to complaine vpon God for the shortnes of their life when as they themselues as short as it is doe through ryot malice murthers care and warres make it much shorter both in them selues and others Theophrastus hoc est Viuere bis vitâ posse priore frui Est nostra vno vita quam sâ—millima Acescit est quem reliqua parua portio Of the Soule Defi. The soule is a created substance inuisible incorporall immortall resembling the image of her Creator a spirit that giueth life to the body where-vnto it is ioyned a nature alwaies mouing it selfe capable of reason and the knowledge of God to loue him as beeing meet to be vnited to him through loue to eternall felicity THE greatest thing that may be said to be contained in a little roome is the soule in a mans body An holy vndefiled soule is like heauen hauing for her Sunne vnderstanding the zeale of iustice and charity for the Moone fayth and her vertues for the starres Euery soule is eyther the spouse of Christ or the adultresse of the deuill Chris. The minde is the eye of the soule The soule is compounded of vnderstanding knowledge and sence from which all Sciences and Arts proceede and from these she is called reasonable The soule is deuided into two parts the one spirituall or intelligible vvhere the discourse of reason is the other brutish which is the sensuall will of it selfe wandring where all motions contrary to reason rest and delighting onelly to dwell vvhere euill desires doâ— inhabite The actions of the soule are vvill iudgement sence conceiuing thought spirit imagination memory vnderstanding The incomparable beauty of the soule is prudence temperance fortitude iustice All the felicity of man as well present as to come dependeth on the soule Clement The soule is the organ and instrument of God whereby he worketh in vs and lifteth vs vp to the conteÌ„plation of his diuine power and nature The sweetest rest and harbor for the soule is a conscience vncorrupted The Philosophers set downe foure powers to rule in the soule reason will anger and concupiscence in which they lodged foure vertues to euery one one prudence iustice fortitude and temperance The soule payeth well for her hire in the body considering what she there suffereth The soule of the iust man is the seat of wisedome August The body is the sepulcher of a dead soule The soule is the breathing of God Ambr. If thy soule be good the stroke of Death cannot hurt thee for thy spirit shall liue blessedly in heauen Basil. As they that haue healthfull bodies easily endure both cold and heat so they that haue a stayed and setled soule haue the dominion ouer anger greefe ioy and all other their affections Plato It is not death that destroyeth the soule but a bad lyfe A sound soule correcteth the naughtines of the body All mens soules are immortall but the soules of the righteous are immortall and diuine Socrates It is good to haue a regard to the health of the mind that the body thereby may be preserued from danger The power of the minde is two-fold one part is in the appetite the other in reason which teacheth vvhat is to be followed and vvhat to be eschewed By this reason commaundeth and appetite obeyeth The diseases of the body are easie to be cured but for the malady of the minde no medicine can be found The pleasure of the minde excelleth the pleasures of the body By vvhat other name canst thou call the soule then God dwelling in a mans body It is as great charity to edefie the soule as sustaine the body Bernard The nobility of the soule is alwayes to be thought vpon The soule in the flesh is as amongst thorns Bernard The soule is the naturall perfection of the body Aurel. The body considereth nothing but what is present the minde conceaueth vvhat is past and what is to come The soule of man is an incorruptible substance apt to receaue either ioy or pain both heere and else where Solon The soule despiseth all worldly busines and being occupied onely about heauenly matters she reioyceth greatly vvhen she is deliuered from these earthly bands VVhile the soule is in the company of good people it is in ioy but vvhen it is among euill men it is in sorrow and heauines As the body is an instrument of the soule so is the soule an instrument of God The body vvas made for the soule and not the soule for the body Looke hovv much the soule is better then the body so much more greeuous are the diseases of the soule then the greefes of the body Diogenes By the iustice of God the soule must needs be immortall and therfore no man ought to neglect it for though the body dye yet the soule dieth not The delights of the soule are to knovv her Maker to consider the works of heauen and to know her owne state and being Tres vitales spiritus creauiâ— Omnipotens vnum qui carne non tegitur alium qui carne tegitur sed non cum carne moritur â—â—eâ—tium qui carne tegitur et cum carne moritur Primus AngeloruÌ„ secundus hominum tertius brutorum est Anima dum viuificat corpus anima est dum vult animus dum scit mens dum recolit memoria dum rectum iudicat ratio dum spirat spiritus dum aliquid sentit sensus est Of the Sences Defi. Sences are the powers of the soule body in number fiue seeing hearing smelling tasting and touching Of Seeing THe eyes vvere giuen to men to be as it were theyr vvatch-towers and sentinels the guiders and leaders of the body Of more validitie is the sight of one eye then the attention of ten eares for in that a man seeth is assurance and that he heareth may be an error The piercing power of the sight is able to reade Homers Iliads though they were written in the compasse of a nut-shell The sight the affection and the hands are instruments to gather bribes Sight increaseth compassion and compassion calleth vp care S. P. S. VVhat can saying make theÌ„ beleeue whom seeing cannot perswade S. P. S. Sight is the riches which nature graunteth to the poorest creature S. P. S. A wanton eye is the messenger of an vnchast hart Aug. Marcus Varro was surnamed Strabo for his quicke sight that from Libaeum a prouince in Sicilia he could tell the number of the saile of shippes vvhich came out of the Hauen of Carthage Hee that is borne blinde is wiser then the deafe or dumb Arist. Blindnes it selfe commends the excellency of sight Aug. The eyes are the iudges seat of the mind The eye is the most precious part of the body and therefore it is saide I vvill keepe thee as the apple of mine eye The eyes are the windowes of the body or rather of the soule which is lodged in it The sight is the chiefest sence and the first Mistresse that prouoked men forward to
