is our hony the bitter death of Christ by reason of his righteousnes is the sweete life of man As Hammons face was couered when he was condemned to dye so the Sunnes face was couered when Christ was condemned to dye As Dauid rent his garment when hee heard of Ionathans death so the Temple rent his vaile when it hearde of Christes death As the king of Niniuy threw vp dust vpon his head when he and his subiects were appointed to dye so the graues opened threwe vp dust vpon their heades when Christ was appointed to dye As Iob cut his haire when hee heard of his Childrens death so the stones were cutte in peeces and cloue asunder when they heard of Christes death As there were fowre riuers in the terrestriall Paradice which watered the whole earth so in Christ who is our Paradice there are founde fowre fountaines The first fountaine is of mercie to wash awaie our sinnes with the water of remission The second is of wisedome to asswage our thirst with the water of discretion The third of grace to water the plants of good workes with the dewe of deuotion And the fourth fountaine is to season our affections with the waters of emulation Bernardus sermone primo de natiuitate Christi As the Sunne exceedeth all celestiall lightes in quantitie brightnes dignity and power so Christ excelleth all the Saintes in goodnes wisedome honour might F. Ioannes a S. Geminiano lib. 1. de caelo et elementâ—s cap. 91 Olimpus a mountaine of Macedonia is so hye that the cloudes are said to be vnder it for it is of such an altitude that neuer any wind toucheth the top of it neither any grosnes of ayre ascendeth to it which the Philosophers ascending that they might viewe the courses motions of the stars coulde not liue there vnlesse they caried with them spunges full of water that so by the attraction of water they might draw grosser ayre as it is reported in history so Christ hath so farre exceeded al the Saints in excellencie of life all the whirlewindes of passions and tribulations in the altitude of patience and all men in the height of wisedome so that the Philosphers coulde not reach vnto the height of his diuinity but by spunges that is by creatures full of the water of celestiall wisedome Ibidem As the hearbe Dracontea hath the similitude of a serpent but is without venim yea it is most contrary to serpentes and especially to vipers so Christ had the shape of sinfull flesh but he was altogither without sinne yea he is most opposit to it and especially to the deuill Idem lib. 3. de vegetabilibus et plantis cap. 85. As the flower is the Medium betweene the branche and the fruit so Christ is the mediator betweene man and God Ibid. As a Hen doth gather her chickeÌ„s vnder her winges doth defend them against the kite doth feed them with the meate she findeth so Christ doth gather his elect vnder the wings of his protectioÌ„ in one faith vnity of the church doth defend theÌ„ against the raging of the world doth feede theÌ„ not only with material bread but with the spirituall foode of his heauenly doctrine Idem lib 4. de natatilibus et volatilibus cap. 98. The Holy Ghost AS Iron cast into the fire doth participate of the nature of fire his owne substance stil remayning so man by the working of the holy Ghost is transformed into God yet still remayning man beeing a partaker of the diuine purity noblenes as he was a partaker whoe said I doe not now liue but Christ liueth in me Ludov. Granat li. 1 duc peccat As oyle among all liquid substances is the fittest too preserue light and to cure woundes so the dinine vnction of the holy Ghost doth cure the woundes of our will and doth illuminate the darkenes of ourvnderstanding ibidem As he that is ouer come with much wine loseth the vse of his sences neither differeth much from a dead man by reason of the strength of the wine so when any one is full of the heauenly wine of the holy Ghost he dieth to the world and hath all his sences with all their desires shackled and fettred Ibidem As water sette ouer a fire when it doth wax hot as if it had forgot the owne proper nature swelleth aloft imitating the nature and lightnes of the fire so also the soule being inflamed with the heauenly fire of the holy Ghost is exalted aboue it selfe and caried vp to heauen whence that fire is sent Ibidem As the Sun shineth of his owne accord the day is enlightned a fountaine streameth and a showre falleth so the heauenly spirit infuseth it selfe Cyprian As the soule infused into the body is sufficient to make all the members liuing to moue and direct them vnto their seuerall offices and functions which are many diuers so the grace of the holy Ghost which is a forme supernaturall and diuine ' when it once hath entred into the soule is sufficient to moue and direct it to the acting and execuring of all the dutyes of a spirituall life Lod. Gran. in lib. de deuotione As it is not possible that the earth should fructifie onely by rayne except the wind doth blow vpon it so it is not