especially the female will not abuse one another in an vnnaturall or vnseasonable sort Lechery is an inward infection for all other sinnes are without the body but this is an offence against a mans own body Lechery is a filthinesse of such beastly varietie that men may sinne with men women vvith vvomen man may sinne by himselfe by and with his owne wife with beasts in abhominable prostitutions with their own blouds and kinred in incestuous maner with other mens wiues in adulterous copulation with all sorts in filthy licenciousnesse and in all both abuse GOD and confound themselues in body and soule Lechery corrupted the vprightnes of Lot weakened the strength of Sampson befooll'd the wit of Salomon prophan'd the holinesse of Dauid confounded the peace of Israel brought a curse on Baal Peor for seducing the Iewes Lechery weakneth the body shortneth the life corrupts the mind impouerisheth the state infameth the credit dulleth the vnderstanding dampeth the hart and damneth the soule Lechery is so fearefull a temptation that as a Father of the Church writes Paul was stung with the loue of a virgin which followed him in the seruice of Christianitie how then can a man be safe alone with a bad woman but he shall fall into the snare of the diuell And if the choice Apostles haue entred this combat of concupâ—scence how shall worldly men and obsceane liuers preuaile in the same Lechery after Aristotle and other Phylosophers is the ruine of the body the abridgment of life the corruption of vertue the breach of the law and the effeminating of manhood Lechery named the first whore made the first â—â—ckold brybed the first bawde and bred the first bastard Lechery was begot by ease and idlenesse is maintained by pride and wantonnesse decaies by want and weaknesse and dies in shame and filthinesse Lechery is an enemy to virginitie the death of honesty the breach of amity and the nurse of iniquitie Lechery is remedied with fasting and the body tamed with exercise and if a man would be continent hee must auoide the occasions and meanes of the act Lechery is naturally attended with shame and feare for the violentest man in his ragingest heat would be loath to be seene and afraid to be known in such an vnlawfull action Lechery will proue an vnprofitable plea in Gods law for if he could not be excused that said he had maried a wife and therefore could not come hee cannot be excused that is with a whore and therefore wil not come Lechery makes age doat youth mad a seruant a commaunder a free man a slaue a foole ciuill a woman impudent a valiant man temperat a coward valiant a beast fond and a tyger milde Lechery breeds a painfull pleasure a woful repentance a miserable delight and hellish reward Lechery is in plaine tearmes extreame lust vnlawfull loue brutish desires beastlie wantonnesse and the itch or scab of old concupiscence so that when a lasciuious man hath as it were no abilitie to sin yet the polluted hart hath a good will to bee sinning Lechery rauished Dina deceiued Iuda with Thamâ—r destroyed Gomorrah traduced Ammon murdered Vriah wrought folly in Israel and brought fiery serpents into the host Loue. Oâ— loue alone depends Gods royall law That is when loue of God doth stand in awe LOue breeds awfull subiection and willing obedience without murmuring or questioning Loue is a hidden fire a pleasing wound a sweet poyson a bitter sweet a delightful disease a pleasant punishment a flattering death Loue which is vnhonest ends in a thousand sorrowes and trauailes for many times if the woman doe not dissemble play false â—nd impouersh one yet doe men become wounded watched abhorred flowted defamed and bepilled Loue of Princes glads the heart of the subiects and when the reward of vertue is not delayed then is vertue proud of good gouernment â—oue is the ioy of the heart as faith is the salue of the soule Loue of many like a diuided flame or streame is weakened by diuision but hee that loues not at all is of a strange condition and cold constitution Loue can sometimes yeeld no reason euen in sensible men as hate no measure in an inraged humor Loue maketh a man hansome that peraduenture cannot reach to pride and teacheth him ciuilitie that otherwise vvanteth common humanitie Loue breedeth melancholy and melancholy requires solitarinesse and solitarinesse setteth the thoughts on worke but wisedome preuenteth the mischiefe and maketh exercise a dispeller of wantonnesse Loue is commonly both praised and possessed by constancie but feare doth frustrate all desire and is indeed loues onely enemie Loue is in his glory when it is enamoured on vertue but where beauty bewitcheth reason there is a base and vsually an vnlucky passion Loue hath a language in silence which is rather seene in action then protestation Loue thy wife as thy selfe thy children as of thy selfe thy friend next to thy selfe but GOD aboue thy selfe Loue trusteth our wiues with life our friends with our goods