which vlcerateth the skinne eateth the flesh to the very bones Darius when in flight hee had drunke puddle water polluted with dead carkasses hee said that hee neuer dranke any thing more pleasant the reason was because he alwayes before vsed to drinke ere he was a thirst Artaxâ—rxes when as in a certaine slight hee had nothing to feede on but drie figges and browne bread good God quoth hee vvhat plesant food haue I neuer tasted on till now Neque enim cereÌ„que fameÌ„que fata coire sinunt Cibi condimentum est fames potionis sitis Of Ruine Defi. Ruine is the ouerthrow or vtter subuertion of all manner of estates making glorious things inglorious and bringing well ordered shapes into a chaos or old deformity WHen Law-breakers are restored and iudgements cancelled then euery one knoweth that his ruine is at hand without any hope of safety Souldiours get fame by ruine honour by skars and praise by clemency Back falling or falling againe is alwayes the deadliest infortune Ouer the greatest beautie hangs the greatest ruine Credite must be sought through perrils renowne from dangers One vnlawfull pleasure begetteth a thousand lawfull destructions A little vvater cannot quench a great fire nor a little hope ease a great misery The best deserts are commonly ruin'd by worst neglects and ill rewardings Hee that hath not tasted misfortune hath tasted no fortune Hee that hath but one eye must feare to loose it he that hath but one vertue must die ere he ruine it He that sees another mans ruine must feare his owne misery VVhen ruine will forsake thee make him a golden bridge to passe on VVhen the hart is inuirond with oppression then the eares are shut vp from hearing of good counsaile The ruins of tyme are the monuments of mortality Disease is the prison of the body but ruine the prison of the spirit Ruine is the friend to solitarines foe to coÌ„pany and heire to desperation The greatest ruine of the body is nothing to the least ruine of the soule Ruind harts liue with teares in their eyes and die with mirth in their lookes Security puts away ruine and feare hinders gladnesse Hee that will be reputed valiant must let neyther chaunce nor griefe ruine him The study of vvisedome is the readiest ruine of griefe and vexation Many friends asswage many misfortunes The length of tyme repayres the ruines of fortune Counsaile in trouble giues small comfort when help is past remedy It is good for a man in the midst of prosperity to feare a ruine and in the midst of aduersity to hope for better succeedings Of all creatures man is the most apt to fal because beeing weakest hee vndertakes the greatest actions Prosperity is more hurtfull then aduersitie in that the one may be more easily borne theÌ„ the other forgotten Omnia sunt hominum tenui pendentia filo Et subito casu quae valuere ruunt Suis et ipsa Roma viribus ruit Of Fortune Defi. Fortune is nothing else but a fained deuice of mans spirit and a meere imagination without truth EXterior actions are tyed to the vvings of Fortune No man is so perfectly grounded in any degree of estate but that hee may be made subiect to chaunce and alteration of life To a man whom fortune doth not fauour diligence can little auaile Mar. Aur. Fortune hath no power ouer discretion Fortune is doubtfull and nothing on earth is certaine or assured He that turnes his wit after Fortune may repent his will at his iourneyes end To him that is fortunate euery Land is his Country Fortune guideth men in the rough sea but wisedome ruleth them in a strange Land Mortall creatures cannot resist that which the immortall Gods cannot redresse There can be no greater check to the pride of Fortune then with a resolute courage to passe ouer her crosses without care Fortune flyes and if shee touch pouertie it is with her heele rather dysdaining theyr vvants with a frowne then enuying theyr wealth with disparagement Fortune is so variable that she neuer staieth her vvheele or euer câ—aseth to be turning of the same Socra VVhen in the successe of worldly affayres fortune is contrary then little profiteth eyther force or policie Fortune sheweth her greatnesse when such as bee of small value are aduaunced to the possession of mightie things The gyfts of Fortune are transitory tyed to no time but the gifts of Nature are permanent and endure alwayes Smally aduantageth it that the minde bee generous and the body war-like if hee that taketh Armes be vnfortunate for that one howre of happy fortune is more worth then all the pollicies of warre Euery man is the worke-man of his ovvne fortune and fashioneth her according to hys manners Sâ—â—rat Fortune is the onely rebellious handmaide against vertues Plut. Fortune did neuer shew herselfe noble but vnto a minde that was generous noble Fortune is constant in nothing but vnconstancie Aurel. Fortune is like Ianus double faced as vvell full of smiles to comfort as of frownes to discourage Fortune euer fauours them that are most valiant and things the more hard the more haughtie Fortune is an accidentall cause and a consequence in those things which proceede from the counsaile of man The changes of fortune and end of life are alwayes vncertaine Pacunius