pleasantnes making thoughts haue eyes and harts eares bred by desire nursed by delight weaned by iealousie kild by dissembling and buried by ingratitude That which with the hart is loued with the hart is lamented Loue is a worme vvhich commonly liues in the eye and dies in the hart Legmon To be free from loue is straunge but to think scorne to be beloued is monsterous Loue and royalty can suffer no equals Loue being honest may reape disdaine but not disgrace Loue is the daughter of desteny the simpathy of afectiōs is fore-pointed by the stars He that feedes vppon Fancy may be troubled in the disgestion Loue vvithout his fruite is lyke a picture without a face Loue neuer tooke thought but neere her lifes end hope of heauen had neuer feare of hell Things immortall are not subiect to affection Affection bred by inchauntment is like a flower wrought in silke in colour and forme most like but nothing at all in substance and sauour Loue gotten by witch-craft is as vnpleasant as fish taken with medicines vnwholsome Loue is a Camelion vvhich draweth nothing into the mouth but ayre nourisheth nothing in the body but the tongue Loue breaketh the brain but neuer bruseth the brow consumeth the hart but neuer toucheth the skinne and maketh a deep scarre to be seene before any wound be felt A man hath choyse to begin loue but not to end it It is meet for Louers to prefer manners before money and honesty before beauty Lawlesse loue without reason is the verie load-stoue to ruth and ruine Loue couereth a multitude of sinfull offences and loyaltie recouereth a world of infirmities Loue knots are tyed with eyes cannot be vntyed with hands made fast with thoughts not to be vnloosed with fingers To haue a saire Mistresse in loue and want golde to maintaine her to haue thousands of people to fight and no penny to pay them maketh your Mistres wilde and your souldiours tame True loue is neuer idle but worketh to serue him whom he loueth Aug. As Iuie in euery place findeth some-what to cleaue vnto so loue is sildome without a subiect Likenes of manners maketh loue stedfast and pure Haunt not too much thy friends house for that ingendereth no great loue neyther bee thou long frō thence for that begetteth hate but vse a meane in all things Socrates Better are the rebukes of him that faythfully loueth then the flattering wordes of hym that deceitfully hateth Mar. Aur. VVithout loue no vertue can be perfect Loue as Plato the Phylosopher sayth is threefold the first onely embraceth vertue the second is infamous which preferreth bodilie pleasure the third is of the body and soule nothing more noble thē the first then the second nothing more vile the third is equall to both Loues scope beeing pleasure it will not so much as vtter griefe in the forme of pleasure Loue is a cruell impression of that wonderfull passion which to bee defined is impossible because no wordes reach to the strong nature of it and onely they knowe it which inwardly doe feele it Hee that makes not his Mistresse a Goldsinch may perhaps in time finde her a VVagtayle The assaults of loue must be beaten back at the first sight least they vndermine at the second Pythag. He that looketh to haue cleere water must digge deepe hee that longeth for sweet musicke must straine Art to the highest and he that seeketh to win his loue must stretch his labour and hazard his lyfe It falleth out in loue as it doth with Vines for the young Vines bring the most wine but the old the best Byrds are trayned with sweet calls but they are caught with broad Nets so louers are inlured with fayre lookes and intangled vvyth disdainfull eyes Of loue mixed with mockery foloweth the truth of infamie Pythag. He that hath sore eyes must not behold the Candle nor he that would leaue his loue fall to the remembrance of his Lady for the one causeth the eyes to smart and the other procureth the hart to bleede A louer is like the hearb Helitropiam which alwaies inclineth to that place where the sun shyneth beeing depriued of the sun dyeth Like as the fire wasteth the wood so scornfulnes consumeth loue Her There must be in euery triangle three lines the first beginning the figure the second augmenteth the figure and the third concludes it So in loue there are three vertues affection which drawes the hart secrecie which increaseth the hope and constancie which sinisheth the worke Loue can neuer be truly fixed when in him that is beloued there wanteth merrit It is conuenient in loue to be discreet and in hatred prouident and aduised Loue is a frantick frenzie that so infects the mindes of men that vnder the tast of Nectar they are poysoned with the water of Stix Loue brings one lewd lookes to command by power and to be obeyed by force Loue and Fortune fauors them that are resolute Louers oft tymes proceed in theyr sutes as Crabs whose paces are alwayes backward As affection in a louer is restlesse so if it bee perfect it is endlesse Loue is a sweet tyrannie because the louer endureth his torments willingly The mind of a louer is not where he liueth but where he