our kinred vvith our liberty the common-wealth with our honour and the Diuines with our soules but God is to be trusted in all ouer all Loue that makes ones head a cushiâ— for his Mistris feet shewes that hee findes more force in her eyes then in his ownâ— hart Loue with ielousie and a mad man are cosin germanes in vnderstanding for questionlesse loue is a madnes and then had Bedlam need to be a great house for hee that neuer was in that predicament is either blind or babish Loue and the cough and a woman with child can hardly be concealed Loue is happy where eyes speak harts answer and faith is firme Louers that are eager and affectionate are like fighting hennes who in hope of victory thinke they haue spurres on their heeles Loue that is wanton breeds but losse of time and malicious humours bring the soule to destruction Loue not without a cause and leaue not a sure hold for affection may be deceiued and fortune is faithlesse Loue is painted like a Chimera which was a monster according to Fulgentius with three heads the fist a Lion the second a Goat the third a serpent signifying that loue was fierce and proud as a Lion in the beginning libidinous and luxurious like a Goat in the midst and in the end full of poyson like a Serpent Loue of goodnesse begins in the loathing of euill as the declining from good breeds inclination to ill but both good and ill cannot agree in a godly soule Loue hath not her perfect obiects or best conditions if men loue the world which is so full of deceitfull flatteries or their owne humors which draw men into many dangers or themselues more then their neighbours or God not more then themselues Loue relieueth the miserable and sendeth soules to heauen maketh the beautie of the Church to shine and taking the name and effect of charitie is the pathway to saluation Loue is not loue but sorow not mirth
contrary humors and infested with opposite vices The world was taught three good rules by Chilo to know that it was Gods handy-worke that it was made of nothing and shall be consumed to nothing so man was instructed to know himselfe not to desire much and to keepe himselfe out of debt The World is the toile of the couetous whose wealth is the witch of the wicked while heauen is the hope of the faithfull and grace the ioy of the blessed Thus again in the world we may say that impatience is the sting of nature and presumption the pride of sinne while humility is the grace of reason and patience the blessing of grace The world is a shop of such wares as â—heateth the deluded buyers who count wealth as a iewell pouerty a plague conscience a foole care is a Lord of misâ—ule and will the master of the sences The world sheweth vs plainely that beautie is an eye-sore learning a taske valour a heat of blood reason a gift of God Kings Gods on earth a Noble-man a great man a Souldier a stout man a Courtier a fine man a Lawyer a wise man a Merchant a rich man a begger a poore man and an honest man a true man The world cannot continue except times and seasons haue their courses day and night make their changes labour and rest comforts mens bodies meate and sleepe preserue life punishment and reward proceed from true iustice and wisedome and folly make the difference of all estates The world telleth vs that a kingdome bringeth care learning is full of trouble power full of charge youth full of action age full of griefe and content is the onely happinesse The world is a laborinth of wit the consumption of vnderstanding the pilgrimage of patience and the purgatory of reason so that in trufth he is happy that dwelleth in it to Gods glory his owne comfort and the benefit of his neighbour and to conclude the vse is good but the abuse dangerous Woman I long'd for dainties was deceiu'd by lust In one marr'd all men made the world vniust VVOman was the originall of mans destruction for he had not disobeyed God but by the enticement of the woman for the which God told him plainely hee was accursed and subiect to damnation A woman is a stinking rose a pleasing euill the mouse-trap of a mans soule the thiefe of his life a flattering wound a delicate distraction a sweete death and the loue of her hidden fire a pleasing wound a sweete poyson a bitter sweete a delightfull disease a pleasant punishment a flattering death Woman is the strength of will the weakenesse of vnderstanding the exercise of patience the trouble of reason the encrease of number the delight of vanitie the pride of beautie the abuse of loue the breder of iealosie and the deceite of trust and confidency Woman is the wonder of nature for shee maketh two bodies one flesh and two hearts one soule so that the husband and wife truely louing so conspire in all their actions that they haue in a manner but one motion for loue maketh vnion as hate doeth seperation and deuision Woman is a necessary ill a pleasing yoake-fellowe and a strong supportation to weake meanes of house-keeping for as in a