Fortune delighteth not so much to keepe vnder the vanquished as to bridle and check the victors Fortune in no worldly things is more vncertaine then in warre A valiant man neuer looseth his reputation because fortune faileth him but because courage dieth in him No man is vnhappy but hee that esteemes himselfe vnhappy by the bace reputation of his courage There can be no man more vnhappy then he to whom aduersitie neuer happened In great perrils it is better that men submit themselues vnto reason then recommende themselues to Fortune To bee humble in the height of fortune stayes the deceit of her wheele in turning By the excessiâ—e gaine of welthy men Fortune was first made a Goddesse The higher that a man is in Fortunes fauor the neerer is he to his fall VVhen Fortune fawneth then shee comes to catch men Thou shalt sooner finde good fortune then keepe it Fortune is vnconstant and will quickly require againe what shee hath before bestowed vpon thee Thales Fortune is not fully pacified when she hath once reuenged Fortune is as brittle as the glasse vvhen she shineth then is she broken in peeces A thing is neuer well done if Fortune haue the doing thereof That is not thine own which Fortune hath giuen thee Socrates Fortune ruleth in feates of Armes victorie in warre is alwayes vncertaine Thou prouâ—â—est Fortune to anger when theu sayest thou art happy Fortune is to great men deceitfull to good men vnstable and to all that is high vnsure A happy man shall haue more Cosins and kinsfolke then euer he had friends eyther by his father or his mothers side Lampedo as Plinie writeth was iudged happie
for pouertie sith no man lyueth so basely as he was borne Salust It is giuen onely to a wise man to bee content in pouerty Suffer that with patience which thou canst not auoyde be not displeased at thy poore estate The beggars crutch serueth him both to leane vpon and to fight withall Patiently should that bee borne vvhich no strength can ouer-come nor counsell auoid whether it be pouerty to pinch the body or aduersity to crosse the minde It is better to suffer necessitie then to borrow of him whom a man may not trust Pouerty possessed in safetie is better then great riches enioyed with much feare VVhen a man is plagued with pouerty and sicknesse both ioyned together without any succour or easement then riseth in him an intollerable griefe a fire not able to be quenched a sorrow without remedy a tempest full of wracks Pouerty is a vertue of it selfe Diog. Hee liueth in most wretched estate of beggery that is not indued vvith any good qualitie Si ad naturam viuas nunquam eris paâ—per si ad opinionem nunquam eris diues exiguum natur a desiderat opinio immensum Seneca O vitae tâ—ta facultas Paâ—peris angustiquelares ô munera nondum Intellect a Deum Of Banishment Defi. Banishment is a putting away or driuing out of any man eyther from the place where he ought and should inhabite or from thence where he tooke delight desired to dwell FOr sinne was man thrust into the world therfore his life in it is banishment No banishment is sweete but the banishment of a righteous soule from the prison of a world wearied body Stebeus Banishment is there where is no place for vertue Cic. The banished man without a house to dwell in is like a dead body without a graue to rest in It is better for a man to bee banished his country with wise men then to liue there still amongst fooles He that denieth himselfe to his Country is in banishment already VVheresoeuer a man liues well there is his Country Cic. In exile calamity wee know friends from aduersaries A chast eye exileth licentious lookes To exile a true friend is to loose a persit soule To banish hope is to call home dispaire Good fortune attends not euerie great estate nor euill chance euery exild person To stuffe thy coffers with coyne is to commit thine honour to exile True happines is neuer had till after death nor exile welcome but in death There was neuer foule loue nor faire prison welcome death nor desired banishment It is a needlesse question to aske a sick man if he be willing to haue his health or an exile if he would be called from banishment There is nothing better then a contented minde nor any thing worse then the name of a fugitiue There is more sorrowe in loosing a mans owne Countrey then in conquering a world of other nations Death banishment come soone enough if slow enough In time custome becomes a second nature and long banishment breedes loath in delightfulnes The ayre is neuer vvithout some vvind or some clowde nor a banished man vvithout some crosse or trouble Sweet is rest after long pilgrimage great is the comfort a banished man takes at the tidings of his repealement It is the nature of man to loue those things deerest which are banisht farthest from him Hee that in the morning is proude of his possessions may happen ere night to be banished from his pleasures Seneca Beauty and youth once banished neuer repeale The comfort of fugitiues is that there bee many fugitiues Care followeth a fugitiue person euen as a shadow followes the body Exilium terribile est ijs quibus quasi conscriptus est habitandi locus non ijs qui omnem orbem terrarâ—â— vnam vrbem esse dicunt Cic. Priuari patria magnum malum est sed maius ve quam sermone Of absence and presence Defi. Absence is the departing or losse of a friend or anie other obiect wherein wee take delight and presence is the continuall companie of the partie with whom wee desire to be most conuersant THe presence of the minde is to be preferred before the presence of the body VVee neuer know how profitable the presence of a friend is vntill vvee haue felt the want of his absence for a time Absence in loue makes true loue more firme and constant The absence of friendes is the presence of griefes As contraries are knowne by contraries so the delight of presence is knowne