offence and from the iust hee takes away the occasions of his sinne Epirus King of Arcadia for breaking vp of Neptunes Temple was strooken blind Mardorus spoyling Circes temple was strooken mad with all his souldiers Alexanders souldiours seeking to spoile the Temple of the same Goddesse vvere slayne with lightning The Sibarites desirous to know frō Apollo howe long their prosperity should last were aunswered that so soone as they beganne to prefer men before God theyr state should be destroied Brennus the captaine of the French entring the Temple of Apollo and spoiling it was strooken with madnes and slew himselfe Scipios souldiers that robbed the Temple at Tolossa dyed all myserably As it is impossible with one the same eye to behold heauen and earth so it is as impossible with one disordinate wil to loue God the world Like as God surmounteth all other creatures so the remembrance of him surmounteth all other imaginations God is hie if thou lift thy selfe vp vnto him he flieth from thee but if thou humblest thy selfe vnto him he commeth downe to thee Gods doctrine is the rule of prudence his mercy the worke of iustice and his death the standard of patience Bernard The Resurrection of Christ to the deade is lyfe to the Saints glory to sinners mercie Simonides the more hee studied to knowe what God was the harder still it seemed vnto him If God helpe hee is mercifull if not vvee must not thinke hym vniust Diuinitie cannot be defined The operation of God is threefold creation formation consumation God is eternitie and therefore not founde but of such as continually seeke him God although he be omnipotent could neuer make a creature equall to himselfe The Lorde of hosts is called God the Father the Sonne is the image of the Father The Father the Sonne knowne the goodnesse of them both which is the holy Ghost is made manifest Augustine Iupiter est quodcunque vides quocunque moueris Quae Deus occulta esse voluit non sunt scrutanda quae autem manifesta fecit non sunt neganda né et in illis illicité curiosi et in istis damnabiliter inueniamur ingrati Of Heauen Defi. Heauen is generally taken for that part of the world which is ouer our heads a place full of diuine residence and that Land where the faithfull after this lyfe expect their portion and inhearitance HEauen is the seate of GOD and the Earth is his foote-stoole Heauen is the seate of glory the habitation of Angels the resting place of the faythfull fayre beyond thought and glorious beyond report VVe deeme it hard to knowe the things on earth and finde the obiects of our eyes wyth toyle but who can search the secrets of the heauens Heauen is neither infinite in forme nor figure but one in nature Heauen as it had his creation of nothing so it shal be dissolued to nothing The disposition and places of the Heauens are not of power to expresse our good or bad fortunes No man knoweth the property of the fixed starres neyther their natures therefore no man can iudicially speake of their effects Neither hath the eare of man heard the eye seene nor the tongue able to expresse vvhat ioyes the Elect possesse in heauen As Hell is the place of all horror so Heauen is the Hauen of all rest Heauen is the habitation of the Elect the throne of the Iudge the receit of the saued the seat of the Lambe the fulnesse of delight the inhearitance of the iust and the reward of the faythfull From Heauen our soules receiue their sustenance diuine Heauen is the church of the Elect the soule of the iust field of the faithfull Hee is most myserable that is denyed to see the Sunne shine and hee is most accursed to whom God denyeth his heauenly fauours It is hard to liue well easie to die ill hard to obtaine Heauen easie to keepe from thence None knoweth better how great is the losse of Heauen then they that are iudged to lyue continually in Hel. A good lyfe begetteh a good death and a good death a glorious inhearitance in heauen The way to heauen is narrower thē the way to hell In gloria caelesti mira serenitas plena securitas aeterna felicitas Esque Dei sedes nisi terra et pontus et aer Et coelū et virtus superos quid querimus vltra Of Angels Defi. Angels are indeede nothing els but the diuine messengers of the will of God for so much the word signifieth ANgels at all tymes and in all places behold the face of our heauenly Father Selfe-loue the ruine of the Angels is the confusion of men Angels are carefull of mens actions protectors of their persons lightners of their soules and conductors in theyr iourneyes Angels were created of God immortall innocent beautifull good free and subtile of the essence of God hymselfe Angels haue theyr habitation in Heauen theyr eyes fixed on the maiestie of GOD theyr tongues formed to his prayses and themselues onely in him The Angels exceed not in desire desire not because they want not vvant not in beholding theyr Creator Ambr. Angels intende two thinges the first is the glory and seruice of God the second is the health and saluation of hys Chyldren Angels are the comforters instructers and reformers of men Angels are Tutors of the Saints Herralds of Heauen and Gardiants of our bodyes and soules The Angels haue charge to conduct men wisedome to instruct men and grace to preserue men Angels vvere the first creatures that euer God made Angels wheresoeuer they are sent doe alwayes behold the face of God There are nine orders of Angels Angels Archangels Vertues Powers Principalities Dominations Thrones Cherubins Seraphins Tho. Aqui. Angels vvere of the light created with the light ordayned to serue God who is the Lord of light Angels Sunne Moone starres and other celestiall motions confirme and approoue a superior Dietie The diuine nature of Angels suffereth neyther change nor end for they are immutable and diuine All the world is the Temple of God and all Angels his ministers Euery true Minister is a true Angell and their tongues bear the embassage of the most high God The loue of men is written on the bosoms of Angels Angeli sic foris exeunt vt internis contemplationis gaudijs non priuentur Apostatae Angelo similis efficitur homo qui hominibus esse similis dedignatur Of Vertue Defi. Vertue is a disposition and power of the reasonable part of the soule which bringeth into order decencie the vnreasonable part by causing it to propound a conuenient end to it owne affections and passions whereby the soule abideth in a comly and decent habit executing that which ought to be done according to reason briefely it is a proportion and vprightnesse of lyfe in all poynts agreeable to reason HE that desireth to be called vertuous it is first requisite that he be good therfore in the account of reputation it is