possible that onely doctrine should correct a man except the holy Ghost woorke togither in his hart Chrysost hom 20. oper imperf As the figures of things are not seene in a blemished glasse so a man caÌ„not recelue illumination from the holy Ghost except hee cast away sinne and the lustes of the flesh Basilius de spiritu sancto As fire is not diminished albeit many candels be lighted at it as Science is not impayred although it maketh many men skillfull so the holy Ghost is neuer a whit impouerished although they be innumerable that participate of his graces Philo Iudaeus lib. de gigantibus As one the same showre descending vpon the worlde appeareth white vpon thornes red vpon roses purple vpon the hyacinth and of other colours falling vpoÌ„ diuers and sundry coloured things so the holy Ghost being one not any way diuisible doth diuide his grace to euery one as he pleaseth in one he is wisedome in an other sanctification in an other prophecy c. and yet the same Spirit Cyrillus Ierosolymit catechesi 16. As the body of flesh is none other thing but flesh so the gift of the holy Ghost is none other thing but the holy Ghost Aug. lib. 15. de trinitate cap 19. As the soule doth giue life to al the parts and members of mans body making the cye to see the care to heare so in the rest so the holy Ghost doth giue life to the meÌ„bers of Christes body which is his Church Idem lib. de gratia noui testamenti As heate commeth from fire so the holy Spirit proceedeth from the Father Paschasius de Spiritu sancto As Aaron is called Christ and
Dauid and Saule and others also and yet there is but one true Christ so an Angell is called a spirit and our soule is called a spirit and the winde is called a spirit and there is an vncleane spirit and yet there is peculiarly but one holy Spirit Cyrillus Ierosolymit catechesi 16. The holy Ghost is compared to fire to a Doue to a cloude and to a winde To fire because he doth enlighten our vnderstanding and exalteth it from the earth to heauen To a Doue because hee maketh vs simple gentle peaceable and friendes to all To a Cloud because he doth refresh and coole vs and defend vs from the heat of the flesh and doth asswage and moderate the madnes and fury of our passions And to a vehement and strong winde because he moueth and inclineth our will to all good Lodouicus Granatensis lib. 1 ducis peccatorum Heauen EVen as King Assuerus in his imperiall city of Susan shewed to his Princes all his maiesty cost royal magnificence so the great King of Kinges in his imperiall and roiall city of heauen doth shew to his elect the vnmesurablenesse of his riches wisdome liberality and goodnes and the glory and excellency of his maiesty Lodouicus Granatensis lib. 1. Ducis peccatorum As no man entred into the pallace of king Assuerus cloathed in sackecloth so it is lawfull for no man to enter into the pallace of God with a seruile garment but he must be cloathed with a wedding garment that is adorned and beautified with true loue and charity idem in eod lib. As a captaine when he goeth forth to fight or when he begirdeth any defenced castle deuiseth many kinde of stratagems for the obtaining of it rayseth fortresses maketh bulwarks and vseth many inuentions to assault and batter it that at the length he may conquer it so by all means wee must labour and endeuour that wee may get vnto our selues that most excellent place and cheefest good for it is written The kingdom of heauen suffereth violence and the violent take it by force Lodouicus Granatensis in lib. de deuotione As the Patriarch Iacob thought his 7. yeares seruice short in respect of the great loue hee bare to Rachell so wee should thinke all the tribulations of this world short in respect of the great loue we shuld beare to Heauen which is more beautifull then any Rachell Idem in suis Meditationibus As a traueller goes farre from his country and family yet is desirous to returne thither againe euen so wee as banished from this world should long for our returne to heauen our true borne countrey Stella de contemptu mundi As the pretious pearles called Vnions albeit they bee bred in the sea yet haue more affinitie with heauen the semblance of which they do represent so a godly a generous mind doth more depend of heauen whence he fetcheth his original then of the earth in which he liueth As a house excelleth a fewe ashes as a cittie excelleth a house a prouince a cittie the Romane empire a prouince and all the earth the Romane Empire and the whole circumference the point of a circle so farre incomparably Heauen extendeth and excelleth the comparison and proportion of al other things Cyrillus Ierosolymitanus catechesi 6. As there is extreame darkenesse in hell so there is glorious light in heauē Basilius lib. hexa As a spherical figure is most capable to contayne thinges so heauen being of the same figure is most capable of all ioies and blessednes As there are tenne commaundements in Moses Tables so according to moderne