teeme except the oxen be ioyntly vnited and draw together the plough or cart cannot orderly goe forward So in house-keeping except man and wife doe louingly agree and ioyntly labour in their seueuerall places to maintaine increase their estates all will quickly be ouerthrowne for a diuision of loue and action makes a dimunition of substance or rather a dissipation Woman againe is a purgatory on earth and with contrary humors quencheth the hoatest loue and breaketh the hardest heart for if she be honest she will be imperious if faire she wil be venerious if foule she is loathsome if a wanton full of fraude or treason if proud costly aboue thy ability if witty impudent to shame thee or make thee weary if sheepish she will neither increase thy commoditie nor gouerne thy family if familiar and affable she will bee foolish and tell all either she hath no good qualitie or such as are quite ouermatched by the contrary Woman that prooueth a good wife commonly continueth a good mother so that the husband hath ioy the children comfort the seruants contentment and all the house establishment Woman must auoide all occasions of bad rumors for it is not enough that shee bee honest but that she bee so reputed and reported because the honour of a man dependeth on his wiues loyaltie and the reproch of children on the report of her dishonestie Woman is the weaker vessell and therefore must man beare with the infirmitie of his wife as she endure the impatience and imperfection of her husband Woman is the author to her husband of much good or ill as she is indued with the grace of God or the malice of the diuell Woman faire and proude and wanting wisdome is a looking-glasse of vanitie and a miror of inconstancy idle fantastick desirous of nouelties disdainfull chargeable a daintie feeder a gadder a talker and euery way irregular Woman is seldome pitied in her teares for they commonly proceede either from anger or deceit anger that she cannot bee reuenged deceite that shee cannot haue her will in wantonnesse and libertie Woman is endued with the same vertues as man for there hath beene as valiant wise godly magnaninous pollitick iudicious great spirited and learned women as men yea our histories are filled with the glorious actions and famous conquests of woâ— as well as Emperours or other persons of honour elloquence learning and iudgement A whore I am of shame a scorge of sinne a sincke My lifes-flame quencht it like a snuffe doeth stincke A whore hath many significant names as filth curtisan queane strumpet puncke light-hus-wife concubine leman Ioue mistresse and infinite other fictions according to mens fantasies but all concluding breach of chastity and contempt of loyaltie either to virginitie or mariage A whore once prostituted to lust will hardly bee reclaimed to honesty and there is more hope of a branded thiefe then an impudent whore A whore is like a horse-leach for as it sucketh the blood from corrupted bodies and neuer falles off till it swel with fulnâ—sse So playes the whore with our substance and best blood in our bodies and neuer leaues a miserable besotted man till she haue fethered her nest and filled her coffers nay till shee hath emptied the bones of marrow and the purse of money A whore is knowne by the boldnesse of her face pride of her eies wantonnes of countenance vnconstancy of her lookes gaudines of cloathes giddines of gate immodesty of her gesture loosenesse of her behauiour licenciousnes of her words leawdeof her actions A whore is of the nature of Astrology an art of all men embraced and practised so a whore is railed and reuiled of euery body for her â—ilthy conditions and yet courted and embraced
to the disgrace of nature Beauty that breedeth loue is the forgetfulnesse of reason and their wits are troubled with the studie of idlenes Beauty in a strumpet is a faire ripened fruit to please the eye but if it be rotten at the hart it cannot relish the taste Beauty of women ouercomes the weaknes of husbands whereupon Themistocles son merily vpon a day brake out into this pretie speech touching his mothers power in the state What I will my mother will what my mother will Themistocles vvill and what Themistocles will the people of Athens will Beauty is one of the three things that alters the condition and nature of man for Aristotle obserued that pride women and wine ouercame all the world Beauty of Apame in Esdras ouerawed Darius greatnes For as hee tooke her in his armes to gaze vpon shee would take the crown off his head to play withall sometimes putting it on her owne and then againe on his Beauty is held a diuine grace and of the ancient Phylosophers much esteemed For Socrates named it the tyrant of short time Plato a priuiledge of nature Theophrastus a silent deceit Theocrites a delightful hurt Carneades a solitarie kingdom Domitius said nothing was more gratefull Aristotle a tongue-tied eloquence Homer the glory of nature and Ouid a grace of