for the euill that they commit in his company is accounted his Rulers doe sinne more grieuously by example then by act and the greater gouernance they beare the greater account they haue to render that in theyr owne precepts and ordinaunces they be not found negligent Not onely happy but also most fortunate is that Prince that for rightnes of iustice is feared and for his goodnes beloued The greater that a Prince is in power aboue other the more ought hee to excell in vertue aboue other A King ought not to trust him that is couetous and setteth his minde to get riches nor him that is a flatterer nor any to whom hee hath doone vvrong nor him that is at truce with his enemies VVhen princes most greedily do prosecute vices then theyr enemies are busie in vveauing some web of deadly danger Princes by charging theyr kingdoms with vniust trybuts procure from theyr subiects a wilfull deniall of due most iust paiments He that possesseth an Empire and knoweth not howe to defend it may loose his possession before he know who offended him It litle profiteth a Prince to be Lord of many kingdoms if on the other part he become bond-slaue to many vices It appertaineth vnto Princes as much to moderate their owne pleasures as to giue order for matters of importance High minds are the shelters of pouerty and Kings seats the sanctuaries for the distressed Children borne of Kings are composed of a precious masse to be seperate from the cōmon sort Plato Malice and vice taking theyr full swinge through the carier of the power and libertie which wicked Princes yeeld vnto them doe push forward euery violent passion making euery little choler turne to murder or banishment and euery regard and loue to rape or adultery couetousnes to confiscation A kingdome is nought els then the care of anothers safetie and Antiochus told his sonne Demetrius that their kingdome was a noble slauery Maiestie in a Princes thoughts gardeth his minde from cowardise and is the onely priuiledge to contempt Selfe-loue is not fit for Princes nor pride an ornament meet for a diademe Kings as they are men before God so are they Gods before men Lactan. Kings and princes doe loose more in the opinions they hold then the reasons they vse It is no lesse discredite to a Prince to haue destroyed many of his subiects then it is to a Phisitian to haue killed many of his patients It is very requisite that the Prince liue according to that law himselfe which he would haue executed vpon other men Archi. It becommeth a King to take good heed to his Counsellers in noting who sooth his lusts and who intend the publique profit for therby shall he know the good from the bad Plu. The strength of a Prince is the friendshyp and loue of his people That King shall best gouerne his Realme that raigneth ouer his people as a Father doth ouer his chyldren Agesil The office of a King is to heare the cause complaynt of his people without exception of persons Subiects are to their King as the winde is to the fire for the stronger that winde is the greater is the fire So great is the person dignity of a prince that in vsing his power and authoritie as hee ought hee being heere amongst men vppon earth representeth the glorious estate and high maiestie of God in heauen Ambr. It is requisite for all those that haue rule and gouernance in a common-weale vnder their Prince to know the bounds of their estate the full effect of theyr dutie that by executing iustice they may be feared and by shewing mercy they may be beloued It is requisite for princes to place such men in authoritie as care least for it and to keepe them from gouernment that presse forwards to it Except wise men be made gouernours or gouernours be made wise men mankind shal neuer liue in quiet nor vertue be able to defend herselfe Plato Hee that would be a Ruler or Gouernour must first learne to be an obedient subiect for it is not possible for a proude and couetous minded subiect to become a gentle and temperate Gouernour Seuerus VVhen rule and authoritie is committed vnto a good man hee dooth thereby publish his vertue which before lay hid but beeing cōmitted to an euill man it ministreth boldnesse licence in him to doe that euil which before he durst not doe Diog. Animata imago rex putandus est dei Nulla fides regni socijs omnisque potestas Impatiens consortis erit Of Nobilitie Defi. Nebilitie is a glittering excellencie proceeding from auncestors and an honor which commeth from an auncient linage and stocke it is also a praise that proceedeth from the deserts of our elders and fore-fathers and of this noblesse there are three sorts the first bred of vertue and excellent deeds the second proceedeth from the knowledge of honest disciplines and true sciences the third commeth from the scutchyons and Armes of our auncestors or from riches TItles of honor are little or nothing worth if the life of the partie be bad Nobility of birth to a vertuous man bringeth great glory to a vitious perpetuall reproch other nobility in this life by vertue attained is no small token of an happy life Noblenes of birth is either vniuersall or perticuler the first to be borne in a noble and famous Country perticuler to come of noble progenitours Arist. Nobility is best continued by that conuenient meanes whereby it rose Hee is not to be helde for noble that hath much but he that giueth much It is requisite for him that is noble borne to take heede of flatteres for they will be ready daily to attend his person for profit sake How euer men rise in degree let them still be lowly in minde for theyr humilitie may raise them when Fortune hath deprest them Nobility is a tytle quickly lost for if riches forsake it or vertue abandon it it straightway becōmeth as a thing that had neuer bin VVhatsoeuer thy Father by his worthines hath deserued belongs not to thee it is thine owne deserts that must make thee noble He that defēdeth his country by the sword deserueth honour but he that maintaineth it in peace meriteth more honour The nobilitie which wee receaue from our auncestors because it cōmeth not from our selues is scarcely to be counted our own Oui. To come of noble parentage and not to be endued with noble qualities is rather a defamation then a glory Noble persons haue the best capacities for whether they giue themselues to goodnes or vngraciousnes they doe in eyther of them so excell as none of the common sort of people can come any thing nie them Cic. True nobility consisteth not in dignity lynage great reuenewes lands or possessions but in wisedom knowledge vertue which in man is very nobility that nobility bringeth man to dignity True nobility is not after the vulgar opinion of the common people but it is
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