loueth Loue fixed on vertue increaseth euer by continuaunce The passionate Louer if he sayle loue is his Pilot if he walke loue is his companion if he sleepe loue is his pyllow Loue is onely remedied by loue and fancie must be cured by affection Sophocles being demaunded what harme he would wish to his enemy aunswered that he might loue where he was not fancied Loue is most fortunate where courage is most resolute Affections are harder to suppresse then enemies to subdue Louers othes are like fetters made of glasse that glister fayre but couple no constraint Loue maketh a man that is naturally addicted to vice to bee endued vvith vertue forcing him to apply himselfe to all laudable exercises that thereby he may obtaine his louers fauour coueting to bee skilfull in good letters that by his learning he may alure her to excell in musicke that by his melodie hee may intice her to forine his speech in a perfect phrase that by his learning eloquence he may perswade her and what nature wanteth he seeketh to amend by nurture the onely cause of thys vertuous dysposition is loue Loue be it neuer so faythfull is but a Chaos of care fancie though neuer so fortunate is but a masse of myserie Chilo Loue is to be dryuen out by reason not to be thrust out by force Amidst the naturall passions of man loue is the fountaine of all other The louer being angry doth flatter hymselfe with many lyes The louer knoweth what hee dooth desire but he knoweth not what he should desire Loue may wither by little and little but the roote will not be remooued on a suddaine It is a profit for young men and a fault for old men to
impurity of the hart and doe watch it with all diligence that they can and labour to restraine that the corruption thereof burst not out eyther to the hurt of themselues or others Let no deuout soule be dismayed because his prayer is not suddainly heard but hope with patience the visitation of our Lord because he will poure his mercy plentifully on all those that call vpon him In our prayers we ought diligently to aske for mortification of our appetites and passions for they are subtile enemies The Romaines vpon certaine high dayes prayed for encrease of wealth to the people of Rome which Scipio beeing Censor changed saying that it was sufficient and that they ought onely to pray vnto God to preserue it such as it was Thy prayer is thy speech to God when thou readest God speaketh to thee when thou prayest thou talkest with God Let prayer ascend that grace may descend Hee that knoweth how to pray well knoweth how to liue well VVher the mercy of the giuer is not doubted the negligence of him that prayeth is to be reprehended Prayer must be accompanied with the exercise of mortification No prayer can tie the will of God vnto vs except first of all we renounce and conquer our owne wills Pray in thy hart vnto God at the beginning of all thy works that thou mayst bring them to a good conclusion Fixe thy iudgement in prayer on thy faith and not on thy experience because fayth is true and experience deceitfull Pray not to God to giue thee sufficient for that hee will giue to euery man vnasked but pray that thou maist be contented and satisfied with that which he giueth thee Heauen shall cease to be when it shall cease to runne and men cease to prosper when they cease to pray The wrath and loue of God follow each other but the former is mittigated by prayer and repentance Prayer repentance bringeth peace to the vnquiet conscience Orans considerare debet quid petit quem petit seipsum qui petit Bernardus Flectitur iratus voce rogante Deus Of Blessednes Defi. Blessednesse or beatitude is the grace of God and his benefits bountifully bestowed on them that serue him and keepe his commaundements TRue blessednes from mortall eyes is hid and left as obiect to the purer spirits That man cannot be truly blessed in whom vertue hath no place A man that is wise although he fall into extreame pouerty yet is hee very rich and greatly blessed Aristotle calleth blessednes an outward quietnes Blessednes farre of beginneth from humilitie A blessed man cannot erre There is no truer happines in this life then that vvhich beginneth euerlasting happines and no truer misery then that which leadeth to euerlasting misery The first felicity that godly men haue after this life is the rest of their soule in Christ the second shall be the immortality and glory of their bodies Socrates and Plato of all the Philosophers were in the rightest way to blessednes yet that small sparkle of truth was often quenched with opinions This is perfection and happines euen for euery thing to attaine the ende for which it was created and therein to rest and be blessed Since in euery thing the excesse is hurtfull the aboundance of felicitie is most daungerous It is not true blessednes which hath an end Hatefull and haplesse is that happines that trayneth men from truth to insolence If thou knowest all that ought to be known thou art truly blessed They are to be accounted blessed to whom Fortune hath equally wayed the good with