Astrologers there are tenne spheres in heauen Luna Mercurius Venus Sol Mars Iupiter Saturnus Caelum stellatum Caelum cristallinū siue aqueum and Primum mobile Angels EVen as the elder brethren do carry their younger brethren when they bee but little ones in their armes and doe keepe them with great care and prouidence after the same maner the Angels which are as our elder brethren do tende and keepe vs who are as their younger brethren little ones and do beare vs in their hands Lodo. Granatens lib. de deuotione As Angels are pure spirits so also pure worship and spiritual seruice is required of them ibidem As caelum crystallinū siue aqueum is not seene of vs so Angels in their owne nature are not visible vnto vs. F. Ioannes a S. Geminiano libro 1. de caelo Elementis Cap. 5. As the fire is of a more subtile substance then any other element so Angels are of a more immateriall substance then any other creature ibidem As the fire is moued of Sol and Mars as sayth Rabbi Moyses so Angels are moued of God who alwayes attende his will ibidem As the fire cannot be touched by reason of the heate so Angels cannot be touched by reason of their immaterialitie◠ibidem As the fire is a powreful element for deuastation so are angels in executing the wrath of God As a Phisitian leaueth his patient when he is past cure so the angels leaue vs when we fall into desperation Origenes hom 2 in Hieremiam As there are powers vnder earthly kings for ordering of state matters so there are principalities vnder the heauenly king for executing of his will and setting forth his praise Epiphanius haeresi 4. As our frendes lament for vs when as by reason of sicknesse and weakenes wee can receaue no meate so the holy Angels doe mourne for their soules that are not fedde with celestiall and spirituall foode Macarius hom prima As smoke banisheth Bees and filthy sauours driue awaie doues so the corrupted stinch of sinne driueth awaie the Angell that is the keeper of our life Basilius in Psalm 33. As in martiall affayres some soldiers are appointed to administer and bestow honours and some to execute vengeance punishment so holy Angelles are sent to the good and preseruation of man but diuels are sent to punish the wicked and rebellious Chrisostom hom 3 de patientia Iob. As after death there is no repentance auaylable vnto man so after the fall of Angells there was no place of repentance left vnto them Damascenus lib. 2 de fide cap. 4. The worde of God AS the same Manna was wholesome foode vnto some and corruption and wormes vnto others so the same worde of God is saluation vnto some and destruction vnto others Orig. hom 3 in numeros Wine much comforteth those that bee sound and as the scripture saith it maketh merry the hart of man but if he drinke it that hath a feuer it bringeth daunger and destruction vnto him so the word of God bringeth life vnto some and death vnto others Idem homil 5. in Iudic. As a lanterne doth lighten our steps so the word of God doth illuminate our vnderstandinges Hilarius in Psal 118. A Tree by continuall moysture doth grow to a great height so a soule that is cōtinually watered with the diuine word commeth to the perfection of Vertue Chrisostomus hom de Anna et
flourisheth with greater beauty so if the roote of vertue remaine sounde although riches bee taken away and the bodie putrifie yet all thinges returne with greater plenty as wee may see in Iob. Idem hom 4. ad popul Antioch If you tread a precious stone in the durt it sheweth the beauty more perspicuously so the vertue of the Saintes whethersoeuer it bee throwne it still appeareth more beautifull whether it be in seruitude in prison or in prosperitie Idem hom 63. in Genesin As an odoriferous oyntment doth not keepe his fragrancie shutte vp within it selfe but doth sende it forth and sweeten those places neare vnto it so generous and excellent men doe not hide their vertues within themselues but do both helpe others and make them better Idem hom 2. in 1. ad Thessalonicenses The barke of a tree is sowre bitter but the fruit is sweet and pleasant so vertue is bitter but it bringeth forth most sweet and delicate fruit Idem hom 30. in 1. Timoth. As in a Lute melody is not made by the touch of one string but all are to be fingered so all vertues are to bee obserued and practised Idem sermone de vitijs virtutibus As there is no victorie without concertation so there is no vertue without an enemy Lactantius de opificio dei cap. 20. As in vntilled fields before we sow wee first clense them of thornes brambles and briers so vices are first to be purged out of our soules before we sow vertues in them whence the fruites of immortality may spring idem lib. acephalo As chaines bee linked one within another so be vertues prayer depends of loue loue of ioy ioy of gentlenes gentlenes of humility humility of obedience obediēce of hope hope of faith faith of hearing and hearing of simplicitie And as vertues be chained togither so also bee vices