God Beauty of the world pleaseth the eye of nature but the contemplation of heauen rauisheth the soules of the Elect so that there is great difference in outward and spirituall beauty Beauty and comlinesse euen make beasts proud for when a horse is young vvell shaped perfectly managed and richly adorned he is as proud of his own beauty as his master that hath him to serue his turne Beauty of a new house may consist in outward building faile in seruiceable continuance when an old Castell is stronger for defence and will endure to the owners profit Beauty of the proudest is momentary for age sicknes are her enemies that many times they preuent her ostentation with vntimely accidents Beauty sooner ouercommeth old men then enflameth youth for old wood doth sooner burne then greene sticks But then it is strange how ridiculous they make their grauity which should rather be imploied to study in bookes for wisedome then looke on babies for recreation Beauty of a curtisan is a meere trap to deceiue one and a worse danger for the one peraduenture catcheth but our goods or bodies but the other rauisheth both our senses and harts Beauty is a very Lamia of wit for Samocratius Nigidius and Ouid writ many bookes of the remidies of loue and vsed none themselues So they all three died persecuted and banished not for those offences they committed in Rome but for the loues they attempted in Capua Beauty of curtizans cannot be auoided but by flying the conuersation and eschewing the occasion for in causes of loue wee doe see many escape that absent themselues but very few that tary abide it Birth Birth to the bodyes life doth entrance giue And Death vnto the soules then die to liue BIrth bringeth life into light a good life is better then a learned for hee knoweth enough that from his birth keepeth an vnspotted conscience Birth is like a messenger of gladsome tydings for how euer the night may be full of sorow yet ioy commeth in the morning that a man-child is brought into the world Birth life enioy the vse of sence but the soule hath the vse of reason and therfore as the reasonable soule is more precious then life so ought the life to bee spent to prouide and regard for the soule Birth bringeth vs into a laborinth of sorowes and therefore not to bee loued when death is but a short paine and therfore not to be feared Birth and life full of offences make men miserable but to die vnfaithfull is vnpardonable 〈…〉 to be borne to destruction and 〈◊〉 to die 〈◊〉 then liue without 〈◊〉 but when a happy life and godlie end conclude our time then is the soule at rest Birth is the cause of life in this 〈…〉 cannot warrant how long For 〈…〉 life is but a span and the continuance but a shadow so that nothing is so vncertaine as life nor so sure as death Birth setteth the loome of life 〈…〉 whereon we 〈…〉 many daies and many dangers Birth is the cause of 〈…〉 of many fathers yet 〈…〉 who is the 〈…〉 answered the 〈…〉 lies of which 〈…〉 the world Birth and 〈…〉 thinke of any 〈…〉 remember 〈…〉 is a meere birth 〈…〉 Birth of friendship 〈…〉 kindnes so that 〈…〉 dies loue and 〈…〉 Benefits Vnthankefull men hurt others for they let The hand of Grace to pay kind Natures debt BEnefits without all exaction require all thankfulnesse we must therefore blesse God for his bounty be ioyfull in his mercie and faithfull in our loue toward him for both Benefits haue sometimes a taste of bribery and there is a fault both in the giuer receiuer if honour be thereby purchased Benefits of magnificence are not measured by the smal desert of the receiuer but the noble bounty and disposition of the rewarder so Alexander giuing a citie to an inferior person who thought it ouermuch for his merit answered him that though it was too much for him to receiue it was not too much for Alexander to giue Benefits growe weary euen in common passages when men bee ingratefull but to make comparisons for good turnes breedeth an euerlasting hatred Benefits that are weake make a mans trauaile greeuous and when they seem wrested perforce they lose a grace in their acceptation whereas a timely reward is like raine to a barren land or a pleasant shewer in a distempered drought Benefits haue an excellent sound in their signification Etimologie for being deriued of bene-faciens or doing well they must needs do well that bestow good turnes as they doe not amisse that deserue them Benefits makes beasts remember their benefactors For in the story of Andronicus the slaue when he was to be cast into the Lions denne at Rome the principall and strongest amongst them not onely abstained from hurting him himselfe but kept others apart from any outrage against him And this was the cause this Lion he had healed long before in Affrica when he ran from his M r. and hid himselfe in his caue which now remembred him in requital in Rome when he was there to be deuoured The story is in Aulus Gelius and enlarged by Gueuara in his Epistles Benefits bestowd without desert shew some want of iudgement but receiued without requitall or thankfulnesse absolutely conclude an vnmannerly and ill conditioned man Benefits in time are the true blessings of friendship otherwise they may come when wee need them not and so lose the grace of acceptation or too too late and so lose the life of their effects thus an early frost is ill for fruit and great raine noysome in haruest Benefits from God are blessednesse in this life and eternitie hereafter