the euill All things truly belonging to blessednes do cheefely consist in the noble vertue of wisedome True blessednes consisteth in a good life a happy death Not the rich but the wise auoyde miserie and become happy and blessed They that thinke riches the cause of happines deceaue themselues no lesse then if they supposed that cunning playing vppon the Lute or Harpe came from the instrument and not from Art That man is vvorthily counted blessed to whom nothing can seeme intollerable which may discourage him or nothing so pleasant that may proudly puffe him vp or make him vaine-glorious Those men be truly blessed whom no feare troubleth no pensiuenes consumeth no carnall concupiscence tormenteth no desire of worldly wealth afflicteth nor any foolishnes mooueth vnto mirth True felicity consisteth in the good estate of the soule Felix anima quae spreto turbini seculi pertransiens corporis claustra illius summi et incompres hensibilis lucis potest aliquo illustrari radio faelix cui victa voluptas Terga dedit longi quem non fregere dolores Of Loue. Defi. Loue is the most excellent effect of the soule whereby mans hart hath no fancie to esteeme value or ponder anie thing in this world but the care and study to know GOD neyther is it idle but worketh to serue him whom it loueth and this loue is heauenlie There is also a loue naturall and that is a poison which spreadeth through euery vaine it is an hearb that being sowne in the intrailes mortifieth all the members a pestilence that through melancholy killeth the hart and the end of all vertues LOue is the Maister of boldnes and confidence Loue is an vnreasonable excesse of desire which commeth swiftly departeth slowly VVhosoeuer loueth is deceaued and blinded in that which he loueth The loue that a man getteth by his vertues is most permanent Loue is full of speach but neuer more aboundant therein then in praises A friend loueth alwayes a louer but for a time The loue of beauty is the forgetting of reason Loue begun in perrill sauoureth of greatest delight when it is possessed Loue inchanteth the harts of men with vnfit fanciees and layeth beauty as a snare to intrap vertue Fancie is neuer painted but treading vpon thornes Parrahsius drawing the counterfaite of loue paynted her tickâ—ing youth on the left side with a feather and stinging him on the right side with a Scorpion Loue is a fading pleasure mixed with bitter passions and a miserie tempered with a fewe momentary delights Loue is a vertue if it be mesured by dutifull choise and not maimed with wilfull chance Lawlesse loue neuer endeth without losse nor the nuptiall bed defiled escapes without reuenge Zeno. Fancie is a vvorme that byteth forest the flourishing blossomes of youth Loue is not to be supprest by wisedom because not to be comprehended by reason Hote loue is soone colde and faith plighted vvith an adulterers vowe is tyed vvithout conscience and broken without care Loue as it is variable so is it mighty in forcing effects without deniall As Venus hath her charmes to inchaunt so Fancie is a sorceresse that bevvitcheth the sences Cupid is not to be resisted with courage but entertayned with curtesie Loue vanquisheth Tirants conquereth the mallice of the enuious and reconcileth mortall foes vnto perfect loue and amity Loue is a heate full of coldnes a sweete full of bitternes a paine full of
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
reuenge for theyr credite but noble mindes forgiue for their vertue Patience is the hope of a heauenly spirit Patience without comfort brings perrill of consumption It is a plesant tarrying that stayeth from euill dooing The end of patience is the expectation of promises That is to be borne with patience which can not be redressed with carefulnes It is no merrit to suffer persecutions if wee haue no patience therein It is more safety to forget an iniury then to reuenge it Aur. The sweetest salue for misery is patience the onely medicine for want is content Better it is by sitting low to liue quiet then by climing hie to fall into misery Patience is the best salue against loue and fortune To suffer infirmities and dissemble mishap the one is the office of a constant sicke man the other of a cunning state-man Patience is a necessarie vertue in a Common weale for by it the magistrate measures what hee speaketh and dissembles what hee suffereth To be discreet in prosperity and patient in aduersitie is the true motion and effect of a vertuous and valiant minde Cicero Quintus Eabius after he had beene Consull disdained not to march vnder the Ensigne of other Consuls Patience being oft prouoked with iniuries breaketh forth at last into fury It is good for a man to wish the best to thinke vpon the worst and patiently to suffer what-soeuer doth happen Humility patience and faire speech are the patifiers of wrath and anger Hee seemeth to be perfectly patient that in his fury can subdue his owne affections Patience and perseuerance are two proper notes vvhereby Gods children are trulie knowne from hypocrites counterfaits and