hatred dependes of anger anger of pride pride of vaine glory vaine glory of infidelity infidelity of hardnes of heart hardnes of heart of negligence negligence of slothfulnes slothfulnesse of idlenesse idlenesse of impatiency and impatiency of pleasure Macarius hom 40. As it is in wealth hee that hath much woulde haue more so in vertue hee that hath gained one vertue will labour to get moe and hee that hath done one vertuous deede wil go forward to do moe Chrysost orat quarta aduersus Iudaeos As a Pilot guides his ship by the sterne so a wise man gouernes his actions by vertue Idem hom 26. in Genesin As he that sits vpon an high rock cares not for the waues of the sea which he seeth tossed aloft and conuerted into froath so he that hath seated his securitie and rest vpon vertue is of a quiet and peaceable minde and laugheth at the worldes turbulent estate ibidem As the billowes of the sea sometimes seeme to be caried aloft and sometimes to be deepely depressed downwards so they that contemne vertue and worke wickednesse sometimes through pride doe floate aloft and sometimes are throwne downe to hell gates ibidem As fire dooth burne the matter put into it making light the ayre adiacent so vertue doth burne and consume vices filling the soule full of light Philo lib. quis rerum diuinarum haeres As after the death of a Musitian or a Grammarian their Musick and Grammar doth perish with thē but the Idaea of these artes doe endure with the worlde for euer according to which the present age and that to come are to bee made Musitians and Grammarians so if the wisdom temperance iustice and fortitude of euery one particularly should be taken away yet in the immortall nature of this Vniuerse immortall wisedome and incorruptible vertue is engrauen according to which both the vertuous men of this age and of the future time shall bee censured and approoued Idem in lib. quod Deus sit immutabilis As a seale Ring remayneth vnhurt although that which it sealed be spoiled and marred so although alvertuous impressiōs and Characters bee abolished out of the minde through a wicked life yet vertue preserueth her estate incorruptible beeing not subiect to any fate Idem in lib. quod deterius potiori insidietur As we must not handle Musick rudelie nor Grammer vnlearnedlie nor anie other Arte peruerslie so wee must not vse wisedome craftilye nor temperaunce beastly nor fortitude rashly nor pietie superstitiouslie nor any other vertue illiberallie ibidem As the rysing Sunne dooth gilde the whole heauens with his lustre so Vertue with her beames dooth illustrate the whole soule of man Idem in lib. de plantatione Noe. They that go on false grounde do often fall but they that trauell on sound ground doe make sure footing so they that suffer themselues to bee ledde by the externall goodes of their bodies doe often fall but they that go vnto God by vertue their voiage is firme and certaine idem lib. de Abrahamo As the first and chiefest part of a liuing creature is his head the second his breast the third his bellie and as in the soule the first and chiefest part is the part rationall the second irascible and the third concupiscible so the first and chiefest of all vertues is wisdom which is conuersant about the head the rationall part of the soule the second is fortitude which is conuersant about the breast and about wrath the seconde part of the soule and the third is temperance which is occupied about the bellye and the part concupiscible which hath the third place in the soule idem lib. 1. allegoriarum legis As the enioying of health doth shew vs the inconueniences of sicknes so vices do declare vnto vs what goodnesse vertue hath in it and darknesse doth tell vs what an incomparable good light is Hieronymus epist. ad Rusticum As the missing of one member doth deforme the body of man so the neglecting of one vertue doth shew the imperfectiō of the soule Diadochus de perfect spirit ca. 24. As a cloud doth not make the Sun to lose his light so neither doth disaster fortune dimme the beautie of Vertue Tyrius Platonicus sermone 26. As a Lute doth profite others by the sounde but neyther heareth nor vnderstandeth any thing it selfe so they that speake of vertue do profit others but not liuing thereafter do no good vnto themselues Diogenes apud Laert. lib. 6. As spices do make clouts ragged apparel smell sweet but silke doth stinke being greased infected with sweat so any kind of life is pleasant if vertue be ioyned vnto it but wickednesse doth make the glorious and splendent life irkesome and intollerable Plut. in Moralibus As a swift horse dooth runne of his owne accorde so he that is inflamed with the loue of vertue needeth not a monitour ibidem As all things are pleasing to a Louer is his loue so in whom we loue vertue wee delight to imitate his gesture his gate and looke ibidem As they that loue trulie doe loue in their beloueds their stuttering and palenesse or whatsoeuer defect so