by the hell of absence Man seperate from money is like a soule seperated from a body The griefe of vnwished absence is vvorse then the wound of a stubborne launce The diuorce of sorrow is slow-footed and lasie A teadious presence decayes loue a long absence forgets true familiarity The absence of couetousnes is the prosperitie of present estates Trauaile not to gaine absence for society is the strength to happines Absence puts off happines and time alters resolutions VVhen thought absents it selfe from truth the soule presents her selfe to sinne Demost. The euills got by absence wisedome recureth Take heede of speaking ill of the absent The solitary man is either a God or a beast Much absence is a signe of small loue Life and faith once absented neuer returne The fayrest presence is but a dunghill couered ouer with white and purple VVhilst the presence of power by pleasures gets acquaintance vertue is vnknowne and liues in absence Infamy is neuer absent from arrogancy Men gaine theyr desires by trauaile sustain them by thought and are absent from them by anoyance Aristip. The presence of one day blameth the absence of another but the last shall giue iudgement of all that is past Absence from euill cleeres vp of euill The absence of punishment is no pardon for transgressions Absence is death death is rest absent death is deaths rest Non vna eademque molestia est rerum praesentium et absentium Euripides Distantia locinon seperat amicitiam sed operationem Aristotle Of Acts. Defi. Acts are the monumentall deedes of our liues and our actions are the Ensignes by which are knowne the perfectnes of our good or euill lyuing ALl the praise of inward vertue consisteth in outward action An action without reason a reason without an action are both alike imperfit Action is the ready entrance into contemplation A silent deede is better then an vnperformed word Crates Neyther can good words colour a bad action nor badde vvordes depraue from a good action Shape beautifies an image good actions commends a man Actions are by so much more manifest then words by how much the eyes are surer witnesses then the eares It is an argument of too much weakenesse to remember what should haue been doone Action is the life of contemplation and the tongue of conceit In action a man doth not onely benefit him selfe but profit others S. P. S. God would neuer haue deliuered a soule into the body which hath
increaseth and preserueth it selfe by a naturall facultie NAture in despight of Tyme will frowne at abuse Nature hath a certaine predominant power ouer the minde of man The man that lyueth obedient to nature can neuer hurt himselfe thereby Actions wrought against nature reape despight and thoughts aboue nature disdaine As Art is a helpe to nature so is experience the triall and perfection of Art As nature hath gâ—uen beautie and vertue giuen courage so nature yeeldeth death and vertue yeeldeth honour It is an old plague in mans nature that many men for the most part leaue the amendement of theyr liues farre behind them to sette theyr honors the more before them Nature is aboue Art in the ignorant and vertue aboue all thinges is esteemed of the vvise It is hard to straighten that by Art which is made crooked by nature Perian Nature is pleased in the eye reason in the minde but vertue in them both Consider what nature requires not howmuch affection desires That which is bredde in the bone vvill neuer out of the flesh and vvhat nature hath made Art cannot cure Nature guideth beastes but reason ruleth the harts of men VVhere in one man doe meete incertaintie of affection and malice of nature there is no other hope in him then distrust periurie words and reuenge Such as lyue according to nature are neuer poore and according to the opinion of men they are neuer rich because nature contenteth herselfe opinion doth infinitly couet Phillip King Alexanders Father falling vpon the sands and seeing there the marke print of his body sayd how little a plot of ground is nature content with and yet we couet the whole world The God vvhich is God of nature dooth neuer teach vnnaturalnesse S. P. S. Nature is higher prised then wealth and the loue of our Parents ought to be more precious then dignitie Fyre cannot be hid in the straw nor the nature of man so concealed but at the last it wil haue his course In nature nothing is superfluous Arist. Cineus the Phylosopher was of thys opinion that when the Gods framed Nature they went beyond theyr skill in that quoth hee the maker was subiect to the thing made VVhere nature is vicious by learning it is amended and where it is vertuous by skyll it is augmented There is no greater bonde then duty nor straighter Lawe then nature and where nature inforceth obedience there to resist is to striue against God Better is seueritie in nature then contempt in nature Liberall Sciences are most meet for liberall men and good Arts for good natures Nature without learning and good bringing vp is a blinde guide learning without nature wanteth much and vse vvithout the two former is vnperfit Nature beeing alwayes in a perpetuall motion desireth to be driuen to the better part or else shee suffereth herselfe to bee wayghed downe as a ballance to the worser Nature is our best guide whom if we folow we shall neuer goe astray Arist. Nature friendly sheweth vs by many signes what shee would what she seeketh and what she desireth but man by some strange mean waxeth deafe and will not heare what shee gently counsaileth Nature is a certaine strength and power put into things created by God who gyueth to each thing that which belongeth vnto it To striue against nature is lyke the monstrous broode of the earth to make warre against the Gods in heauen Quod satiare potest diues natura ministrat Quod docet infraenis gloria fine caret Hoc generi hominum natura datum vt qua infamilia laus