more worthie to be called vertuous theÌ„ noble or reuerend for that the one tytle descends together with dignitie and the other is the rewarde of the worke which wee vse So that it falls out in good experience that thys tytle of Vertue is of many men desired but of very few truly deserued Vertue maketh a stranger grow natural in a strange Country and vice maketh the naturall a stranger in his owne Country Vertue is health vice is sicknes Vertue is a stranger vppon earth but a cittizen in heauen Take away discretion and vertue will become vice Vertue is the beautie of the inward man Vertue laboureth lyke the sunne to lighten the world To forgyue is no lesse vertue in Princes when they bee offended then reuenge a vice in the common sort when they be wronged Vertue goes not by byrth nor discretion by yeres for there are old fooles yong counsellors It proceedeth of a more noble courage and vertue to conquer our owne vnlawfull affections then to gyue an onset vpon the Campe of an enemy Vertue is the Queene of labours Opinion the Mistresse of fooles Vanity the pryde of Nature and Contention the ouerthrowe of Families As by nature the Cedar will be tall the Diamond bright and the Carbuncle glistering so Vertue wil shine though it be neuer so much obscured Vertue maketh men on the earth famous in theyr graues glorious and in the heauens immortall Vertue is not obtayned in seeking strange countries but in amendement of old errors Vertue is more acceptable by howe much the more it is placed in a beautifull body Pythagoras compareth Vertue to the letter Y which is small at the foote broade at the head meaning that to attaine Vertue it is very paynfull but the possession thereof passing pleasant A good man though in appearance he seem needy yet by vertue he is rich Vertue is a thing that prepareth vs to immortality and makes vs equall with the heauens Socrates The first step to vertue is to loue vertue in another man Vertue while it suffereth ouercommeth Vertue cannot perfitly bee discerned without her contraryes nor absolutely perfect without aduersity Vertue is better and more certayne then any Art The actions of Vertue doe so much affect the beholder that he presently admireth theÌ„ and desireth to follow them A man endued with vertue merriteth more fauour then a man of much wealth Vertue maketh a man rich though hee be poore in worldly substance It is no lesse vertue to keepe thinges after they be gotten then to get them Vertue in generall is a Castle impregnable a Ryuer that needeth no rowing a Sea that moueth not a treasure endlesse an Army inuinsible a burthen supportable an euer-turning spye a signe deceitlesse a plaine way faile lesse a true guyde without guile a Balme that instantly cureth an eternall honour that neuer dyeth Mar. Aurelius Laudo factam de necessitate virtutem sed plus laudo illam quam elegit libertas non inducit necessitas Virtus medio iacet obruta caeno Nequitiae classes candida vela ferunt Of Peace Defi. Peace is the quiet and tranquility of kingdomes burying all seditions tumults vprores and factions and planting ease quietues and securitie with all other florishing ornaments of happinesse DEere and vnprofitable is the peace that is bought with guiltlesse blood They iustly deserue the sworde of VVarre which wilfully refuse the conditions of peace Peace florisheth where reason ruleth ioy raigneth where modesty directeth Peace is the end of warre honour the ioy of peace and good gouernment the grounde of them both As the lyuing members of the body vnited together maintaine lyfe and deuided hasten death so Cittizens in a Common-weale by their concord maintain the state but by their hatreds destroy it Concord in a Citty is lyke harmony in musicke Concord of many maketh one True peace is to haue peace with vertue and warre with vice Peace asketh no lesse wisedome to conserue it then valiantnes to obtaine it The colour of â—eace maketh the war more secure for who â—uspect least are soonest preuented The French samed for their incredible couetousnes haue often-times sâ—ld theyr country for brybes but â—ildom ratified their peace with honour Archidamia the Spartan Lady seeing her Countrey supprest by the couâ—tousnesse of the Magistrates and Pirrhus tryumphing in theyr myseries entred the Senate house with a naked sword in her hand and in the name of all the Ladyes chyd the hartlesse Lordes for suffering themselues to liue theyr Countrey beeing ouerthrowne and they lyke to loose theyr lybertie Pirrhus entering Sicily possessed with hope of some peace afterward surprised the countrey and inthralled the inhabitants thereof by tyranny Peace from the mouth of a Tyrant is oftener promised then performed The countenaunce declareth mans inclination to peace and the austeritie of Marius countenaunce being an Infant was ominous to Rome in his old age It is a poynt of godly wisedome to bee at peace with men at warre with vices To rule an estate is a heauie burthen but to vnder-goe peace is an easie carriage Concord maketh small thinges mightily to increase but discord maketh great things sodainly to decay To flye from peace which wee should earnestly pursue is to followe discord and our owne destruction That thing is more esteemed which is obtained by peacefull wordes then that which is gotten by forceable violence Nemo vires suas in pace cognoscit si enim bella desunt virtutum experimenta non prosunt Quas homini nouisse datuÌ„ est pax vna triuÌ„phis pax optima rerum Inuneris melior pax custodire salutem Et ciues aequare potens Sil. Ital. Of Truth Defi. Truth is that certaine and vnfallible vertue which bringeth foorth all goodnes reuealeth the creation of the worlde the power of our Creator the eternall crowne of blisse we hope for and the punishment allotted for our misdooings It is a vertue through which wee are inclined to speake no otherwise with our tongue then we thinke with our hart TRuth standes not vppon the tongues of men nor honour vppon the frownes of authoritie There is nothing so secretly hidden but time and truth will reueale it Truth seemeth somtimes at the first to bee very darke harde and displeasant but at the length it appeareth most bright louely and comfortable Plotinus Truth is the guide of all goodnes Truth may bee oft blamed but neuer shamed and vertue suppressed by slaunder will at last appeare without blemish The dissoluing of a doubt is the finding of the truth Truth is the law of all Arts. Truth hath two companions wisedom and constancie Truth is the messenger of God which euerie man ought to reuerence for the loue of her Maister Truth onely among all things is priuiledged in such wise that when the time seemeth to haue broken her wings then as immortall she taketh her force The purest Emerald shyneth brightest wheÌ„ it hath no foyle and truth delighteth most when it is apparailed
