armes Warre AS in admirable cunning and curious workemanship but vnprofitable there is great prayse 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 consisteth in the hired souldiour by whose industry the battel is stroken but the least part doth returne vnto the Kings who also hire the souldiers with other mens money As Herostratus an obscure and base man could easily burne the temple of Ephesian Diana which was two hundred and twenty yeares a building of all Asia at the costs of so many Kings and beautified with the labours and cunning of so many excellent workemen so it is a most easie matter to ouerthrow and subuert famous and admired Cities but very hard and difficult to re-edifie and raise them vp againe As the wings of birds being clipt in time doe 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 doe kill them and they in like manner beiâ—g drunken with their bloud are squeesed in peeces by the fall of the Elephant aâ—d so dye so oftentimes in warre both parts doe destroy and are destroyed and both sides doe endamage are endamaged Plin. lib. 8. cap. 12. A Plough-man except he be crooked and bending to his labour hee doth neuer make cleane worke nor furrow his land handsomly as the people of the old world were wont to say to a Souldiour 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 and the Eagle doe so vehemently contend and striue that oftentimes clasping together in the aire they fall downe vnto the earth and are taken vp aliue of shepheards so now and then it commeth to passe that whilest princes preuersly exercise mortall and deadly warres betweene themselues an other inuader comes and subuerts them both Victorie A Lyon is easily taken if a cloake or a garment bee cast before his eyes otherwise hee is inexpugnable so it is easie to get the victory ouer the strongest if his disposition be knowne As a Lyon doth more rage against a man then against a women 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 against them whom it is glorious to ouercome Lawes AS that rule ought to be straight by which other things are squared so it is necessary that a Law-maker bee without vices himselfe that hee may prescribe right Lawes vnto others Plutarchus As crowes breake thorow spiders webs but flies are entangled so Lawes doe vexe the comminaltie but are broken without punishment of mighty and great persons Anacharsis As the best remedies and medicines proceed from the worst diseases so good Lawes are made of euill manners As in a Lute harmonie is not made by the touch of one string but all the strings are to bee stroken numerously and harmoniously so in the vertue of our minds the obseruation of one Law is not enough for vs vnto saluation but all are to bee kept with great diligence Chysostomus hom 36. de virtutibus vitijs As where there are many Physitions there are many diseases so where there are many Lawes there are many vices Arcesilaus apud Laertium lib. 4. cap. 6. As a strong wall doth defend a Citie so doth good Lawes defend common-wealths Dion orat 74. De lege Saylers that take notice of Land-markes doe safeliest come to a hauen so they that liue according to Law doe 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 wants 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 drugs there thou mayst deeme that there are many diseases so where thou seest innumerable Lawes there it is certaine that there the men are exceeding wicked and irreligious Aristot. apud Stobaeumâ— As the body doth come to naught without the soule so a Citie is subuerted that is gouerned by no
parte 2. As a Ship that wants a good Pylot is driuen in stormy weather against Rockes so a man that wants reason in the mutiny and tumult of his affections is swollowed 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 doth sit him downe by it and there doth stay so some Scholers alwayes cleaue vnto the Masters neither doe light their owne wits that at home they may enioy their owne fire Plutarch 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 therfore learne that they may presently teach others becomming neuer the better themselues Idem As slothfull and greedy curres doe at home teare and bite the skins of wilde beasts but in hunting doe not once touch them so some preposterously studious doe deale onely 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 their bee some that with some Masters are indocible but doe profit with other teachers because as betweene bodies so betweene wits there is a sympathy and an Antipathy As planters of trees by all meanes seeke their increase so Schollers should by all meanes seeke their profit in learning Philo Iudaeus lib. de Agricultura The diuine Law pronounceth those beasts vncleane that doe not chew their cud so learning pronounceth those Schollers