dissemblers Aug. In suffering of afflictions patience is made more strong and perfect The troubles that come of necessity ought to be borne with boldnes and good courage Hee which bendeth himselfe to reuenge doth imitate his doings who is molested with impatience and hee which imitateth an euill man can hardly be good himselfe The best way for a man to be auenged is to contemne iniury and rebuke to liue with such honesty and good behauiour that the dooer of wrong shall at the last be thereof ashamed or at the least leese the fruite of his malice that is he shall not reioyce nor haue glory of thy hinderance and damage serpens sitis ardor arenae Dulcia virtuti gaudit patientia duris Leniter ex merito quicquid patiare ferenduÌ„ est Of Friendship Defi. Friendship is a community of a perpetuall will the end whereof is felowship of life and it is framed by the profit of a long continued loue Friendship is also an inueter at auncient loue wherein is more plesure then desire FRiendship is a perfect consent of thinges appertaining as wel vnto God as to man with beneuolence and charity Friendship in good men is a blessing stable connexing of sundry wils making of two persons one in hauing suffering And therfore a friend is properly called a second selfe for that in both men is but one minde one possession And that which more is a man reioyceth more at his friends good hap then he doth at his owne Aurel. True and perfect friendship is to make one hart and mind of many harts and bodies It is the property of true friends to liue and loue together but fained friends flie from a man in time of tryall Though many times friendship be plighted by shaking of hands yet is it often shaken off by fraud in the hart The smile of a foe that proceedeth of enuy is worse then the teare of a friend proceeding of pitty Friendship iudgeth with partiality and affection winketh at apparant follies A friend cannot be recompenced by riches when for his friend hee putteth his lyfe in ieopardy A knowne foe is better then an vnknowne friend and better it were to be a mole in the earth then a moate in the sunne To diswade a man in a course of honour were not the part of a friend to set one forward in folly no discretion in a man Friends meeting after long absence are the sweetest flowers in the garden of true affection The loue of men to women is a thing common and of course but the friendship of man to man infinite and immortall The fellowship of a true friend in miserie is alwaies sweet and his counsailes in prosperity are alwayes fortunate Friendship is an idle tytle of a thing which cannot be where vertue is abolished Friendship beeing an equitie of reciprocall good will is of three kinds the one of neighbour-hood the other hospitalitie the last loue Arist. Loue is confirmed eyther by gifts or study of vertue then goeth it from a passion to a perfect habit and so leaueth the name of loue and is called friendship which no time can violate VVe ought to vse a friend like gold to try him before we haue neede He is a true friend whose care is to pleasure his friend in all things mooued there-vnto by a meere good will which hee beareth vnto him Aristotle It is no small greefe to a good nature to try his friend Eurip. To beg a thing at a friends hand is to buy it Perfit amity consisteth in equality and agreeing of the minds Such as loue loyalty may well be crost with calamity but neuer iustly accused of inconstancie A friend vnto a friend neither hideth secret nor denieth money The want of friends is perrilous but some friends proue tedious The words of a friend ioyned with true affection giue life to the hart and comfort to a care-oppressed mind Chilo There can be no amitie where is no vertue and that friendship is most hatefull and accursed where some become friends to doe other some harme Friendes ought alwayes to be tryed before they be trusted least shyning like the Carbuncle as if they had fire they be found when they be touched to be without faith Good will is the beginning of friendship which by vse causeth friendship to follow If thou desire to be thought a friend it is necessary that thou doe the workes that belong vnto a friend Among friends there should be no cause of breach but with a dissembler no care of reconciliation He is a friend indeed that lightly forgetteth his friends offence Proud and scornefull people are perrilous friends Friendship ought to be ingendred of equalnes for where equality is not friendship cannot long continue VVhere true friends are knit in loue there sorrowes are shared equally Frends must be vsed as musitions tune their strings who finding them in discord doe not breake them but rather by intention or remission frame them to a pleasant consent The counsaile of a friend must be fastened to the mind not to the eare followed rather then praysed imployed in good liuing and not talked of in bare meaning In Musicke there are many discords before there can be framed a Diapazon in contracting of good wil many â—arrs before there be established a