aliqua forté floruerit hanc feré qui sunt eius stirpis quod sermo hominum ad memoriam patrum virtute celebretur cupidissimé persequantur Of Lyfe Defi. Life which we commonly call the breath of this worlde is a perpetuall battaile and a sharpe skirmish wherein wee are one while hurt with enuie another while with ambition and by and by with some other vice besides the suddaine onsets giuen vppon our bodies by a thousand sorts of diseases and floods of aduersities vpon our spirits LIfe is a pilgrimage a shadowe of ioy a glasse of infirmitie and the perfect path-way to death All mortall men suffer corruption in theyr soules through vice and in theyr bodyes through wormes Mans life is more brittle then glasse It is a miserable life where friendes are feared and enemies nothing mistrusted VVhose death men doe wish his lyfe they alwayes hate It is better not to lyue then not to knowe how to lyue Salust It is hard for a man to liue vvell but verie easie to die ill In lyfe there is time left to speake of the incombrances of fancie but after death no possible meanes to redresse endlesse calamitie If a good man desire to lyue it is for the great desire he hath to doe good but if the euill desire to lyue it is for that they woulde abuse the world longer The chyldren of vanitie call no time good but that wherein they liue according to their owne desire doe nothing but follow theyr owne filthie lusts Mans lyfe is like lyghtning which is but a flash and the longest date of yeeres is but a bauens blaze Men can neither inlarge their lyues as they desire nor shunne that death which they abhorre Menan A detestable life remoueth all merrit of honourable buriall It is better to lyue in meane degree then in high disdaine By lyfe grovveth continuance and by death all things take end Life and death are in the power of the tong The man that desireth life feareth death ought carefully to gouerne his tongue Life is short yet sweet Euripides Life to a wretched man is long but to him that is happy very short Menander Mans life is a warfare Seneca The mortall life which we inioy is the hope of life immortall Aug. An vndefiled life is the reward of age Aug. No man is so old but thinketh he may yet liue an other yeare Hierom. The breath that maintaineth life endeth it A good lyfe is the readiest vvay to a good name Aurel. Better it is to be carefull to liue vvell then desirous to liue long A long lyfe hath commonly long cares annexed with it Most men in these dayes wil haue precepts to be ruled by theyr lyfe and not theyr lyfe to be gouernd by precepts Mans life ought to be lyke vnto an image that hath euery part persit in it Our lyfe ought not to depend vppon one onely hope no more then a shyppe is to be stayed with one anker Fooles vvhen they hate theyr life will yet desire to liue for the feare vvhich they haue of death Crates Mans life is lent him for a time and he that gaue it may iustly demaund it when he will They liue very ill vvho alwayes thinke to liue To a man in misery lyfe seemeth too long but to a worldly minded man liuing at pleasure life seemeth too short Chilo VVhat a shame is it for men
Hee reputing dauncing to be a kinde of franticknes Sybilla the prophetesse neuer yeelding any Oracle except possessed first with a surie The same noble King hearing that Sciâ—io vvas vvont to recreate himselfe with dauncing sayd that a dauncer dyd differ nothing from a madde man but onely in the length of time the one being mad so long as he liueth the other whilst he daunceth Alphon. VVhen the same King was reprooued that albeit hee had so much abhorred dauncing yet was seene openly dauncing at the entertainement of Fredericke the third in the company of the Emperour and Leonorâ— Augusta he aunswered that hee that daunced beeing prouoked by lasciuiousnes and wantonnesse was worthily to be esteemed a foole frantick but if it was done for honours sake hee escaped some part of reprehension because some-times it seemeth a decorum to be franticke and doate with great estates The Romaâ—nes Lace dâ—monians and other well ordered Common-weales banished out of their Countries all vaine pleasures and aboue all dauncing as seruing to none other vse but to effeminate young men and to allure them to vice No man daunceth except he be drunke or mad Tully The vertuous Matrons by dauncing haue oftentimes lost theyr honours which before they had long nourished and virgins by it learne that which they had beene better neuer to haue knowne Petrarch Tully finding fault vvith an enemie of his called him in derision a braue dauncer They which loue dancing too much seeme to haue more braines in their wit then theyr head and thinke to play the fooles with reason Terence A lamentable tune is the sweetest musick to a wosull minde S. P. S. Musick is the sweet meat of sorrow S. P. S. Men of auntient time haue named daunces allurings poysonings and inticements of sathan who by these meanes corrupteth vs. In the Sea of histories mention is made of an Archbishop of Magdebourg vvho broke his neck dauncing with a damâ—ell Hee daunceth vvell to vvhom Fortune pypeth The Egiptians Thratians and Scythians accounted dauncing amongst theyr holy ceremonies first appoynted by Orpheus and Museus who excelled in that kind The Romaines had certaine priests called Salij vvhich daunced in the honor of Mars The Grecians learned to daunce of Castor and Pollux and vsed to dispatch theyr businesse dauncing Socrates which vvas pronounced by the Oracle of Apollo to bee the vvisest man in all Greece was not ashamed in his olde age to learne to daunce extolling dauncing vvith wonderfull prayses Dauncing by an old auncient custom may be vsed so as a man in the exercise therof behaue himselfe modestly and not like vnto a madde man The Sirians before they met their enemies woulde sing Ballades and solace themselues with dauncing It is