vnsufficient and non-proficients who doe not meditate and ruminate on those things they heare Philo libro de agricultura Hunting dogs follow the wild beast this way and that way so good schollers hunt after a thing not vnderstood this way and that way vntill they attaine the vnderstanding of it Cyrillus Alex. in Ioan. lib. 1. cap. 2. As husbandmen hedge in their trees so should good schoole-masters with good manners hedge in the wit and disposition of the scholler whereby the blossomes of learning may the sooner increase to a bud As naughty women hauing trod awry conceale the names of the right Fathers of their Children so many schollers stealing their learning from diuers authors doe conceale their names which is palpable theft and no plaine dealing Ingenni pudoris est vt â—it Plinius fateri per quos profecerimus haec quasi merces authori iure optimo pensitanda est ne fures esse vide amur Grati animi esse duco inquit Franciscus Patricius eorum nomina profiteri quos imitamur à quibus accepimus Studie AS that which thou engrauest in steele and marble with great labour endureth longest so that wee learne with great study wee neuer forget As they that loue lightly doe reioyce at the presence of a friend but being absent doe easily forget him but they that loue entirely and dearely doe not suffer that to bee absent from them which they loue so some are easily pulled by businesses from the study of Phylosophy but they that truely loue her neglect all things before they will bee drawne from her neither can any thing without her bee pleasant vnto them Plut. As beasts feed one one where and another another where so one man studieth diuinity another law another physicke another phylosophy and another followeth armes As Hermophrodites called also Androgyni doe so resemble both sexes that they are neither men nor women so some whilest they study to bee both diuines and rhetoricians 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 shee layeth her egges in the land and getteth her prey in the water so whilst some study to bee both Prelats and Courtiers they become pestilent members both in Church and Court Wine moderately drunke doeth strengthen the sinewes and corrobarate the sight but taken immoderately doth hurt them both so by moderate study the life is adorned but immoderately applyed it is much harmed A vine except it bee now and then pruned perished and becommeth barren through her owne fruitfulnesse so a pregnant and fruitfull wit taking immedâ—rate paines in study is consumed by his owne labour Protogenes being otherwise an excellent Painter is taxed because hee knew no time to take his hand from the table so some students and writers are much to blame because they neither know time to leaue of their study nor know not when a thing is sufficiently amended Nightingals doe so contend in singing that they dye in the contention their breath rather failing them then their song so some by too much study extinguish their health and whilest they would bee ouercome of none in study they perish in their endeuours Plin. lib. 10. cap. 29. Contemplation AS their eyes are dimmed that come out of the cleare Sunne into a darke place so also are the eyes 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 à S. Geminian lib. 2. de Metallis Lapid cap. 6. As the Lazuâ—â— stoâ—e is better the more it doeth resemble a celestiall colour so contemplatiue 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 celestiall things doth banish idlenesse Ibidem As the iuyce of Mandrake drunke with wine doth make the body sensles of paine so contemplation mingled with the wine of Diuine loue and eternall comfort doth make the soule forget worldly vanities Ibidem As the wild figge 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 heate of concupiscence Idem lib. 9. de Artificib Reb. Artif cap. 1. Sophisters AS iuglers and they that play tricks of legierdemaine doe deceine vs and that with a certaine pleasure so to â—e entangled in sophistications is rediâ—ulous not dangerous Seneca As meate ill sauouring doth not â—eeme to sauour ill to them that haue â—aten it so the intricate conclusions â—nd fallacies of Scotistes and Sophisters â—lthough they doe greatly offend those â—hat are adorned with polite literature â—et they offend them nothing at all â—hat are drunke with such trifles nay â—hey seeme vnto them beautifull and â—legant As the Panther doth sauour well â—nely to beasts which he allureth vnto him and not vnto men so Scotus Iauell Faber Buridanus Borreus Burleus Clictouius Dorbell Iohannes de Celaia Gilbertus Crab and other such crabbed and obscure Sophisters are more pleasant then any spice vnto beetle-headed plodders but more loathsome then any vncleanesse to fine and fresh wits As the