worst God did not couer nor hide the truth vnder a Mountaine to the ende that none but such as toyled for her might finde her but as with the heauens hee hath enuironed the earth and the hells so hath hee couered the truth with the vaile of his charitie which whosoeuer will knock at the heauenly dore might enter in The end of Grammer is to speake aptly and agreeably and the ende of speach society of Rethorick to carry all mens minds to one opinion of Logicke to finde a truth amidst many falshoods all other Arts doe likewise tend to truth Speech is but the shadow of effect which as Euripides sayeth agreeing with the truth is single plaine without colour or counterfait Pharamonde the first King of Fraunce was named VVarmond which signifieth truth Truth feareth nothing more then to be hid shee careth for no shadowing but is content with her owne light Truth is a vertue that scaleth the heauens illumineth the earth maintaineth iustice gouerneth common-weales kils hate nourisheth loue and discouereth secrets Truth is a sure pledge not impaired a shield neuer pierced a flower that neuer dyeth a state that feares not fortune and a port that yeelds no danger Cicero Truth is health that is neuer sick a life that hath neuer end a salue that healeth all sores a sunne that neuer setteth a moone that is neuer eclipsed an hearb that is neuer withered a gate that is neuer lockt and a voyage that neuer breeds wearines Truth is such a vertue that without it our strength is weakenes our iustice tyrannous our humility trayterous our patience dissembled our chastity vaine our liberty captiue and our piety superfluous Truth is the Center wherein all things repose the card whereby we sayle the wisedom whereby we are cured the rock whereon we rest the lampe that guideth vs and the shield which defendeth vs. Truth is the ground of Science the scale to Charity the tipe of eternity and the fountaine of grace By truth the innocent smyleth before the Iudge and the traytor is discouered before he is suspected Truth is a good cause and needs no help of oratory and the least speach deserues the best credite Qui veritatem occultat et qui mendacium prodit vterque reus est ille quia prodesse non vult iste quia nocere desider at August Non boue mactato coelestia numina gaudent Sed quae praestanda est et sine teste fides Of Conscience Defi. Conscience generally is the certaine and assured testimony which our soules carry about with them bearing witnesse of what we speake thinke wish or doe it is to the wicked an accuser a Iudge a hangman and a rope to the godly a comfort reward and ayde against all aduersities A Guilty conscience is a worme that biteth and neuer ceaseth The conscience once stained with innocent blood is alwayes tyed to a guilty remorse Conscience is a worme that fretteth like the Seres vvooll secretly and deepely easily gotten and hardly worne out VVhere the conscience is drowned vvith worldly pompe and riches their wisedome is turned to foolishnes He that frameth himselfe outwardly to doe that which his conscience reproueth inwardly wilfully resisteth the law of God Plato writeth that many when they are in health doe thinke all but toyes which is spoken of hell but at the point of death when their conscience pricketh thē they are troubled and vexed out of measure calling their former life into minde The conscience is wasted where shipwrack is made of faith A good conscience is the onely liberty The conscience is a booke wherein our daylie sinnes are written A good conscience is a continuall quietnes Although the consciences of many seeme to be seared with an hote yron as if it were voyde from all feeling of sinne yet at the point of death it is awakened yea and it driueth the miserable soule to desperation VVe shall carry nothing with vs out of this life but either a good or a bad conscience Discerne discreetly and practise reuerently those thinges that are good that thine owne conscience may be cleere and others by thy dooings not offended A cleere conscience needeth no excuse nor feareth any accusation None is more guilty then hee whose conscience forceth him to accuse himselfe To excuse ones selfe before he is accused is to finde a foule crack in a false conscience Conscience beareth little or no sway where coyne brings in his plea. The conscience loaden with the burthen of sinne is his owne Iudge and his own accuser VVhereas any offence is cōmitted through ignorance or any other violent motion the causes that increase the same beeing cut off penitence and remorse of conscience presently followeth The Philosophers account those men incurable whose consciences are not touched with repentance for those sinnes which they haue committed There is no greater damnation then the doome of a mans owne conscience The conscience of the wicked shall tremble lyke the leafe of a tree shaken vvith euerie wind but the conscience of a good man shall make him bold and confident The violence of conscience commeth from God who maketh it so great that man cannot abide it but is forst to condemn himselfe The Furies which Poets faine to reuenge euils figure the torments of euil consciences A wicked conscience pursueth his Maister at the heeles and knoweth how to take vengeance in due time Nulla paena grauior paena conscientiae vis autem nunquam esse tristis bene vire Isodorus Heu quantum paenae mens conscia donat Sua quemque premit terroris imago Of Prayer Defi. Prayer as some Diuines affirme is talke with God crauing by intercession and humble petition eyther those things necessarie for the maintenaunce of this lyfe or forgiuenesse of those things which through frailety we daily commit THe iust mans prayer appeaseth the wrath of GOD. Prayer must be freely giuen neuer sold. Prayer is the oblation of a thankful hart the token of a contrite and penitent mind Prayer is not to be attempted with force violence of heart but with simplicity and meekenes of spirit Augustine Happy is that man whom worldly pleasures cannot draw from the cōtemplation of God and whose life is a continuall prayer Prayer kindeleth inflameth and lifteth vp the hart vnto God and the incense of meditation is pleasing in his eyes The prayer of the poore afflicted pierceth the clouds Prayer is the wing wherewith the soule flyeth to heauen and meditation the eye wherby we see God Prayer is a vertue that preuaileth against temptation and against all cruell assaults of infernall spirits against the delights of thys lingering life and against the motions of the flesh Bernard Praier engendereth confidence in the soule confidence engendereth peace and tranquility of conscience Fayth ioyned with prayer maketh it more forcible but humility coupled with it maketh it benificiall and effectuall Vertuous and godly disposed people doe daily pray vnto God for the clensing of the