man is chuâ—l shâ— for kâ—owing nothing but plaine honestie he prâ—ctiseth the same and making a wonder at flattetery and ceremonies hee either absenteth himselfe or comming abroad vseth his owne customs The Country man is the nurse-childe of warre for whereas a souldier must endure misery and wants it may be done the better if the body be accustomed to labour and sparing Country life is vnapt for cunning for when a husbandman would practice deceit hee resembleth the fielde-mousâ— that would faine come into the Merâ—â—ants buttery with the City mouse to seed vpon beâ—teâ— and delicater viands then his countrey 〈◊〉 bâ—â— when the Butler came rushing in the citie mouse had his place of retyring â—he other knew not where to goe and so continued in a great perplexitie till set at liberty he would aduenture no further to hazard his safetie to liue sweetlie by subtiltie Country life is blessed in imitation of nature for they vse the night for rest and the day for labour whereas idle liuers incurre the woe in the Prophet by making day night and night day sitting vp by candle light in pleasure and sleeping in the sunne-shine in idlenesse Country life is seasoned with experience for he saith not to his seruants Goe yee but Let vs goe if hee cannot doe so hee were better keep the plough at home and his cattell out of danger For the eye of the master maketh the field rich and the horse fat Countrey life hath a touch of pride for how-euer the huswise bee attyred at home shee will goe as neat and cleanlie as shee can to the market as finelie to the Church though a carnation girdle a silke apron a hat lined vvith veluet and a fringd paire of gloues are ornamentâ— for a fiue hundred pounds portion and in this generally the excesse of women deserues restraint and limitation that they spend not aboue their husbands reuenew nor exceede their place and proportion Countrey life is euery way commendable vvhen it comes in her ovvne colours but to aduenture on the Cities nicetie the Courtiers brauerie the Gentlemans libertie the Souldiers prodigalitie the I awiers cunning and the Merchants subtiltie resembleth a hansome woman that to follow the fashion spoileth her face by painting A Countrey man in times past did not knovve what Vsury meant but by heare-say for many a good house-keeper liued well loued his vvife brougâ—t vp his children paied his seruaunts 〈◊〉 ged the taxes gaue almes and inuited his neighbours yet neuer â—avv tâ—nnepounds at once in his coffers nor â—uer desired more then meanes of in honest life A Country man is thus farre a good fellow he will meet you at the Alehouse to make merry at the market to bargaine at the faire for prouision at the Church to pray at the field to doe his worke and at the next Pariâ—n to renue his acquaintance but will sildome come to your house or inuite you to his lest a greater charge come vpon him and the spending of time hinder his necessary businesse Country life is peaceable and he that will serue God quietly may there bee exempted from the worlds vanitie though not from the diuels subtilty Cuckold T is not the name so full of game I feare But hate the falshood and a forraine heire A Cuckold is a kinde of creature as mad fellowes say which God neuer made man cannot endure women cannot iustifie the diuell cannot challenge the world cannot banish nor time cannot alter A cuckold is a deuise of the diuell against the peace of mankind for as at the first he caused the woman to deceiue the man to his vtter condemnation now hee instructeth her to abuse man to his infamous derision A cuckold is an vnpreuentable destiny the breach of loialtie and an vnsufferable wrong not for the losse of credit in himselfe but for feare of bastardie in his children For when a wife care once play the whore the man dare neuer after trâ—sâ— her and euen those children which by probability are his own shall be euer after subiect to suspition A cuckold hath many signifiâ—â—nt explications but onely one true definition which is when a man hauing maried an honest maiden findeth her afterward transported with the loue of another and onely one other who diuideth the stakes and conuerseth in friendship A cuckold is abused with this secret of nature to loue him best that 〈…〉 wife and trust him most tha◠〈◊〉 soonest deceiue him A cuckold many times takes vp◠〈◊〉 owne clothes to bee beaten for in bringing wanton company to a wanton woman it is as putting fire and toe together Nay such is the basenes