best way to kill a materiaâ—l serpent is to kâ—l him in the head so the best way to kil the spiritual serpent is to kill him in the head that is to kill sin in the beginning Veâ—erabilis 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 bee killed when they are cub so sinne is to be beaten downe when it is growing As the Babylonians children were to bee dashed against the stones so sin 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 proud persons are euermore capable of higher dignities though not well able to exercise their present meane offices As winds 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 lightning and doth cast them into hell as hee cast Salmoneus so hee doth disdaine the proud and loftie minded who emulate his greatnesse but doe not expresse his goodnesse Plut. in Moral 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 mind whom thou meanest to teach Ibidem As the Cedar tree is vnfruitfull and 〈◊〉 so 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 Lord for the beginning of pride is the ignorance of God bee easily knowne as being depriued of his greatest light Chrysost. hom de Oâ—ia As the Ship that hath passed many waues and escaped many tempest aâ— the length shipwraking in the very hauen doth loose all the treasure contained so the proud Pharisie after that hee had vndergone the labours of fasting and had performed the exercise of many notable vertues though 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 endangered with pride rashnesse weakenesse and foolishnesse Idem serm contra desperationâ—â— superbiam As hee that is franticke knowes neither himselfe nor those things that are â—efore his feete so a proud man neiâ—her knowes himselfe nor any man aâ—out him ibidem As couetous men the more they reâ—iue the more they stand in neede of 〈◊〉 a proud man the more he is honouâ—ed the more honour he desireth Idem 〈◊〉 1. insecundum ad Thessalonicenses As they that are swelled are not in â—od health so they that are proude 〈◊〉 not in their right wits idem hom 17. in 1. Timoth. As in an heape of wheate the chaffe 〈◊〉 higher then the wheate not that it â—s worthier but because it is lighter â—nd being lighter it getteth the higher â—lace so in this life a proude man is â—â—fted aboue an humble man not for his â—erite and vertue but for his vanity â—nd false opinion of himselfe and beâ—â—g vaine of himselfe he preferreth himâ—â—fe before those of whom he is exâ—â—â—led in vertue Hector Pint. in ca. 15. Ezeach As pride is the beginning of all vices â—o it is the ruine of all vertues Isidorus They that are sicke of the dropsie by â—â—ason of the grossenesse of the bodies seeme to bee in good estate notwithstanding they bee full of nothing bâ—â— water and such euill humours whiâ—â— in the end are the cause of their deathâ— so they that are proud by reason 〈◊〉 their ouer-â—eening conceus seemeâ— be in great reputation and credit whâ—â— before God they are most abominabâ—â— and detestable Couetousnesse AS fire when there is more wooâ—â— cast on burneth more fiercelyâ— so couetousnesse the more wealth 〈◊〉 hath the more it desireth Lod. Gtâ—â— lib. 2. ducis peccatâ—rum As drinke in a dropsie is the causeâ— greater thirst so riches in couetous meâ—â— are the causes of greater auarice Ibid. As the hollow spoute receiueth muâ—â— water and yet retaineth nothing bâ—â— aire so the couetous man gathereâ— much wealth and yet possesseth nâ—â— thing but cares As the fish Polypus vseth great skâ—â— in taking of other fishes being otherâ— wise a stupid and foolish creature many men are very wise for their owne â—â—cre and gaine but in other things very blockish and bruite beasts As vultures doe smell three dayes before hand where any dead 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. Couetousnesse is like the Serpent â—â—daspis the more it sucks the more it is a thirst eating men aliue as the Croâ—â—dile and it is a vice of as dangerous â—â—â—urement as the place where the â—yrens sit and chaunt with their preâ—â—ditiall melody There is a certaine thorne among the Indians the iuice of which being â—rinkled into the eyes doeth bring â—indnesse to all liuing creatures so â—he dust of gold being cast into the eyes â—f men doth make them starke blind As Physitians â—â—y that cold doth 〈◊〉 the bones the sinewes and the 〈◊〉 so Paul doeth say more briefly â—â—cause he is the master of breuity that â—ouetonsnesse is the roote of all euill Chrysost. hom 75. Matth. As Bees fltocke 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 a couetousâ— man cannot spare anything from their owne purses Idem hom in ditescentes As the Sea is neuer seene without waues so the minds of couetous men are neuer without perturbations cares dangers trembling and feare Chryso Hom. 36. in Matth. As