can abide a curst wise neede not to feare what company he liueth in Like as to a shrewd horse belongeth a sharp bridle so ought a curst wife to bee sharplie handled Plato The Closets of womens thoughts are euer open the depth of their harts hath a string that stretcheth to their tongues end VVomen are like to Fortune standing vpon a globe winged with the fethers of sicklenes The rule for a vvife to liue by is her husband if he be obedient to the lawes publique The eyes of women are framed by Art to enamour and their tongues by nature to inchaunt VVomen clothed with faire apparell desire to see and to be seene VVomens faces are lures theyr beauties baâ—â—es theyr lookes nets and theyr vvordes inticing charmes A hard fauoured woman renowned for her chastitie is more to be honoured then shee that is inconstant though neuer so famous for her beauty As there is no svvorde made of steele but it hath yron no fire made of vvood but it hath smoake nor any vvine made of grapes but it hath lees so there is no vvoman created of flesh but she hath some faults Crates A faire woman vnconstant may be resembled to the couÌ„terfeit which Praxiteles made of Flora before the which if one stood directly it seemed to weepe if on the left side it seemed to laugh if on the right side to sleepe VVomens wits are like Shefielde kniues which sometimes are so sharpe that they will cut a hayre other-whiles so blunt that they must goe to the grind-stone If women be beautifull they are to be won with prayses if coy with prayers if proud with gifts if couetous with promises A vvoman of good lyfe feareth no man with an euill tongue A faire harlot is a sweet poyson VVomen oft in their loues resemble the Apoticaries in their arts who choose the weeds for theyr shops when they leaue the fayrest flowers in the garden The wiser sort of women are coÌ„monly tickled with selfe-loue The affections of women are alwayes fettered eyther with outward beautie or inward bounty Tiresias and Caeneus were both men and women who being demaunded whether men or women were most subiect to loue answered that the Armes which Venus gaue in her shield was sufficient to discusse the doubt meaning that as Doues vvho are Venus darlings are more prone to lust then any other fowles so women are more subiect vnto loue then any other mortall creature VVomens harts and theyr tongues are not Relatiues A faire woman with foule conditions is like a sumptuous sepulcher full of rotten bones Trust not a wanton eye in a vvoman for it hath coÌ„monly a whorish hart anexed with it A woman that hath been married to many can hardly please many It is a womanlik part to be furious in anger An honest woman beeing beautifull doth kill young men with her countenance A womans minde is vncertaine it hath as many newe deuices as a tree hath leaues for she is alwaies desirous of change and sildom loueth him hartily with whom she hath been long conuersant Trust not a woman when she weepeth for it is her nature to weepe when shee wanteth her will Socrates Silence in a woman is a speciall vertue A woman that hath no dowry to marry her ought to haue vertue to adorne her A vvoman in her wit is pregnable in her smile deceaueable in her frowne reuengeable in her death acceptable A faire beautifull and chast woman is the perfect workmanship of God the true glory of Angels the rare miracle of earth and the sole wonder of the world That man which is married to a peaceable and vertuous woman beeing on earth hath attained heauen being in want hath attained wealth beeing in woe hath attained weale being in care hath attained comfort Faemina nulla bona est vel si bona contigit vlli Nescio quo fato res mala facta bona est Nisi sermonum optima semina mulieres suscipiunt et participes eruditionis virorum fiant absurda mvlta prauaque consilia atque cogitationes et affectus malos pariunt Plutar. Of Beauty Defi. Beauty is a seemely composition of all the members wherein all the parts with a certaine grace agree together but beauty or comlines of the minde is a conueniencie meete for the excellency of a man and that wherein his nature doth differ from other liuing creatures and as the outward beauty moueth and reioyceth the eyes so this shyning in our liues by good order and moderation both in deede and word draweth vnto vs the harts of those men amongst whom we liue BEauty is such a fading good that it can scarce be possessed before it be vanished Perfect beautie the more it is seene the more it is admired Beauty tameth the hart and golde ouercommeth beauty Anacharsis the Philosopher being demaunded what hee thought was the greatest gyft that euer the Gods bestowed vpon man answered beauty for that it both delighteth the eye contenteth the minde and winneth good will and fauour of all men Beauty withereth with age and is impaired by sicknes Beauty is a tyrant for short time the priueledge of nature a close deceipt and a solitarie kingdome It is a blinde mans question to aske vvhy those things are loued which are beautifull The beauty of the soule is innocencie and humility Greg. The fairest creature that God made was the world VVomen that paynt them-selues to seeme beautifull doe cleane deface the image of their Creator Ambrose A beautifull countenance is a silent commendation Beauty cannot inflame the fancy so much in a month as ridiculous folly can quench it in a moment Beauty vertue and wealth are three deepe perswasions to make loue frolick A black face with a white garment is lyke a flye drowned in a spoonfull of milke Aristotle sayth in hys Ethiques that in all things diuisible there is somthing more somthing lesse something equall more or lesse what can be then more equall then beauty or wit The Scorpion if he touch neuer so lightly inuenometh the whole body the least sparke of wild fire sets a whole house in a flame the Cockatrice killeth men with his sight the sting of loue and beauty vvoundeth deadly the flame of fancy sets all the thoughts on fire and the eyes of a louer wounded with beauty are counted incurable Hee that is an enemie to beautie is a foe to nature Beauty without honesty is like deadly poyson preserued in a boxe of gold Beauty is a starre whose influence hath sundry effects It is more paine to keepe the fire of Vesta then to offer solemne rights to the daughter of Iupiter Beautifull women be dangerous marks for young mens eyes to shoote at Choose not thy wife by her beauty but by her honesty for her good deeds will remaine when age hath taken her beauty from her Raram facit misturam cum sapientia forma Neglecta decoris curaeplus placet et hoc ipsum quod nos non ornamus ornatus est Amb.