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
for three causeth first for that she was a Kings daughter secondly a Kinges vvife thirdly a Kings mother VVhen Fortune commeth suddainly with some present delight pleasure it is a token that by her â—â—attering vs she hath made ready her snares to catch vs. Aurel. As the fortune of this world shall make thee reioyce ouer thine enemies euen so it may make thine enemies reioyce ouer thee Through idlenes negligence and too much trust in fortune not onely men but Citties and kingdoms haue been vtterly lost and destroyed Fortune is exceeding slippery and cannot be held of any man against her owne will Fortune is neuer more deceitful then when shee seemeth most to fauour Plot. Fortuna multis dat nimis satis nulli Nulla tam bona est fortuna de qua non possis quaeri Of Riches Defi. Riches of the Phylosophers Poets are called the goods of Fortune vnder which are comprehended plate money iewels Lands possessions in aboundance they are according to theyr vse good or badde good if they be well vsed bad if they be abused RIches are good when the party that possesseth them can tell how to vse them Riches rightly vsed breed delight pleasure profit and praise but to him that abuseth them they procure enuie hatred dishonor and contempt Plautus As the greater wee see our shadow the neerer we draw towards night so must we feare least the more that wee our selues abound in wealth the further of truth and the light estrange themselues from vs. A wicked man is eyther wicked of himselfe or heyre to a wicked man Ierom. As pouertie is not meritorious if it bee not borne with patience no more are riches hurtfull vnlesse they be abused It commonly happeneth that those men which enioy most wealth are most vexed with the greedy desire of getting more and mightily molested with feare least they shold loose what they haue already gotten The greatest riches in the worlde to a good man is his soule and reason by which hee loueth righteousnes and hateth iniquity There is no man more willing to become suretie for another then hee that wanteth most wealth He hath riches sufficient that needeth neyther to flatter nor borrow Solon Rich men without wisedome and learning are called sheepe with golden fleeces The more that a miserable man increaseth in riches the more he diminisheth in friends and augmenteth the number of his enemies Anaxag The riches aboundance of wealth in thys world are priuie thieues that greatly hindereth many men from the study of vertue and all godly exercise Rich men haue need of many lessons to instruct them to doe well Philippus Rich men through excesse idlenesse and delicious pleasures are more grosse conceited then poorer persons Those riches are to bee despised which are lost with too much liberalitie and rust with â—iggardly sparing VVhere riches are honoured good men are little regarded It worketh great impatience in a rich man to be suddainly decayed and fallne into pouertie Hermes He hath most that coueteth least Great substance and possessions maketh vertue suspected because they be ministers of pleasant affections and nurses of vvanton appetites Great aboundance of riches cannot of any man be both gathered and kept without sin Erasmus There be three causes that chiefely mooue mens mindes to desire worldly wealth the one is the loue of riches â—ase mirth and pleasure Another the desire of worship honour and glory The thyrd is the doubtfulnes and mistrust of wicked and faithlesse men which are too much carefull for their owne lyuing heare in this world thinke all they can get too â—iâ—â—â— to sufâ—â—se them Solon Immortall honour exceedeth all transitory treasure Great businesse the hart of man hath to search for the goods of thys world and great paynes to come by them but without comparison the greatest dolour is at the houre of death when we must depart and leaue them Suffisance is the sure holde which keepeth wise men from euill works Polion Vpon a couetous minded man riches are ill bestowed for he is neyther the warmer clothed the better fedde nor any thing in shew the more wealthy for them Money neuer satisfieth the greedy minded man but maketh him more hungry after he hath gotten a little gaine If thou know how to vse money it will become thy hand-maide if not it will become thy maister Small expences often vsed consume great substance in short space No man is rich by his birth for all men are borne naked Money prooueth often the cause of strife sedition and euill will He that delights onely in his riches delights in a dangerous pleasure Men shoulde lyue exceeding quiet if these two words Mine and Thine were taken away Anaxag It is better to haue a man without money then money without a man Plato would haue both plenty and pouertie to be banished his common wealth the one because it caused pleasure idlenes ambition the other because it maketh abiects seditions and men giuen to all filthy luâ—re Siluer commaunds pesants and golde controules Princes Crates Money is the sinnewes of warre and keyes to vnlock hidden secrets VVhere greedy