enuious mindes are knowne by their maners Gluttonie AS corporall fasting doth lift vp the spirit to God so superfluitie of meate and drinke doth cast and sinke it downe Lodo. Granat lib. de deuotione As the spirit when it is full of deuotion doth inuite the hart to spirituall and diuine thinges so the bodie being full of meate doth draw and hale the same vnto corporall and vaine matters ibidem As ships of lighter burthen do swiftly sayle through the sea but those that are ouerloaden with many burdens are drowned so fasting maketh the soule light that it lightly saileth ouer the sea of this life that it mounteth aloft and beholdeth heauen and heauenly thinges but being ouerburdened with too much meat and drinke the spirit groweth sleepie and the bodie heauy the soule is captiuated and made subiect to a thousand miseries ibidem As a soldior that is ouerloaden can hardly mannage his weapon so that man can hardly watch at his prayers who is gluttonously filled with superfluitie of meates Ibidem As much water is the cause of moorish groundes fens myres and muddy places where nothing engendreth but Toades Frogs Snakes and such like foule vermine euen so excesse of wine procureth brutish wicked and beastly desires many sensuall appetites and other sinnefull qualities Ibidem As Trees which are planted or cut in the full of the Moone do but ingender worms loose their owne vertue and perish the like doeth excesse of eating or drinking for when the bellie is full it nothing but encreaseth the wormes of sinne in the soule consumeth the whole man and cutting him off from God makes him die and wither in wickednes Stella de contemp mundi As the wals of Babilon were ouerthrown by Nabuchadnezar euen so doth surfeting by meat or drink destroy all the vertues abiding in the soule ibidem As Mathematicians circumscribe all things within a center and a circumferēce so many do circumscribe al pleasure within their bellies Plut. in Moralibus Aristotle saith that the fish whom the Grecians cal ovoç hoc est Asinus of al other liuing creatures hath the hart in the belly so gluttons haue theirs Clemens libro 2. paedag cap. 1. As a cloude doth obscure the beames of the Sunne so gluttony doth dimme the splendour of the minde Nilus oratione 1. aduersus vitia As birdes that haue weighty bodies are vnapt for flight so gluttons with their fleshy panches are vnfit for contemplation F. Ioannes a S. Geminiano lib. 4. de natalibus volatilibus cap. 35. Anger AS a drunken man cannot do any thing wisely and with reason of which he doth not afterwards repēt him as we read of Alexander the great so when as a man is disturbed and troubled with anger and blinded with the smoake of this passion he cannot rest neither take aduisemēt which to day although it seeme iust and reasonable vnto him yet to morrow when the fury of his passion shall be ouer he shall confesse that it was vniust and vnreasonable As in a tumult we doe not heare what is spoken vnto vs so angry persons doe not admit other mens counsell vnlesse reason speake within which appeaseth the hurlie burly of the mind Plut. As a tumour ariseth by a blowe of the flesh so effeminate and weake persons doe most of all swel with anger as women and old men idem The Barbarians do infect their weapons with poison that they may do double hurt so angry folks do againe and again poison their tongues with venemous words idem As the first messengers are not forthwith beleeued as Phocion of Athens hearing tel of Alexanders death saide if he bee deade to daie hee will bee dead to morrowe and for euer so wee must not presently beleeue anger saying vnto vs he hath iniuried me but wee must protract the time for manie daies make further inquiry idem As the body is shaken and corrupted with a long cough so the minde is exulcerated with often anger idem As a child through vnskilfulnes doth often hurt himselfe when hee would hurte another so many times anger doth hurt it selfe when it would wrong others idem As we doe not bridle horses in the race but before they runne so they that are subiect to anger are to be admonished by reasons before they fall into danger Idem If one fire be ioined to another the flame becommeth the greater so anger by anger is not appeased but is more prouoked Chrisost hom 12. operis imperfecti As Asses bite and kicke so angry people raile and fight Idem hom 3. in Ioannem As winter is ful of stormes so is an angry mind full of perturbations idem hom 9. ad pop Antioch Vineger infecteth a vessell if it long stay in it so anger corrupteth the heart if it make any aboade in it Augustinus Epistola 88. A scald head is soone broken so a womā and a child are soon angry Sen. lib. 1. de ira As lukewarme water asswageth inflammations so gentle and milde wordes doe quench anger Anthonius parte 2. sermone 53. As the sunne for fortie yeares neuer saw Episius eating so it neuer saw Iohn the Anchorete angry Idlenesse AS the Milesian garment did not become Hercules when hee serued Omphale after