of some men that they marry wiues of purpose to make them whores and care not for any reputation so they may liue at ease and riot by their dissolution A cuckold thinks himselfe safe if he can auoide the name of wittall For hee thinks men may conceiue much water goes by the mill which the Miller knowes not of and an honest man may bee ignorant of his wiues wickednesse but to giue way to filthinesse and yeeld to a wiues prostitution is a beastialitie contrary to nature and reason A cuckold is mocked with hornes because of double iniury another man lyes with his wife and his child hath two fathers A cuckold that knowes it not is questionlesse of a good beliefe and so beares with that he cannot remedy but hee which knowes it is of an admirable patience endures more then man can suffer Death I am the end and yet beginning too Of life for life then take heed what you doâ— DEath oftentimes maketh the simple heart afraid vvhile the faithfâ—ll soule is halfe way at heauen and ready to meet with God Death maketh the wicked to raue vvith feare of their damnation whilst the righteous are rauished with ioy of their dissolution and neerenesse to heauen Death is no more to be feared then age for one followeth another and 〈◊〉 of both to bee preuented by any â—â—iendshippe authoritie wit force or entreatie Death in it selfe is indifferent to all 〈◊〉 much the more dangerous by how much we are afraid of it and knowe not what followes Death depriueth a worldly man of all â—is treasure but the diuell cannot robbe the faithfull of his comfort Death may boast of famous and gorgeous sepulchers but no man would willingly be buried in them for what man had not rather liue in a narrow houell then in a large sepulcher Death hapneth to young men suddenly to old men timely It stands vpon old mens thresholds behind young mens dores before old mens faces behind young mens backs young men may die soone old men may not liue long Death commonly presents the rich vvith feares the poore with comforts concerning their future estates For she tels many poore men who are buried in Church-yards that their soules shall rest reioyce in heauen and many rich men who are buried in stately sepulchers that they shal be tormented in hell Death well
Princes can raise men to Honor noblenesse offices and authoritie yet lay it not in their power to enlarge vertue good conditions and the renowne of ancestors whereby and wherein a true Gentleman is best known and shines most brightly Besides my friend quoth he with what colours of prosperitie canst thou florish thy estate And it like your Maiestie the Farmer replyed my inheritance is raised on the degrees of fortie pounds a yeer Alas said the King the times are now corrupted and that may keepe thee as an honest man but will neuer maintaine thee for a Gentleman Generosity disclaimeth vilenes sluggishnesse niggardlinesse maliciousnes lying and cowardlinesse so that in a Gentleman though there may be found somewhat to be reprehended yet there ought not to be contained any thing worthy of reproach and infamy Generositie is more aduanced by noble and vertuous auncestors then by wealth or inheritance for to descend of noble bloud doth not onely honour vs but prouokes vs to be vertuous Generositie doth lead vs to honour and teach vs to amend our estates whereas infamie doth tempt vs to be desperate Generositie doth cause vs to attend and be seruiceable to all Ladies and Gentlevvomen but especially to forbeare them in matters of contention and with curteous demeanor to perswade them to the right Generositie was so esteemed amongst the Romans that the law Prosapia ordained that when contention did arise for the Consulship then those which descended of the Siluians Torquatians Fabricians should be preferred Generositie is an ordinance of GOD for Christ himselfe came of the noble Tribe of Iuda GOD. Vse reuerent words of God that ruleth all For at his pleasure thou shalt stand or fall GOd is incomprehensible in wisdome absolute in power vnsearchable in essence glorious in his graces infinite in mercy inuisible in person infallible in word vnspeakable in bounty matchlesse in maiestie and endlesse in his abiding God maketh men wise through his feare affordeth honour by his seruice yeeldeth life to his belieuers sendeth happinesse to his louers yeeldeth comfort to his obseruers and crowneth his martyrs with euerlasting happinesse and eternitie God hath his seat in heauen his footstoole on earth his church both in heaueÌ„ earth his kingdom among his Saints and blessed are those soules which make their bosoms his temple God is more dishonoured in blasphemiâ— then Kings endangered by conspiracie God will haue mercy where faith pleades penitencie and not sacrifice and the angels reioyce at the conuersion of a sinner God hath told vs what wee ought to doe and therefore wee ought to looke no further for if we turne back againe to mens inuentions we shall seem to despise God and