onely the praise and sirname of vertue Omnes boni semper nobilitati fauemus et quia vtile est rei publicae nobiles esse homines dignos maioribus suis et quia valere debet apud nos clarorum hominum senex de republica meritorum memoria etiam mortuorum Cicero Nobilitas sola est atque vnica virtus Of Honour Defi. Honour is a passion of the soule and a mighty desire naturallie desired of all creatures yet manie times mistaken by inacquaintance with vertue HOnour is the first step to disquiet and dominion is attended with enuy Honour and glory labourerh in mistrust are borne Fortunes bond-slaues The faith of a Knight is not limitted by value but by honour and vertue Honour lost bids farwell to hope Honour is the fruite of vertue and truth Honour glory renowne is to many persons more sweet then life The higher honour is seated by vertue the greater is his fall being ouerthrown by vice It is the chiefest part of honour for a man to ioyne to his high office and calling the vertue of affabilitie lowlinesse tender compassion and pitty for thereby hee draweth vnto him as it were by violence the harts of the multitude The greater the persons be in authority that commit an offence the more foule and filthy is the fault It better becommeth a man of honour to praise an enemy then his friend Happy is that Country whose Captaines are gentlemen and whose gentlemen are Captaines Honour is no priuiledge against infamy There is no greater honor thē quiet nor no greater quiet then content A man ought not to think it honor for himselfe to heare or declare the newes of others but that others should declare the vertuous deedes of him To attaine to honor wisedom is the poalestar and to retaine it patience is necessary The next way to liue with honour and dye with praise is to be honest in desires temperate in our tongues Honour iudgeth with patience The conditions of honour are such that shee enquireth for him she neuer sawe runneth after him that flyes from her honours him that esteemes her not demaundeth for him that wills her not giueth to him that requires her not and trusteth him whom shee knoweth not Noble-men enterprising great thinges ought not to imploy theyr force as theyr owne mind willeth but as honour and reason teacheth High noble harts which feele themselues wounded do not so much esteeme their own paine as they are angry to see theyr enemies reioyce The Captaine which subdueth a country by entreatie deserueth more honour then hee that ouercommeth it by battaile Honour without quiet hurteth more then it doth profit Honor is a high conceit and fortune is euer friend vnto a forward mind He that regards his reputation must second all things to his honour The heauens admit but one sunne and high places but one commaunder Men in authority are eyes of estate according to whose life euery priuate man applieth his manner of liuing It is not the place that maketh the person but the person that maketh the place honourable There is more honour purchast in pleasuring a foe then in reuenging a thousand iniuries VVhere hate beares souerainty honor hath no certainty Honour is brittle and riches are blossoms which euery frost of fortune causeth to vvither VVhere the martiall minde is instructed in Philosophie there prowesse strengthened with policy proues best honourable Better it is for the honourable to bee praysed for manie foes foild then for many barnes filde A man hauiug honor and wanting wisdom is like a faire tree without fruite Exiguum nobis vitae curriculum natura circūscripsit sed honoris cursus sempiternus Is honos videri solet qui non propter spem futuri beneficij sed propter magna merita claris viris defertur et datur estque non in uitamentum ad tempus sed perpetuae virtutis praemium Of Liberalitie Defi. Liberality is an excellent vse of those benefits which God putteth into our hands for the succouring of many which vertue is altogether ioyned with iustice and ought to bee guided by moderation and reason BOunties best honor is to help the poore happines to liue in good mens thoghts True bounty is neuer tyed vnto respect Liberality is approoued by two fountaines the one is a sure iudgement the other is an honest fauour That man is onely liberall which distributeth according to his substance and where it is most needfull The whole effect of bounty is in loue Liberality taketh his name of the substance of the same person from whence it proceedeth for it consisteth not in the qualitie or quantity of the things that be giuen but in the true and naturall disposition of the giuer That bounty is the best most approued that without perrill of renowne is past VVho in theyr bounty doe begin to want shall in their weakenes finde their friends and foes He is called a liberall man which according to his reuenewes giueth freely when where and to whom he should Gifts makes beggers bold he that lends must loose his friend or els his mony without heede VVhat-soeuer may be giuen vvithout thy detriment that freely to a straunger mayst thou lend Bounty hath open handes a zealous hart a constant fayth in earth and a place prepared in heauen He neuer giues in vaine that giues in zeale They that be liberall doe with-hold or hide nothing from them whom they loue wherby loue increaseth and friendship is also made more firme and stable As liberality maketh friends of enemies so pride maketh enemies of friends Liberality and thankfulnes are the bonds of concord Cic. A liberall minded man can neuer be enuious Bounty forgiuing fraile mortall things receiues immortall same for his reward The deedes of the liberall doe more profit the giuer then benefit the receauer Liberalitie in a noble minde is excellent although it exceede in the terme of measure Liberality bestowed vpon flatterers dooth not onely perrish but is spoiled deuoured A liberall hart causeth beneuolence though some-times through misfortune abilitiy be wanting It is a token of righteousnes to acknowledge heauens liberality and to giue praises to God for so great benefits Liberality when it lauisheth out of reason is called prodigality and being nothing at all extended it purchaseth the name of couetousnesse The office of liberality consisteth in giuing with iudgement That liberality is most comendable which is shewed to the distressed vnlesse they haue deserued that punishment for good deedes bestowed vpon vndeseruing persons are ill bestowed The best property in a king is to let no man excell him in liberality Anaxilaus Extra fortunam est quicquid donatur amicis Quas dederis solas semper habebis opes Liberalitate qui vtuntur beneuolentiam sibi cōciliant et quod aptissimum est ad quieté viuendum charitatem Cic. Of Benefits Defi. Benefits are those good turnes which are receiued eyther by desert or without desert tending to