a moath doth corrupt a garment so doth couetousnesse eate and rust a wretched soule Idem hom 48. As the man of Chios sold his best wine to others and drunke the dead wine himselfe so doe couetous men they enioy the worst of their wealth and keepe the best for wormes moatheâ— and rust Plut. As an itchy scabby place standeth neede alwayes of friction and rubbing so the thirst of a couetous mind is neuer quenched idem As they that fall a sleepe through â—eauinesse dreame of sorrowful things â—o they that hunt after wealth and are â—ouetous doe dreame of vsury extorâ—on enhaunsing of rents and such â—â—ke dishonest gripings Idem As adulterours loue other mens â—iues and contemne their owne so â—â—me men are more delighted with â—â—â—rching after others mens goods then â—ith enioying their owne ibidem As the roote of a reede being beaten â—â—all and laid vpon the roote of ferne â—oth bring forth a stem and also as â—he roote
enâ—ious persons doe passe ouer that which 〈◊〉 well done and onely busie themselues â—ith errours infirmities and imperâ—â—ctions Ibidem As the Phoenix burneth herselfe so â—oth an enuious man August sermone 18. ad fraters in Heremo As that is venemous which Serâ—ents liue in so is that soule poysoned â— which enuy dwelleth Palladius in â—toriade Stephano lapso As a worme is not bred in Cedar so enâ—uy is not begotten in the heart of a wiâ— man Hector Pintus in cap. 19. Ezec. As the Flies Cantharides are bred iâ— the soundest wheate and in Roses moâ— flourishing so enuie doth most op pose it selfe against good men and proficients in vertue Antonius in Melissa parte 1. serm 62. As tooth-ach springeth from thre things as saith Auicen from the subâ— stance of the teeth froÌ„ the nerue which is in the roote of the teeth sometimeâ— from the gums so enuie springeth from three things from personall prosperitie from aduanced honor and from massâ— wealth F Ioannes a S. Geminiano lib 6. de homine eius membris cap. 37. As there is no Larke without a creâ—â— so there is no wit without naturall borâ— enuie Stobeus serm 36. ex Plutarcho Where there is no light there is nâ— shadow so where there is no felicitie there is no enuie Plut. Baâ—ins are knowne by the bands Lyons by their clawes and Cockes by their combes so enuions minds arâ— knowne by their maners Gluttonie AS corporall fasting doth lift vp the spirit of God so superfluitie of meate and drinke doth cast and sinke it downe Lodouic Granatensis lib. de deuotione As the spirit when it is full of deuotion doth inuite the heart to spirituall and diuine things so the body being full of meate doth draw and hale the same vnto corporall and vaine matters Ibidem As ships of lighter burthen doe swiftly saile through the Sea but those that are ouer-loaden with many burdens are drowned so fasting maketh the soule light that it lightly saileth ouer the Sea of this life that it mounteth aloft and beholdeth heauen and heaâ—enly things but being ouer burdened with too much meate and drinke the spirit groweth sleepy and the body heauy the soule is captiuated and made subiect to a thousand miseres ibid. As a Souldiour that is ouer-loaden can hardly mannage his weapen so that man can hardly watch at his prayers who is gluttonously filled with superfluitie of meates Ibidem As much water is the cause of moorish grounds fens myres and muddy places where nothing engendreth but Toades Frogs Snakes and such like foule vermine euen so excesse of wine procureth brutish wicked and beastly desires many sensuall appetites and other sinnefull qualities Ibidem As Trees which are planted or cut in the full of the Moone doe but ingender wormes loose their owne vertue and perish the like doeth excessâ— of eating or drinking for when the belly is full it nothing but encreaseth the wormes of sinne in the soule consumeth the whole man and cutting him off from God makes him die and wither in wickednesse Stella de contemp mundâ— As the wals of Babylon were ouerthrowne by Nabuchadnezer euen so doth surfeting by meate or drinke destroy all the vertues abiding in the soule ibidem As Mathematicians circumscribe alâ— things within a center and a circumference so many doe circumscribe all pleasure within their bellies Plutarchâ—n Moralibus Aristotle saith that the fish whom the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est Asinus of all other liuing creatures hath the heart in the belly so gluttons haue theirs Clemens libro 2. paedag cap. 1. As a cloude doth obscure the beames of the Sunne so gluttony doth dimme the splendour of the mind Nilus oratione 1. aduersus vitia As birds that haue waighty bodies are vnapt for flight so gluttons with their fleshy panches are vnfit for contemplation F. Iohannes à S. Gemâ—niano lib. 4. de natalibus volatilibus c. 35. Anger