necessary that our footesteps be aswell ruled as our words ought to be God threatned the daughters of Syon for that they went winding and prauncing making theyr steps to be heard againe Apud antiquos tanto in precio habita est saltatio vt populi presides et antesignani presaltatorum nomine honorarentur Saltatio non ad pudicas sed ad adulteras pertinet Of Man Defi. Man is a creature made of God after his owne image iust holy good and right by nature and compounded of soule and bodie of soule which was inspired of God with spirit and life and of a perfect naturall body framed by the same power of God MAn was created to set forth the glory of his Creator and to speake and doe those things which are agreeable vnto him throgh the knowledge of his benefits Man is nothing but calamity it selfe Hero Mans nature is desirous of change A man may be without fault but not without sinne Aug. Man was wonderfully created but more wonderfully redeemed Aug. Man is the example of imbecillity pray of time sport of fortune and enuy the image of vnconstancy and the very seate of fleame choller and rewmes Plut. Townes Boroughs and Villages are the retreats of mans miseries full of noysomnes trauaile and fortune Solon A good man alwayes draweth good things out of the treasure of his hart and a vvicked man that which is wicked Chris. Man is so excellent a creature that all other creatures were ordained for his vse The duty of man consisteth in knowing of his ovvne nature in contemplating the deuine nature and in labour to profit others Man is onely a breath and a shadow and all men are naturally more inclined to euil then goodnes and in their actions as fraile and vnconstant as the shadow of smoke The end of mans knowledge is humilation and glory Bonauen Man wilfully minded depriueth himselfe of all happines Miseries haue power ouer man not man ouer miseries To the greatest men the greatest mischiefes are incident VVhatsoeuer chaunceth to one man may happen likewise to all men Man by nature keepeth no measure in his actions but is carried away through violence of his sundry affections No creature but man hath any knowledge of God He ceaseth to be a man which ceaseth to be prouident and leaueth the rules of reason Men at the beginning builded Townes for society and for safety but novv are vvildernesses safer then popularity Man hath no power ouer his lyfe but liues ignorant of the certaine time of his death euen as a beast only comforting himselfe with confidence To euery man belongeth two powers a desire and an opinion the first body bred leading to pleasure the other soule bredde leading to good things Cicero Opinion and desire hold in man great controuersies for when opinion is victor then he is sober discreet and chast but vvhen desire ouercommeth he is riotous vvilde and vnsatiate All men naturallie haue some loue and lyking of the truth The perfection of a vvise-man is to ioyne the actiue life vvith the contemplatiue in a certaine expectation of an immortall most blessed life All thinges are resolued into those thinges whereof they are compounded the body of man being earth shall returne to earth and the soule beeing immortall shall enter into immortality All men are by nature equal made all of the earth by one workman and howsoeuer vvâ— deceaue our selues as deere vnto God is the poore peasant as the mighty Prince Plato Misery then seemeth to bee ripe for man when he hath age to know misery S. P. S. The Philosophers knevv mans imperfections but could neuer attaine to knowe the true cause of them Nonne vides hominuÌ„ vt celsos ad sider a vultus Sustulerit Deus ac sublimia finxerit ora Cum pecudes volucrumque genus form asque feraruÌ„ Segnem atque abscaenaÌ„ passuÌ„ strauisset in aluum Homo non vt á matre sed vt á nouerca editus est in vitam corpore nudo et fragili animo infirmo ad molestias anxio humili ad timores molli ad labores ad libidines prauo in quo tamen in est tanquam obrutus diuinus ignis ingenij et mentis August Of Choyce Defi. Choyce doth belong vnto the
be in loue The best Phisition to cure loue is shee that gaue the wound Secret loue burneth with the fiercest flame The first steppe to wisedom is not to loue the second so to loue that it bee not perceiued As a King is honoured in his image so God in man is both loued and hated hee cannot hate man who loueth God nor can hee loue God who hateth man Bernard Loue that is soone gotten in a heate vvill quickly away with a cold Hee that gathereth Roses must be content to pricke his fingers and he that will winne a womans good will must be content vvith sharpe words The cause of loue is delight vvhich by the aspect and sight of beauty is first taken but whosoeuer in viewing beholding of others taketh no pleasure can neuer be mooued to loue There are sixe properties in loue Selfe-loue is the grounde of mischiefe Lasciuious loue the roote of remorse vvanton loue the cowards warfare Pure loue neuer saw the face of feare Pure loues eyes pierceth the darkest corners Pure loue attempteth the greatest dangers Libertas quoniam nulli iam restat amanti Nullus liber erit si quis amare velit Heu quantuÌ„ mentes dominatur in aequas Iusta Venus Of Iealousie Defi. Iealousie is a disease of the minde proceeding from a feare which a man hath that that thing is communicated to another which hee would not haue common but priuate to himselfe it is also bred of that loue which will not suffer a partner in the thing beloued HE that is pained with the restles torment of iealousie doubteth mistrusteth him selfe being alwayes frozen with feare and fired with suspition Iealousie is such a heauie and grieuous enemy to the whole state of matrimonie and soweth betweene the married couple such deadly seedes of secrete hatred and contention as loue beeing once raced out with sacklesse distrust thereof through enuie ensueth bloody reuenge A iealous man