he had put off his Lions spoiles so neither doth it befit a ciuil man after his magistracy to giue himselfe vnto idlenesse and voluptuousnes Plut. As the birdes called Martinets are alwaies either flying or lying still vppon the earth because they want feet so some are too vehement in both extremities they are either too busie or too idle they keepe no meane Plin. lib. 10. cap. 39. As they that walke and play crankes vpon ropes if they be but a little carelesse fal down and so perish so they that walke in this life if they giue themselues but to a little idlenesse they are throwne headlong into folly Chrisost hom 3. de Ozia As rust doth putrifie iron so idlenesse doth corrupt the wit and disposition of man Ouid. lib. 5. de tristibus elegia 12. As water continually entring into a ship by some secret leak doth at the last drown it through the carelesnes of the Mariners so by idlenes and slothfulnes euil thoughts and concupiscences are so long multiplied till the ship of the heart yeelding vnto them be endangered with finne Bernard serm de S. Andrea As in standing water venemous wormes are engendered so in an idle soule ill thoughtes and hurtfull concupiscences are bred Laurentius Iustinianus lib. de perfectionis gradibus cap. 9. Birds that are couped vp soone growe fat so by lazines the body groweth corpulent and the mind vnfit for any good exercise Seneca epist 122. As too much bending breaketh the bow so too much remission spoileth the minde Seneca Rust doth fret the hardest iron if it bee not vsed the Moath doth eate the finest garment if it bee not worne mosse doth growe on the smoothest stone if it bee not stirred so impiety doth infect the wisest wit if it
dealeth with the woorth and value of vertues is to knowe the price and dignitie of them that comparing them betweene themselues he may see which is to bee preferred before others and render and tender to euerie one her due honour ibidem Euen as wee make greater account of an heape of Gold then of Siluer and doe more esteeme an eye then a finger so also it is meete and requisite that with greater endeuour and diligence wee shoulde applie our selues to the worthier vertues and with the lesser to the lesse worthie lest we disturbe the spirituall businesse Idem lib. 2. Ducis peccatorum As in all thinges as well artificiall as naturall there are founde some truel and some seeming and appearing so but are not so in deede and as there is both true Golde and that which is false lawfull money and counterfeite coyne true Gemmes and false Gemmes so also among Vertues some are true and some that appeare to bee so but are not so in truth ibidem As the foule Toade hath a faire stone in his heade the fine Golde is founde in the filthie earth the sweete Kernell lyeth in the harde shell so Vertue is manie tymes harboured in the heart of him that most men esteeme mishapen As the precious stone Sandastra hath nothing in outwarde appearance but that which seemeth blacke but beeing broken powreth foorth beames lyke the Sunne so Vertue sheweth but bare to the outwarde eye but beeing pierced with inward desire shyneth like Christall Faith AS a childe that learneth his first elements ought to beleeue that his maister teacheth him and not to aske the reason whie this Letter is called A and that B so in the mysteries of Fayth wee must not aske the reason howe this may bee and that may bee but wee must giue credite to the Scriptures Lodouicus Granat in lib. de deuotione As he that hauing neuer seene glasse before seeing a curious and an excellent vessell made of it and set before his eyes can not bee induced to beleeue that it was made of a certain kind of straw and sand and that only by the breath of man so is it in matters of Fayth being considered of by the light of reason ibidem As wee cannot imitate nor well vnderstande the Arte of Bees in making their honie combes and tempering their honie nor the Arte of Spiders in weauing their Webbes nor the Arte of Silke wormes in spinning their Silke so much lesse can wee imitate the diuine workes or comprehende in our reasonable vnderstanding the mysteries of Fayth ibidem If thou hast life thou hast heate so if thou hast a liuely Fayth thou hast good workes Nazianzene As fire cannot be without heate nor the Sunne without light so a iustifying Fayth cannot be without iustifying workes As a riuer commeth from a fountaine so faith commeth from the Lord. As water maketh the earth fruitfull so fayth enricheth the soule with good works As the Carbuncle shineth in the night and in darknes casteth light vnto the eies so faith shineth in the darknes of heresie and in the night of persecution neither can it be ouercome or extinguished of either As there are twelue kindes of a Carbuncle so there are twelue Articles of our saith Isidorus As a garment touched with the stone Amiathon doth resist fire if you hang it ouer the fire it will not burne but become brighter so the soule beeing endued with Fayth dooth