light of resolution increaseth vertue so the doubtfulnes of distrust hindereth happinesse There is nothing more troublesome then doubtfull thoughts Archim Ignorance is the mother of doubts and doubt the mother of irreligious opinions Doubt is contrary to fayth and whatsoeuer is contrary to fayth is cleane contrary to saluation Doubt proceeds frō ignorance ignoraunce comes from brutishnes and brutishnes from want of vertue or wisedome As doubts declare men to be bace minded so courage and resolution erecteth Princes The Scriptures are sufficient to dissolue all doubts in religion and not to beleeue them is to perrish by them Three thinges chiefely discouer a doubtfull man the first is want of rule in himselfe the second want of resist against lusts the third want of wil to doe those things that are good By ouer-much trust in a mans owne vvit the greatest doubts are commonly conceyued Doubtfull presumptions prooue certaine confusions Loue is carefull and misfortunes subiect to doubtfulnes S. P. S. VVant of wit breeds doubt doubt leaues good things vnfinished Doubtfull melancholy minds are cheered with musicke but wise men with resolution Hee of necessitie must erre that of force must be doubtfull There is no greater shame then for a man to bee resolute in vvorldly actions and yet wauering and doubtfull in the chiefe poynts of his religion Hee is vvoorthy to lyue alwayes in doubt which doubts what no man else doubts but he himselfe onelie To doubt or mistrust a man for his vvell meaning is the very next way to cause hym change his minde into false dealing There is great doubt of that mans wisdom which is too much ruled by the will of a vvoman Mar. Aur. To liue in doubt is to liue in torment Hee that doubteth euery certainty and admireth euery trifle shall sooner be laughed at for his folly then commended for his discretion Hee that doubteth of that thing which hee seeketh shall neuer know when to finde that which he lacketh VVhat-soeuer is well doone is aduisedlie done but whatsoeuer is ill is doubtfull Doubts chase away friendes strengtheneth enemies and slaundereth all men From small doubts spring boundlesse mischiefes The beginning of error is doubt dreaming that our affects agree with the heauens Doubtfull custome without truth is the oldest error Doubts are not ouer-come with violence but with reason and vnderstanding VVhen doubts are knowne to bee doubts resolution is better esteemed Qui dubitat neganti est proximus Dubitatio cogitationem significat iniuriae Of Deniall Defi. Denyall is a refusall of any thing propounded or an apostat backe-falling from a thing formerly affirmed knowne or taken TO denie principles is to denie truths and to denie truths is heresie To denie what wee feare or desire is to dysproue our owne beliefes It is hard to denie to mourne when nature commaunds vs to weepe He that denyes himselfe denyes his ovvne vertues Vertue rather denies wealth then to enioy it by ill meanes Cloudes cannot couer secrecies nor denials conceale truths To deny the knot of marriage is to breake the bond of saluation The strength of thunder ouer-throweth high towers and the back-slyding of apostataes confounds soules Repentance is the scourge of pleasures past and heedfull care the denier of ouer-much delight He that denyes compassion to the penitent shall finde small fauour when hee himselfe asketh forgiuenesse VVrath blinds the eyes of iustice deniall blinds truth Counsaile confounds doubts and dissolues false denials Denials make little faultes great and truth makes great faults indifferent The denyall of truth is a sicknesse of the soule which can neuer be cured but by the shame of reason He which by deniall hath falsifyed his oath shall hardly after recouer his credite There is no difference betweene a teller of vnprofitable newes and a denyer of the probable and knowne truth There cannot be a greater folly thē to trust him that will deny the truth for aduantage or promotion He getteth no profit that denieth the truth in hope of reward VVise men esteeme many words many lyes both a-like Hee that will instruct others in the truth must neuer deny the truth himselfe The scourge of deniall is not to beleeue any affirmation Common lyars neede more then common wits els will theyr tales be found double He that lieth bearing the countenaunce of an honest man by his outward shew of honestie sooner deceiueth the ignorant then many other which seeme more vnhonest Hee that dare presume to make a lye vnto his Prince will not spare to denie the truth before a meaner magistrate Tho. Aqui. To boast the deniall of truth is more woorthy of punishment then to tell lyes Beleeue not him which to day telleth thee a lye of another body for he will not stick to morrow to tell a lie of thee to another man There is no greater signe of wickednes then open heresie A wicked soule is knowne by that it delighteth in lyes and blasphemy He that obstinatly denyeth the truth before men vpon earth wilfully refuseth his soules health in heauen He which denyes the motions of the flesh makes good the diuinity of the spirit To keepe company with a notorious lyar is a meane to make thy selfe suspected when thou tellest the truth There neyther is nor can dwell any goodnesse in the mouth of a common lyer The man that through vse and custome denieth truth and dooth as it were make an occupation of lying shutteth hymselfe out from the company and presence of GOD looseth his good name and credite amongst men and most horribly ioyneth himselfe to the deuill yeelding all his endeuours to the furtherance of infernall seruice Contra negantem principia non est disputandum Qui semel á veritate deflexit hic non maiore religione ad periurium quam ad mendatium perduci consueuit Of Repetition Defi. Repetition is a repeating or rehearsing againe of things past beeing eyther forgotten or needfull for present vse and commoditie it is also an vpbrayding of good turnes or a wearisome teadiousnesse TO repeate offences is to make the committer ashamed of his faults Often to repeate one thing is wearisome to the hearer troublesome to the teller Though the hearing of our sinnes repeated be bitter yet the perswasions to amendement is sweet Continually to vpbraide men with theyr misdoings is the next way to make them become desperate God himselfe vseth to threaten vs oftener then to smite vs. August Things oft repeated in memory makes the memory more perfect As it is necessary to smite the yron beeing hote so it is needfull to repeat in priuate our owne sinnes before they proue odious To repeate offences with penitence is a likelihood of amendement By waying the nature of things wee iudge of things and by hearing the repetition of goodnesse we fall in loue therewith There can bee nothing so plainlie repeated but it may be mistaken A wise man wil not haue one sinne twise repeated vnto him Vaine repetition is an occasion of