is suspitious euermore iudging the worst for if his wife be merry he thinketh her immodest if sober sullen if pleasant inconstant if shee laugh it is lewdly if shee looke it is lightly yea hee is still casting beyond the Moone and watcheth as the craftie Cat ouer the silly Mouse Loue as it is diuine with loyaltie so it is hell with iealousie Iealousie proceedeth from too much loue Iealousie is a canker that daily fretteth quiet thoughts a moth that secretly consumeth the life of man and a poyson specially opposed against the perfection of loue The hart beeing once infected with iealousie the sleepes are broken dreames proue vnquiet the whole night is consumed in slumbers thoughts and cares and the day in woe vexation and misery The iealious man lyuing dyes and dying prolongs out his lyfe in passions worse then death none looketh on his loue but suspition sayes this is he that couets to be coriual in my fauours none knocketh at the doore but starting vp hee thinketh them to be messengers of fancie none talkes but they whisper of affection if shee frowne shee hates him and loues others if she smyle it is because she hath had successe in her loue looke shee frowardly on any man she dissembles if shee fauour him with a gracious eye then as a man possessed with frenzie he crieth out that neither fire in the strawe nor loue in a womans lookes can be concealed thus doth he lyue restlesse and maketh loue that oft is sweet to be in tast more bitter then gall Iealousie is a hell to the mind and a horror to the conscience suppressing reason and inciting rage As there is no content to the sweetnesse in loue so there is no dispayre to the preiudice of iealousie The seedes of rashnes lust are nourished in a disordinate multitude and the fruites of displeasure hate murther and wickednes are cherished by iealousie Socrates He that is iealous is like him that is sicke of an ague and poureth in drinke to augment the chilnes of his sicknes Hippoc. There can be no greater tyranny then iealousie whereby a man continually murthereth himselfe lyuing As a ship is in a tempest so is the minde tost by iealousie the one stil expecteth his wrack the other seeketh his owne ruine Iealousie maketh the cowarde stoute the bashfull audacious the babler silent Ielousie begetteth reuenge reuenge nourisheth iealousie Three thinges breede iealousie a mightie state a rich treasure and a fayre wife Iealousie is a hel-borne fiend that pestereth the minde with incessant passion Iealousie in seeking death contemneth it in finding it repineâ—h thereat not for enduring it but because it suffereth him not to out-lyue reuenge As the Crowe thinketh her owne byrds fayrest so the iealious man thinketh his ovvne choyce excellentest Cruelty is most cruell when we prolong the payne iealousie monstrous with lengthening the passion Of lyttle brookes proceede great riuers from small sparkles of iealousie arise great flames of distemprature To trouble a iealous man with counsaile is to augment his payne wyth suspition Matrimonium itá demum tranquillé exigi potest si vxer caeca maritus autem surdus fiat Faemineum genus zelotopiae est obnoxium et hinc oriuntur rixae et querimoniae rursus marito obnoxia est vxoris garrulitas qua molestia cariturus est si surdus sit Of Hate Defi. Hate or enuie is a griefe arising of another mans prosperitie and malignitie is most commonly ioyned with it whether it bee the fountaine of it as some say or one part therof as others will haue it This malignitie or common hate is a delight and pleasure taken in another mans harme although we receiue no profit thereby and it seemeth to bee accidentall that is procured by hatred or ill will arising of some euill affection which one man beareth to another THe greatest flood hath the soonest ebbe the sorest tempest the suddainest calme the hotest loue the coldest end and from the deepest desire oft-times ensueth the deadliest hate Hate thirsteth to salue his hurts by reuenge Enuy is a secrete enemy to honour There is nothing that more spighteth a man then to haue before his enemy any iniury Hatred is the spirit of darknes Hatred is blinde as well as loue Plut. Enuie is imagined of the Poets to dwell in a darke Caue beeing pale and leane looking a-squint abounding with gal her teeth black neuer reioycing but in others harme still vnquiet and carefull and continually tormenting herselfe Enuie maketh the body to bee ill disposed changeth the colour of the countenance and therefore it is called the VVitch and feauer heptick of the spyrit Arist. The enuious man is â—ed with dainty meate for hee dooth continually gnawe vppon hys owne hart Enuy is thâ—â—â—oynt may be discerned from hatred the one is secrete the other is open Hate hath sundry affections as contempt anger debate and scornfulnes Themistocles in his youth sayd that as then he had done nothing worthy of memorie in that there was no man whom hee might
how with commendations to aduenture dangerous fearefull things and in taking them in hand to be nothing terrified Socrates Men of haâ—ghtie courage seeke rather to win a long-lasting fame then to saue a short lasting lyfe The courage of a man is seene in the resolution of his death Fortitude is the fairest blossom that springs from a noble minde Fortitude is the meane betweene feare and boldnes There is not any thing harde to be accomplished by him that with courage enterpriseth it Courage maketh that obscure which vvas not woorthily atchiued and those actions which proceede on aduise experience are neuer changed ere they be ended neither are they ended but fortunatly Courage begun with deliberate constancie and continued without change doth sildome faile It cannot bee counted couragious or true victory that bringeth not with it some clemencie Bias. To conquer is naturall to pitty heauenly It is more courage to die free then to lyue