resist the heate of persecution and by it becomes more glorious Isidorus As Quicksiluer is the Element or matter of all mettals according to the Philosopher so Faith is the foundation of all vertues As the Almond tree flourisheth before any other tree so Faith ought to flourish before any other vertue As we cannot liue without the elements so we cannot attaine knowledge without Faith Clemens Alexandrinus li. 2. Stromat As nothing is delectable vnto men without light so nothing is acceptable vnto God without Fayth Origenes lib in Iob. As a light is not lightned of Oyle but is nourished by Oyle so Fayth doth not growe of workes but is nourished by workes Chrysostomus hom 18. operis imperfecti Hope EVen as an Anchor fastened into the earth keepeth the shippe safe which stayeth in the midst of the waues and maketh it that it feareth not the billowes of the raging sea so liuely Hope being firmly fixed vpon the heauenly promises preserueth the minde of the righteous vnremoued in the middest of the waues of this world maketh it that it contēneth and despiseth al the storme and tempest of the winds Lod Granat lib. 1. Ducis peccat Euen as a sonne in all his troubles and necessities which happen vnto him trusteth and affiaunceth his repose in his Father especially if he be riche powerfull that his helpe and fatherly prouidence will not at any time faile him so shoulde man haue this heart of a sonne to God his father who both can and will helpe his children better then all the fathers in the world Idem lib. 2. Ducis peccatorum As a ship by the anchor is kept from the violence of tempests so the soule by Hope is kept from the rage of temptations F. Ioannes a S. Geminiano lib. 9. de Artificib reb Artif cap. 70. As a staffe doth support a man so doth Hope ibidem As the husbandman soweth his land in hope of fruit so men performe the duties of Christianity in Hope of heauen Macar hom 14. As a Merchant taketh paines to furrow the vast Ocean in hope of earthly gains so a christian strugleth through the waues billowes of this life in hope of heauenlie reward Basil in Psal 1. As the hope of a crowne and victorie maketh the discommodities of war tollerable so the hope of heauen maketh the griefes and turmoyles of this life portable Chrysost lib. 3. de prouidentia dei As an helmet defendeth the head so Hope defendeth the soule idem homilia nona in priorem ad Thessalonicenses As pillers support and vpholde earthly buyldings so Hope supporteth and vpholdeth spirituall buildings Laurentius Iustinianus in ligno vitae cap. 2. de spe As it did not hurt Rahab to dwell with the people of Iericho but her faith kept her safe so sinne doth not hurt them that in Faith and Hope doe expect their redeemer Macarius hom 31. As without sustenance the body would sinke so without hope the heart woulde burst As Abraham begat Isaac so faith begets hope Charity AS the Phisitian hateth the disease yet loueth the person of the diseased so we must loue that in our neighbour which is good and made of God and abhor that which man and the diuel haue made euil Lod. Granat lib. 1. Ducis Peccat As the members of the same body albeit hauing diuerse duties and functions and differing also in forme do tenderly mutually loue one another be cause they liue by one the selfe same reasonable soule so much more ought faithful Christians to loue one another who
are made aliue by that diuine spirit who by how much he is more noble by so much also hee is more powrefull to knit and vnite those togither in whom he dwelleth ibidem In the Temple there was not any thing which either was not gold or that was not couered with pure gold so it is not lawful that any thing should be in the liuely temple of our soule which is not either charity or ouergilded and deaurated with charitie Idem lib. 2. Ducis Peccatorum Euen as al the life of the body proceedeth from the soule so all the dignity and worth of externall vertues proceede from the internall but especially from charity Ibidem As golde excelleth all other mettals so Charitie excelleth all other vertues whether theologicall or morall Geminianus lib. 2. de Metallis lapid cap. 40. As in a materiall building one stone is knit vnto another by lime and morter so in the spirituall building one Christian is ioyned to another by charity Chrysostom hom 7. operis imperfecti As death is the end of sinne so is charity because he that loueth God ceaseth to sin Ambrosius lib de Isaac anima As Harts in swimming ouer a riuer by holding vp one anothers heade doe helpe one another so wee sailing ouer the sea of this world by charity should helpe one another August lib. 83. quaest 8. As Ginger is medicinable against the cold causes of the breaste and lunges so charity is a medicine against the cold icenes of niggardice and auarice Geminianus lib. 3. de vegetabilib plant cap. 5. As a roote is ingendred of moisture and celestiall heat so charity groweth from the moisture of deuotion and supernall heate of the holy spirit