AS a druken man cannot doe any thing wisely and with reason and of which hee doth not afterwards repent him as we read of Alexander the great so when as a man is disturbed and troubled with anger and blinded with the smoake of this passion he cannot rest neither take aduisement which to day although it seeme iust and reasonable vnto him yet to morrow when the fury of his passion shall be ouer he shall confesse that it was vniust and vnreasonable As in a tumult wee doe not heare what is spoken vnto vs so angry persons doe not admit other mens counsel vnlesse reason speake within which appeaseth the hurly burly of the mind Plutarch As a tumour ariseth by a blow of the flesh so effeminate and weake persons doe most of all swell with anger as women and old men idem The Barbarians doe infect their weapons with poyson that they may doe double hurt so angry folkes doe againe and againe poyson their tongues with venemous words idem As the first messengers are not forthwith beleeued as Phocion of Athens hearing tell of Alexanders death said if he be dead to day he will be dead to morrow and for euer so wee must not presently beleeue anger saying vnto vs hee hath iniured mee but wee must â—rotract the time for many dayes and make further inquiry idem As the body is shaken and corrupted â—ith a long cough so the mind is â—â—ulcerated with often anger idem As a child through vnskilfulnesse doth often hurt himselfe when hee would hurt another so many times â—ger doth hurt it selfe when it would â—â—ong others idem As wee doe not bridle horses in the â—ce but before they runne so they â—â—at are subiect to anger are to be admonished by reasons before they fall â—â—to danger Idem If one fire be ioyned to another the â—ame becommeth the greater so anger â—y anger is not appeased but is more â—â—ouoked Chrysost. hom 12. operis imâ—â—fecti As Asses bite kicke so angry peoâ—â—e raile fight Idem hom 3. in Ioannâ—â— As winter is full of stormes so is an angry mind full of perturbations idem â—â—m 9. ad pop Antioch Vineger infecteth a vessell if it long â—â—y in it so anger corrupteth the heart 〈◊〉 it make any aboad in it Augustinus â—â—istola 88. A sâ—ald head is soone broken so â— womeâ—â—â—d a child are soone angry 〈…〉 1. de irâ— As 〈…〉 e water asswageth in 〈◊〉 gentle and mild◠〈…〉 â—â—ench anger Anthoniâ— parâ—◠〈…〉 none 53. As the Sunne for forty yeares neue◠〈◊〉 eating so it neuer saw Ioâ— the Anchorete angry Idlenesse AS the Milesian garment did nâ—â— become Hercules when he serue Omphale after he had put off his Lyon spoiles so neither doth it befit a ciuiâ— man after his magistracy to giue him selfe vnto idlenesse and voluptuousneâ— Plutarch As the birds called Martinets are al wayes either flying or lying still vpoâ— the earth because they want feete sâ— some are too vehement in both extremiâ—ties they are either too busie or too idlâ— they
sufficient to bring darknesse ouer the whole world so the Prince of darknesse is sufficient to disturbe all mortall creatures Macarius hom 5. As Endiue is like vnto Lettice yet the one is sweete the other bitter so the Diuell sometimes sheweth himselfe like an Angell of light yet the one is glorious the other vgly and deformed Idem hom 7. As a man a woman commits corporall fornication so the Diuell and the soule commits spiritual fornication Idem hom 15. As Serieants waite for the arest of men indebted so Diuels waite â—o areâ—â— sinfull soules Idem hom 43 As a strong stone wall resisteth a dart so faith resisteth the Diuell Greg. Nazian 〈◊〉 in 〈◊〉 Cyprianum As a dogge stayeth still vnder the Table if he find any fallings but departeth if he finde none so the Diuell doth continually gape vpon vs if hee get any blasphemous word he stayeth still but if thou lettest no sins passe from thee he will leaue thee Chrysost. concione 3. de Lazaro As Pyrats set vpon rich loaden ships but passe by them that be emptie so the diuell assaileth them that bee stuffed with vertues but he lets wicked worldlings and mammonists liue in quiet Iaem hom 4. de verbis Isayae Vidi dominum As a Pylot seeing one starre can direct his course to any Citie or pronince so the Diuell being the prince of the ayre doth not onely see but also know all the principalities and dignities of the world and therefore hee could point out to our Sauiour the honour and state of euery kingdome Idem hom 5. operis imperfect Hell IF wee bee so delicate and tender in this life that we cannot suffer patiently a feuer of three dayes so much lesse shall wee in the life to come be able to suffer euerlasting fire Lud. Granat lib. 1. ducis peccat If we be terrified when wee see any horrible punishment inflicted vpon a malefactour in this life so much more shall we bee tormented at the sight of the dreadfull and intollerable