desire of money is there raigneth all manner of mischiefe Affaires are ill ordered where mony vndergoes vertue Plentie begetteth want for hee that hath much needes much Seruice is a recompence for mony and money a recompence for seruice O thou vnsaciable hunger of golde and siluer what is it not that thou dost compell the harts of men to buy and to sell. Tully It is against nature that we should increase our owne riches substance with the spoyle of other mens wealth Hee that hoordeth vp money taketh paines for other men It is a rare miracle for money to want a maister Pacunius As the touchstone tryeth gold so gold tryeth the mindes of men There is no vice more foule then the greedy desire after gaine especially in magistrats and other Rulers in authoritie He is rich that liues content with his estate To be maister of much wealth is to be coÌ„bred with many cares Multa loquor quid vis nummis presentibus opta Et veniet clausum possidet arca Iouem Difficile est virtutes eum reuereri qui semper secunda fortuna sit vsus Of Change Defi. Change is generally any alteration eyther of times states studies opinions or anie other facultie whatsoeuer THe whole world is nothing but a shoppe of change for riches wee exchange pouertie for health sicknesse for pleasure sorrow for honours contempt briefely it is nothing els but change whatsoeuer chaunceth vnto vs. There is no change more certaine then the change of lyfe to death There is no better change then for a man that hath beene lewde to become honest and for a woman that hath beene as lasciuious as Lais to waxe as repentant as Maâ—dlein The vnstayed and wandring minded man is neuer wise VVho changeth peace for war hath all miseries layde open to his eyes his goods spoyled his chyldren slaine
stepdame into the house Quintilian VVe ought to giue good examples to children because if they see no vncomlines they shall be inforced to follow goodnes and vertue Xenophon The Lacedemonians aunswered Antipater that they vvould rather dye then giue him their children which he demaunded for hostages so great account made they of theyr education Amongst the Lideans such children as were not vertuous were disinherited Some haue written that at Rome in auntient time it was ordayned that children for the first fault should be told of it for the second punished for the third hanged and the Father banished Such as leaue great riches to their children without seeing them brought vp honestly are like vnto them that giue much prouender to young horses but neuer breake them at all for so they wax fatte but vnprofitable Socrates Hee which maketh his sonne worthy to be had in estimation hath done much for him although he leaue him but little wealth The Romaines had a good custome to put theyr chyldren to those whom they woulde haue them to imitate Chyldren ought to learne that which they should doe when they are men Agesil Cornelia coūted her children to be the chiefest treasure and riches which she had No punishment can bee thought greatenough for that child which should offer violence to his Parents vvhom if there were occasion offered he should bee ready to defend with losse of his owne life Striue not in wordes with thy Parents although thou tell the truth Solon being asked why he made no lawe for Paracides aunswered that he thought none would be so wicked Caereus in vitium puer est monitoribus asper Magnam vim magnam necessitudinem magnam possidet religionem paternus maternusque sanguis ex co si qua mucula concepta est non modo elui non potest verum eó vsque permanat ad animum vt summus furor atque amentia consequatur eum Of Youth Defi. Youth is the fourth age of man then doe men grow in body in strength and reason in vice and vertue and at that age the nature of a man is knowne and wherevnto hee bendeth his minde which before could not be discerned by reason of the ignorance of his age YOuth that heeretofore delighted to try theyr vertues in hard Armors take nowe theyr whole delight and content in delicate and effeminate amors VVantonnesse libertie youth and riches are alwayes enemies to honestie The deeds that men commit in their youth were neuer yet found so vpright and honest but it was thought more praise-worthy to amend them then declare them Youth going to warres ought to feare nothing but good and euill renowne Eurip. In the old time there were certaine persons chosen out of diuers good Townes which they called Sophronists who had a continuall charge and care to controle moderate and rule the manners of youth It is very requisite that youth bee brought vp in that part of learning which is called humilitie A man followeth all his life long his first addressing in his youth as if a tree blossom not in the spring it will hardly beare fruite in autumne As the Cipres tree the more it is vvatered the more it withereth the oftener it is lopped the sooner it dyeth so vnbridled youth the more it is by graue aduise counsayled or due corrections controled the sooner it falleth to confusion VVhere vice is imbraced in youth there commonly vertue