of pleasure and reward wherefore such as suffer in it aduersity shall in another world be recompenced with ioy Hermes He which delighteth in the world must eyther lacke what he desireth or els loose what he hath wonne with great paine He that is enamoured of the worlde is like one that entereth into the Sea for if hee escape perrils men will say he is fortunate but if he perrish they will say hee is vvilfully deceiued He that fixeth his minde wholy vppon the world looseth hys soule but he that desireth the safetie of his soule little or nothing regardeth the world After the olde Chaos vvas brought into forme the Poets faine that the vvorld vvas deuided into foure ages the first vvas the golden age the second vvas the siluer age the thyrd the brazen age and the fourth the yron age all which may bee more largelie read of in the first booke of Ouids Metamorphosis The worlde in the foure ages thereof may bee compared vnto the foure seasons of the yeere the first resembling the spring-tyme the second sommer the third autumne and the fourth winter Perdicas Hee that yeeldeth himselfe to the vvorlde ought to dispose himselfe to 3. things which hee cannot auoyde First to pouerty for hee shall neuer attaine to the riches that hee desireth secondly to suffer great paine trouble thirdly to much businesse without expedition Solon Mundus regitur numine deorum estque quasi communis vrbs et ciuitas omnium Cicero Mundus magnus homo homo paruus mundus esse dicitur Of Beginning Defi. Beginning is the first appearance of any thing and there can be nothing without beginning but onely that Almightie power which first created all things of nothing EVill beginnings haue most commonlie wretched endings In euery thing the greatest beauty is to make the beginning plausible and good It is better in the beginning to preuent thē in the exigent to worke reuenge That thing neuer seemeth false that dooth begin with truth The preface in the beginning makes the whole booke the better to be conceiued Nature is counted the beginning of all things death the end Quintil. To beginne in truth and continue in goodnesse is to gette praise on earth and glorie in heauen The beginning of superstition was the subtiltie of sathan the beginning of true religion the seruice of God There is nothing wisely begunne if the end be not prouidently thought vpon Infants beginne lyse with teares continue it with trauailes and end it with impatience A foolish man beginneth many things and endeth nothing The beginning of thinges is in our owne power but the end thereof resteth at Gods disposing Stobaeus Neuer attempt any wicked beginning in hope of a good ending The most glorious and mightie beginner is GOD who in the beginning created the world of nothing Small faults not hindered in the beginning amount to mighty errors ere they be ended A worke well begun is halfe ended Plato In all workes the beginning is the chiefest and the end most hardest to attaine The beginning the meane and the end is a legacie which euery one enioyeth Sodaine changes haue no beginning Nothing is more auncient then beginning That which is betweene the beginning and the end is short Greg. The feare of God is the beginning of wisedome Sirach The beginning of all thinges are small but gather strength in continuaunce The beginning once knovvne vvith more ease the euent is vnderstood Begin nothing before thou first call for the helpe of God for God whose power is in all things gyueth most prosperous furtherance and happy successe vnto all such acts as vvee doe begin in his name Take good aduisement ere thou begin any thing but being once begun be careful speedily to dispatch it He that preuenteth an euill before it begin hath more cause to reioyce then to repent Take good heede at the beginning to what thou grauntest for after one inconuenience another will follow Begin to end and ending so beginne As entrance to good life be end of sinne Principijs obsta seró medicina paratur Cum malaper longas inualuere moras Principij nulla est origo nam ex principio oriuntur omnia ipsum autem nulla ex re alia nasci potest Of Ending Defi. The ende is that whereto all thinges are created by GOD which is the glory of his Name and saluation of his Elect albeit the order which hee obserueth the cause reason and necessitie of them are hid in his secrete counsaile and cannot bee comprehended by the sence of man THE end of thys worlde is a good mans meditation for by thinking thereon hee preuenteth sinne Basil. The end of trouble bringeth ioy the end of a good life euerlasting felicitie VVhat thing soeuer in this world hath a beginning must certainly in thys world haue also an ending The last day hath not the least distresse Felicitie is the end and ayme of our worldlie actions which may in this life be described in shadowes but neuer truly attained but in heauen onely Nothing is doone but it is doone to some end Arist. The end of labour is rest the end of foolish loue repentance The end is not onely the last but the best of euery thing Arist. The end of euery thing is doubtfull Ouid. The end of warre is a iust Iudge Liuius As there is no ende of the ioyes of the blessed so is there no end of the torments of the wicked Greg. The end of this present life ought to haue respect to the beginning of the life to come Bernard The end we hope for is euer lesse then our hopes VVhat was doubtfull in the beginning is made certaine by the end therof Hugo Seeing the euent of things doe not aunswer to our wils we ought to apply our wils to the end of them Arist. The end of a dissolute life is most cōmonly a desperate death Bion. Our life is giuen to vse and to possesse but the end is most vncertaine and doubtfull The end of sorrow is the beginning of ioy At the end of the worke the cunning of the work-man is made manifest Good respect to the ende preserueth both body and soule in safety Before any fact be by man committed the end therof is first in cogitation Many things seeme good in the beginning which prooue bad in the end Exitus acta probat careat successibus opto Quisquis ab euentu facta notanda putat Multi laudantur in principio sed qui ad finem prefeuerat beatus est Of Day or Light Defi. The word Dies which signifieth day is so called quod sit diuini operis it is Gods faire creature and the cheerefull comfort of man who by his word made the light thereof to beautifie it to the worlds end THose children which are borne betweene the foure and twenty houres of midnight and midnight with the Romans are said to be borne in one day Numa Pompilius as hee deuided the yeere into Moneths so hee deuided the