captiue Leostenes Bias holding warres with Iphicrates King of Athens falling into the lappes of his enemiâ—s and his souldiours fearfully asking him what they should doe hee aunswered make report to those that are aliue that I died with courage â—ighting and I will say to the dead that you scape cowardly flying Such as are sâ—out in body and cowardes in minde are dissemblers with God and man vvith God because they may doe good and will not with man because they seeme to be and are not Courage aduentureth on danger conquereth by perseuerance and endeth with honour There is nothing that maketh a man of more fortitude or sooner great and mightie then the tryall of a peruerse fortune nor any thing breedeth a more stabilitie of fayth and patience then the exercise of aduersities Heate is the instrument anger the whetstone of fortitude Courage contemneth all perrils despiseth calamities and conquers death Aginip Courage depending on mediocritie hath audaciousnes for one and feare for hys other extreame As fortitude suffereth not the minde to bee directed by any euils so temperance suffereth it not to be drawne from honestie by any allurements Courage is an immortal power of the soule consisting in direction of the spirit fortifyed in phylosophy Courage is the Champion to iustice neuer ought to contende but in righteous actions Epictetus Thunder terrifieth children threatnings feareth fooles but nothing dismaieth a man of courage and resolution Courage is a wise mans coate cowardise a fooles cognizaunce ignauum est rediturae parcere vita Quemcunque magnanimuÌ„ videris miseruÌ„ negas Of Fame Defi. Fame is but an â—ccho and an idle rumor of reports which running from eare to eare conueieth through the worlde the tydings of truth and falshood THere is no sweeter friend then Fame nor worser enemy then report It is a part of good fortune to be wel reported of and to haue a good name Plot. It is no small pleasure to haue a good name and yet it is more fraile then any glasse Erasmus A good lyfe is the readiest way to a good name Desire to be famous but first be carefull to purchase fame with credite There is no kind of mishap more infamous then for a man to loose his good name and to be ill reported of amongst all men for hys bad dealing As the shadowe doth followe the bodie so good deedes accompany fame The eare leadeth to the inward sences aswel as the eye Fame is the speedy Herrald to bear newes Fame riseth vp lyke a bubble continueth lyke a shadowe and dyes in the bosome of Time There is nothing more famous in a Prince then the loue of his subiects nor anie thing more famous in subiects then obedience Fame is like the turning wheele that neuer stayeth like the burning flame that quicklie quencheth like the sommer fruite that soone withereth Publicolas fame was gotten by leading of Armes Solons by ciuill actions The treason of Pausanias augmented the fame of Themistocles And the folles of great men are poore mens steps to honour A good report shineth most cleerely in the deepest darknesse If thou desire to bee well spoken of then learne to speake well of others and vvhen thou hast learned to speake well then learne likewise to doe well so shalt thou bee sure to get a worthy name Our good name ought to be more deer vnto vs then our life Beautie conquers the hart gold conquers beautie but fame subdues and goes beyond them both To flie from fame or desteny is of all things most impossible Keepe the fame which thou hast honestlie gotten for it is a iewell inestimable Glory is gotten both by sweating blood and fame both by vertue vildest actions The fame that Milciades got at Marathon wold not suffer Tâ—emistocles to sleep in quiet A rumor raysed of nothing soone vanisheth and the end of it is nothing else but to make the innocencie of him which is slaundered to be the more admired Erasm. Honestus rumor alterum est patrimonium Actum praeclarécum ijs est quorum virtus neâ— obliuione eorum qui sunt neâ— reticentia posteriorum sepulta esse poterit Cic. Of Rage Defi. Rage is a short furie the inflamation of the blood and an alteration of the hart it is a desire of reuenge a regardles care of friendship an enemie to all reason and as vneasie to be guided by another as a furious tyrant RAge or anger if it be but a small time deferred the force thereof will bee greatlie asswaged â—ut if it be suffered to continue it increaseth more and more in mischiefe vntill by reuenge it be fully satisfied VVhilst rage hath run his course forbeare to speake for many men in theyr anger vvill gyue no eare to reason Anger is the first entrance to vnseemelie vvrath Pythag. Anger is a melancholy griefe and vexation of the minde thirsting after reuenge VVrath prâ—ceedeth from the feeblenesse of courage and lacke of discretion VVomen are sooner angry then men the sicke sooner then the healthy and olde men sooner then young Herm. The irefull man is more misgouerned then hee whom lothsome drunkennes detaines The raging perturbations of the minde doe punish reason and blinde the sight of vvisedome Anaxag VVhat ragingly and rashly is begun dooth challenge shame before it be halâ—e ended Architas beeing angry with his bond-man would not beate him because he was angry Griefe neuer leaues a wrathfull man weaponlesse Anger is soone buried in a wisemans breast Anger and power meeting together in one man is more fierce then any thunderbolt Flee from the furious in his wrath trust not the faire tongue of thine enemy Hee ouercommeth a stoute enemy that ouercommeth his owne anger Chilo VVhat in priuate persons is termed choller in great men is called furie and crueltie The Pythagorians by the allegoricall commaundement that they should not leaue the bottom of the potte or cawdron imprinted in ashes did teach according to Plutarchs opinion that no marke or apparant showe of choller should remaine Anger springeth