is neglected in age Youth for the most part followeth wanton vvit too vvilfully neuer preuenting perrils while they are past nor dreadeth dangers vntill they be halfe drowned Youth fiereth his fancie vvith the flame of lust and old age fixeth his affections with the heate of loue Young yeeres make their account onely of the glistering shew of beauty but gray haires respect onely the perfect substance of vertue The minde of a young man is momentarie his fancie fading his affections fickle his loue vncertaine his liking as light as the winde his fancie fiered with euery new face and his minde moued with a thousand sundry motions lothing that which of late hee did loue and liking that for which his longing minde doth lust frying at the first and freezing at the last The follies that men cōmit in their youth are causes of repentance in old age Cupid alloweth none in his court but young men that can serue fresh beautifull to delight wise that can talke secrete to keepe silence faithfull to gratifie and valiant to reuenge his mistresse iniuries It is not loue but sorrow not mirth but displeasure not tast but torment not delight but despight not ioy but annoy not recreation but confusion when in a louer there is not both youth and libertie The prime of youth is as the flowers of the Pine tree which are glorious in sight vnsauorie in the smell Youth if it blush not at beautie and carrie antidots of wisedome against flatterie follie will be the next hauen he shall harbor in He that in youth guideth his life by reason shall in age finde the ready foote-path from ruine Theopom There is nothing sweeter then youth nor swifter decreasing while it is increasing Young VVillowes bende easily and greene vvitts are intangled suddainly So tutor youth that the sinnes of age bee not imputed to thee Pythag. Impardonable are theyr offences that for heaping vp of riches forget to bring vp their youth in honest manners Youth well instructed maketh age well disposed Hee is most perfit which adometh youth with vertues Hermes Noble wits corrupted in theyr youth vvith vice are more vngracious then pesants that are borne barbarous The better that a child is by byrth the better ought he in his youth to be instructed The impression of good doctrine stampt in youth no age nor fortune can out-weare Examples are the best lessons for youth VVhen young men will sport and recreate themselues let them beware of ryot and remember modestie The humor of youth is neuer to think that good whose goodnes he seeth not S. P. S. The death of youth is a shypwrack Youth ought to vse pleasure and recreation but as naturall ease and rest The instructions which are giuen to youth ought not to be teadious for beeing pithie and short they will the sooner heare them the better keepe them Young men are no lesse bound to their Tutors for the vertues they teach them then to theyr parents for the lyfe they gaue them It is most requisite that Princes prouide vertuous Tutors to instruct theyr chyldren in theyr youth that they may be after them the better able to gouerne their kingdoms Semper magno ingenio adolescentes refraenandi potius á gloria quam inuitandi sunt amputanda sunt plura illi aetati siquidem efflorescit ingerij laudibus Vicina est lapsibus iuuentus quia variarū aestus cupiditatum feruore calentis aetatis inflammatur Of Musicke Defi. Musicke is an insearchable and excellent Art in which by the true concordance of soundes a
deterret sapientem mors quae propter incertos casus quotidie imminet et propter breuitatem vitae nunquam longé potest ab esse Tria sunt generamortis vna mors est peccati vt anima quae peccat morte morietur alter a mistica quando quis peccato moritur et Deo viuit tertia qua cursum vitae buius explemus Aug. Of Time Defi. Time is a secrete and speedie consumer of howers and seasons older then any thing but the first and both the bringer forth and waster of whatsoeuer is in this world THere is no sore which in time may not bee saued no care vvhich cannot bee cured no fire so great vvhich may not bee quenched no loue liking fancie or affection vvhich in time may not eyther bee repressed or redressed Time is the perfit herrald of truth Cic. Time is the best Orator to a resolute mind Dailie actions are measured by present behauiour Time is the herrald that best imblazoneth the conceits of the mind Time is the sweete Phisition that allovveth a remedie for euery mishap Time is the Father of mutabilitie Time spent without profit bringeth repentance and occasion let slip vvhen it might be taken is counted prodigalitie There is nothing among men so entirelie beloued but it may in time bee disliked nothing so healthfull but it may bee diseased nothing so strong but it may be broken neyther any thing so well kept but it may be corrupted Truth is the Daughter of Tyme and there is nothing so secrete but the date of manie dayes will reueale it In time the ignorant may become learned the foolish may â—e made wise and the most wildest wanton may be brought to be a modest Matron Biâ—s The happier our time is the