Idem l. 3. de veget plant cap. 9. As the Cipres tree is very fragrant in sauor so the odour of charity is so sweet vnto God that without it nothing smelleth well Ibidem As the same hand is diuided in diuers fingers so the charity of many doth make thē one and yet they are seuered Plut. As fire in all shops is an instrument for all artisans and workemen so nothing is well done without charity As the sunne is of an vniting vertue for it vniteth the planets in their effectes so charitie doth spiritually vnite and therfore it is called the bond of perfection because it perfectly vniteth the soule to God and bindeth the harts of the faithfull together F. Ioannes a S. Geminiano libro 1. de caelo elementis cap. 13. As the sun is of a reuiuing nature so is charity and doth translate from death to life ibidem As the sun is of an attractiue power to draw vapours vpwardes so is charity for it healeth the hart and draweth vp the affections to God ibidem As the sun and the fire are neuer without heat so charity is neuer without works and well dooing ibidem As the sun and the fire are communicatiue of themselues so also is charity ibid. As fire is most actiue among the elements so is charity most actiue among the vertues ibidem As a light is not diminished by participation so charitie is not lessened by being deuided to many but rather augmented ibidem As heat is the chiefe agent in generation so is charity in producing the works of vertue ibidem As heat mollifieth hard mettals so charity softeneth hard harts ibidem As vessels are made of clay so by charitie the heart of man is made a diuine vessel ibidem As clay mingled with vinegar doth stay the bleeding at the nose so charity tempered with the vineger of compunctiō doth restrain the fluxe of sinne ibidem As the Sardian stone expelleth feare procureth myrth maketh bolde and sharpeneth the vnderstanding as sayeth Dioscorides so Charitie bringeth ioy ioye expelleth feare and by consequent it maketh bolde and valiant and whetteth the vnderstanding to contemplation of heauenly matters Idem lib. 2. de Metallis Lapid cap. 5. Prudence AS in a liuing creature the first and cheefest part is the heade the second the breast and the thirde the priuy members and as in the soule the first chiefest part is rationall the second irascible and the thirde concupiscible so prudence is the first and cheefest vertue which is conuersant about the head and the rationall part of the soule the second is fortitude which doth establish the heart and is busied about anger and the thirde is temperance which is occupied about the priuy partes and the faculty concupiscible which hath the third place in the soule Philo. Iud. lib. 1. legis allegoriarum A Serpent when he is within the danger of man of all parts of his body keepeth his head from blowes which hee doth either by gathering his body into a circle or hiding it in an hole and suffereth his other partes to be beaten so if any persecution happeneth vnto vs prudence teacheth vs to hide our heade which is Christ that taking the blowes vpō vs we may safegard the faith receiued of him by the losse if neede be of our bodies Hilar. cano 10. in Math. The prudence of the serpent is seene in two thinges in safegarding his head with yeelding his body to strokes and in his drinking for when thirst oppresses him hee goeth to drinke hee doth not take his poison with him but leaueth it in his den so our prudence should be in time of persecution temptation rather to deliuer to the sword and fire al that we haue then to hazard and endanger our heade that is to deny Christ and secondly when we go to the holy church of God or to prayers or to receiue the holy mysteries that we doe not cary with vs in our cogitations maliciousnes voluptuousnes or enmity Epiphanius haeresi 37. As a Captaine guideth his army a Pilot his ship God the world and the vnderstāding the soule so prudence tempereth gouerneth the felicity of this present life Archytas apud Stobaeum serm 1. As a skar doth warne vs to take heed of a wound so prudence in the consideration and memory of passed dangers doth make vs more wary cautelous Plut. in Mor. As the Beuers of Pontus do bite off their priuy members when they are hunted because they knowe that for them they are pursued so it is the part of a prudent man sometimes to cast away that thing for which he is endangered Eras in similibus Harts when they feele themselues woūded doe runne to the herbe Dictamnum presently the arrow falleth forth Beares because their eyes often growe dimme thrust their heades into the hiues of Bees that being stung till the bloud follow the grossenes of the humour may bee purged The Lisard being to fight with the serpēt placeth himselfe not farre from a certaine herbe and as often as hee perceiueth himselfe woūded of the serpent so oftē he runneth to that herb presently returneth to the cōbat as hole as a fish The Fox cureth himself with the iuice of the pine tree The Torteise hauing