trust in man God is of that excellencie in his properties that euen heathen Philosophers especially Clcero haue said that as man by his wil moues the members of his body so God by his almightie will moueth all the parts of the whole world God is more honoured with the hart then the lips the poore more releeued with the hand then the tongue God the Father The fear of God is the learning of the wise the grace of God is the glory of the learned the peace of God is the rest of the faithfull the loue of God is the ioy of the Elect. God for his greatnesse is to be feared for his goodnesse to be loued for his wisedome to be admired for his loue to be honored for his grace to be serued for his mercy to be praised for his iustice to be reuerenced and for his glory to be adored God onely is the height of power the essence of goodnes the depth of wisedome the life of loue the spirit of grace the nature of mercy and the eternitie of glory God was before all times and is aboue all things the onely life of beeing and beeing of life God the Sonne God so loued the world that his sonne Iesus Christ liued in the same and died for the same to redeeme the Elect out of the hands of the Diuell No man euer spake as Christ did for hee spake as with authoritie and power No man euer liued as Christ did for hee liued without sin No man euer loued as Christ did for hee gaue his life for his beloued No man euer did as Christ did for he healed the diseased droue out the diuels out of the possessed and raised the dead to life No man euer healed as Christ did for hee onely spake the word and it was done touched the sore and the party recouered yea the hemme of his garment had vertue sufficient to stanch blood No man euer sailed as Christ did for hee walked on the seas and bad Peter come vnto him No man euer sweat as Christ did for hee sweat water and bloud No man euer feasted as Christ did for hee turned water into wine and fedde many thousands with a few barly loaues and fishes No man euer died as Christ did for he conquered death and hell by his passion Therefore is hee aboue all for his wisedome to be admired his life to be commended his loue to be loued his power to be feared his death to be honored and his passion to be glorified God the holy Ghost God the holy Ghost is the full perfection of the deitie the third person in Trinitie the spirit of life the life of grace the comfort of our soules and the assurance of our saluation God the holy Ghost is neither created nor begotten but proceeding is the breath of heauenly influence the protector of our weaknesse against the strength of the diuell the conqueror of tribulation and the assurance of all spirituall gifts God the holy Ghost is the clenser of our filthinesse the preparer of our hearts to receiue good gifts and the preseruer of such infused vertues as are poured into vs. God will haue his owne word stand for a law his law to giue vs directions to know the truth his truth to be embraced before the earth or the world and the world to be hated in respect of eternall saluation God will haue all or none for wee cannot serue him and Bâ—all we may not looke vp to heauen and think on transitory things wee may not lift vp our heads on high haue our harts below in the world God and the Diuell are so opposite that though the Diuell neuer stirreth but as far as God permitteth yet doth hee practice nothing but to abuse God and confound man God cannot bee resembled to any liuing thing nor worshipped vnder any forme or shape of a creature God is the author of truth the diuell the father of lyes man the inuenter of vanitie woman the seducer of man and all other things and creatures the subiects of man God is onely the searcher of harts the discouerer of hypocrisie the reuenger of iniuries the entertainer of all persons without respect and the maker of vvisedome foolishnes God is not to be deceiued with mans deuises nor ouer-reached with mundane policie
God is loue and he that meaneth to dwell with him must loue his brother loue himselfe loue God loue all that God hath made for God made nothing but what is good nor must wee loue any thing but what is good God yeeldeth such plentifull matter to discourse on that I must conclude vvith the Phylosopher and take two daies respite to tell you what God is and if you come then to knowe further I will take foure and if then I will aske eight and so aske longer and longer For the more you meditate the more you may and when you suppose to haue done you haue further matter to begin withall Grauity Like mee they looke that well do signiorize Themselues and others Rulers that are wise GRauitie is an honourable ornament but sometimes it represeâ—teth bad colours to shadow a deformitie for a foole and an hypocrite may appeare both sad demure and sober Grauitie and orderly silence shewe a true vnderstanding when a fleering countenance discouers dissimulation and folly Grauitie in a Tyrant is a dangerous note