shorter while it lasteth Plinie Say not that the time that our fore-fathers liued in was better then this present age Vertue and good life make good dayes but aboundance of vice corrupted the time Ierom Nothing is more precious then time yet nothing lesse esteemed of Bern. As oyle though it be moist quencheth not fire so time though neuer so long is no sure 〈…〉 t for sinne As a sparkle raked vp in cinders vvill at last begin to glowe and manifest flame so treachery hidde in silence and obscured by time will at length breake foorth and cry for reuenge VVhatsoeuer villanie the hart doth thinke and the hande effect in proces of time the worme of conscience will bewray Tyme draweth wrinkles in a fayre face but addeth fresh colours to a fresh friend Things past may bee repented but not recalled Liuius A certaine Phylosopher being demaunded what was the first thing needfull to winne the loue of a vvoman aunswered opportunitie Beeing asked what was the second he answered opportunitie and beeing demaunded what was the third hee still aunswered opportunitie Delayes oftentimes bring to passe that hee which should haue dyed doth kill him which should haue lyued Clem. Alex. Procrastination in perrill is the mother of ensuing misery Time and patience teacheth all men to liue content Take time in thy choyce and bee circumspect in making thy match for nothing so soone gluts the stomacke as sweet meate nor sooner fills the eye then beautie Oportunities neglected are manifest signes of folly Time limitteth an end to the greatest sorrowes Actions measured by time sildome prooue bitter by repentance Reason oft-times desireth execution of a thing which time will not suffer to bee done not for that it is not iust but because it is not followed Many matters are brought to a good end in time that cannot presently be remedied with reason Time is lifes best counsellor Antist Time is the best gouernour of counsels Tyme tryeth what a man is for no man is so deepe a dissembler but that at one time or other he shall be easily perceiued Time maketh some to be men which haue but childish conditions A little benefit is a great profit if it bee bestowed in due time Curtius Times dailie alter and mens minds doe often change Time is so swift of foote that beeing once past he can neuer be ouer-taken The fore-locks of time are the deciders of many doubts Time in his swift pace mocketh men for theyr slownes Non est crede mihi sapientis dicere viuam Sera nimis vita est crastina viue hodie Omnia tempus edax depascitur omnia carpit Omnia sede mouet nec sinit esse diu Of the World Defi. This word worlde called in greeke Kosmos signifieth as much as ornament or a wel disposed order of things HE that cleaueth to the customes of the world forsaketh God Cicero and the Stoicks were of opinion that the world was wisely gouerned by the Gods who haue care of mortall things The world is vain worldly ioyes do fade but heauen alone for godly minds is made He that trusteth to the world is sure to bee deceiued Archim The disordinate desire of the goods of thys world begetteth self-selfe-loue Our honours and our bodily delights are worldly poysons to infect our soules The worlde seduceth the eye with varietie of obiects the sent with sweete confections the taste with delicious duties the touch with soft flesh precious clothing and all the inuentions of vanitie Hee that mortiâ—ieth his naturall passions is sildome ouer-come with worldlie impressions Greg. No man that loueth the world can keepe a good conscience long vnâ—orrupted The worldly man burneth in heate of desire is rauished with the thought of reuenge inraged with the desire of dignity briefely neuer his owne 〈…〉 he leaue the world Thys world thoâ—gh neuer so well beloued cannot last alwayes Thys worlde is the chaine vvhich fettereth men to the deuill but repentance is the hand which lifteth men vp to God Thys world is but the pleasure of an houre and the sorrowe of many dayes Plato The worlde is an enemy to those whom it hath made happy Aug. The world is our pryson and to lyue to the world is the life of death The delights of this world are like bubbles in the water which are soone raysd and suddainly layd The world hateth contemplation because contemplation discouereth the treasons and deceits of the world Erasmus VVee may vse the world but if wee delight in it we breake the loue wee should beare to him that created it Hee that loueth the worlde hath incessant trauaile but hee that hateth it hath rest Man hath neuer perfit rest or ioy in thys world neither possesseth he alwayes his own desire The world hath so many sundry changes in her vanitie that shee leadeth all men wandering in vnstedfastnes He which seeketh pleasures from the world followeth a shadow which when hee thinketh he is surest of it vanisheth away and turneth to nothing Socrat. The world the flesh and the deuil are three enemies that continually fight against vs we haue great need to defend vs from them The vanities of thys worlde bewitch the mindes of many men God created thys world a place