punishments in the other Idem As the wicked haue offended God with all their parts powers and sences and haue imployed them all as instruments to serue sinne with euen so shall Gods diuine iustice ordaine that in all the selfe same parts powers and sences they shall suffer sorrow and torment that so that may be fulfilled which is written How much he glorified himselfe and was in delicacies giue him so much torments and lamentaions ibidem As it happened to Sisera who before he slept drunke of the sweete milke in Iaeels bottle but shee awaked him after another manner by nailing his head downe fast to the ground euen so doe men sup vp the sweete milke of this worlds vanities till they are suddenly ouer-taken with death eternall because they cannot awake from the drowsie sleepe wherein they are fast nailed downe by their owne negligent follies Stella de contemptu mundi As Egypt a figure of hell was full of darknesse and a land of captiuity so hell Rupertus lib. 2. in Math. As in this world it is a kind of solace to haue others partakers of our miseries so in hell it shall bee great vexation to the damned to see others tormented as themselues Chrysost. hom 48. de Ira. As entrance into the house of Dedalus was open but regresse was denied so the way into hell is very wide and open but the returne from it is altogether impossible As Abeston a stone of Archadia being once set on fire can neuer be exstinguished neither by raine nor tempest as saith Isidore so hell fire being once kindled can neuer be quenched As an old man said in the liues of the fathers when a Nource would weane her child she layeth some bitter thing vpon her dugge which when the child feeleth he abhorreth it so oppose the bitternesse of Hell against the delights of the world and thou shalt be withdrawne from them As the righteous shall reioyce in Heauen by reason of their great ioy blessednesse so one the contrarie part sinners shall bee tormented with vnspeakeable tortures in hell Lâ—douicus Granat in suis septem Meditationibus Meditatione septima As beautie agilitie fortitude libertie health pleasure and eternitie is matter of reioycing vnto the righteous in Heauen so the vglinesse of sinne the burthen of it imbecility seruitude infirmitie anxietie and euerlasting death shall with grieuous torments afflict sinners in hell Ibidem As the friends of God shall be secure that they shall not loose their blessednesse in heauen so the enemies of God shall loose all hope to be deliuered from those torments which they liue in in hell ibid As in this world we are all vnder one Sun yet wee doe not feele the heate of it all alike because one is more hot and another lesse hot so in hell in that fire there is not one manner of burning because here what the diuersity of bodies doth for after one manner the fire doth burne châ—ffe after another wood and after another iron that there doth the diuersitie of sinnes they haue the same fire and yet it doth not burne them alike ibidem As the Saints in Heauen haue loue and perfect charitie so the damned in hell doe burne against all with spite and haâ—â—ed ibidem As the Saints in Heauen doe reioyce at anothers good so the damned in hell doe repine at it neither is there any thing found at which they more grieue then at the glory of the Saints and therefore they wish that all might bee damned with them ibid. As God made Heauen for good men so hee made hell for wicked men FINIS A Table of the Common places into which the Similitudes are digested A ABdication p. 360 Abstinence p. 187 Abuse vse of a thing p. 436 Admonition p. 324 Adoâ—cion ibid. Aduersitie vide Tribulation Adulterie p. 308 Affections p. 315 Affliction p. 401 Age p. 336 Almesdeeds p. 197 Ambition p. 313 Ancestors vide Nobility Angels p. 45 Anger p. 669 Antiquitie vide speech and bookes Arts p. 125 Assiduitie p. 349 Assiduitie taketh away admiration 350 Atticke tongue vide speech Auditour and his duty p. 526 Authours vide bookes B Banishment p. 516 Barbarians vide anger Beautie p. 327 Benefits p. 339 Beneuolence p. 341 Bishops vide courtly life Bitternes vide mariage Bodies of little statute wiser then those that be vaster p. 334 Bookes p. 584 Reading of bookes p. 587 A choyce is to be had in reading books p. 589 The vse of reading many Bookes p. 592 Braggers and boasters p. 389 Brethren p. 322 Breuiloquence p. 567 Businesse p. 342 C Calamitie vide Tribulation Captaine p. 499 Ceremonies ibid. Charitie p. 167 Chastitie p. 238 Chance p. 355 Chidâ—ng p. 398 Choyce and tryall of a friend ibid. Choyce p. 384 Children p. 135 Christ p. 21 Christian p. 71 Christian discretion vide zeale Church p. 55 Clergy vide courtly life Cockering p. 139 Comaedians vide poets CoÌ„meÌ„dition vide praise Commenders of them selues vide praysers of themselues