of tyrannie and vvhen hee seemeth setled to study it is commonly to contriue some bodies destruction Grauitie is not so sutable to a young man as an old yet doth it not amisse in either if not counterfeited or ouer-much affected Grauitie cannot be dissembled by a foole for as soone as euer hee setleth his countenance he discouers a change and in the very restraint bursts out into ridiculous action in one manner or other Grauitie is most necessary in a Iudge ouer criminall causes as well for the reuerence of his place as to strike a terror against offenders not to hope for mercie hovv euer it may be affoorded vpon ture repentance Grauitie is made known by a quiet minde reposed speech decent actions comelie gesture sober countenance stately gate ciuill behauiour sildomnes of laughter Grauitie must not dally with a matter of importance nor encline to derision when a man in distresse stands at his triall for his life Grauitie may be dissembled by corrupt officers to the abuse of iustice and ouerthrow of sutors who haue confidence in the Magistrate Grauitie in religious men hath a due of reuerence when they studie Gods glorie their own saluation and the peoples edifying but to make grauitie onely a step to vvorldly preferment is the diuels policie Grauitie is the fame of a Matron the reuerence of a Bishop the comlinesse of a Iudge the maiestie of a Commaunder the cunning of a Scholer the hope of a Physitian the dignitie of a Lawyer the honour of a Councellor the louelinesse of age and the deceit of youth Grauitie cannot endure scurrulous foolerie idle Iesters inconsiderat talkers palpable ribaldry wanton enterludes impudent behauiour lasciuious demeanour and childish exercises Grauitie sometimes couers ignorance and although pride may be suspected yet it tempers it from violence and rage Grauitie is commonly a companion to Religion for from a Countesse to a country-wench if she but seeme to serue God she will shew it in a sober looke and decent attire Grauitie keepes both men and vvomen from outward burstings out of follie and indeede shadowes manie imperfections Grauitie is much abused when an officer vnder colour of State vvill not orderly admit a petitioner to tell his tale Grauitie is assumed on a sudden in the selfe-same persons vpon notable changes as when a Courtier is preferred to be a Chancellor and a Chaplen to be a Bishop a seruant a master a young Gentleman a Iustice a Merchant an Alderman and such like Honour On Vertue still I waite and though I doo The vertuous waite both for on me too HOnour that breedes forgetfulnesse of goodnesse is wicked while the true eye of wisdom seeth all the world but vanitie Honour that is gracious is gotten by vertue and noble merit and is neuer at full height till vertue bring it to heauen Honour in his true definition is a certaine reuerence which one man yeeldeth to another extraordinarily for his vertuous merit and worthy desert so that it should not be wealth but vertue which should make an honourable man Honour is more great that maintaineth others then that which obtaineth for it selfe as wisedome which is imployed for the good of the Common-wealth excelleth that which aymes at a mans priuate ends Honour is persecuted by the enuious riches and liberalitie by the couetous and vertue by the vicious so that no man aduanced to honor can behaue himselfe so wel but he shall be sure to be watched by enuious eyes Honour hath certaine markes of preheminence both in high titles of dignitie and many ceremonies of attendancie and this they receiue by imitation and example of scripture For Abraham was called the friend of GOD Moses the man of God Iosua the great Captaine Gedeon a valiant man Iudas the strength of his brethren and Christ Iesus a Sauiour and Emanâ—el or God with vs. Honour in some cases is inferior to Gentilitie for the auncestrie of bloud must needes haue preheminence ouer a familie newly erected Whereupon I remember a story of Henry the eight who beeing entreated to make a clowne a gentleman answered suddenly hee could make him a noble man or person of Honour as in the estimation of the Common-wealth it passed currant but a Gentleman must boast of his famous auncestors vertues and his owne worthy merit Honour without desert is like a word without substance sense or wit and both may be incident to a foole Honour cannot consist in riches for so clownes may be honourable but in truth there can be no true honor in the loue of the world For Diogenes being asked who were the most noble answered the despisers of riches glory and pleasures of this life and the patient endurers of the contrary And Socrates said that true honour consisteth in the due temper of the body and the minde Honour though it be neuer so glorious cannot be greater then Salamons nor Salomons then the Lillies of the field Honour maketh worldlings happy in their titles but heauen is the ioy of the blessed Honour of a Soulder consisteth rather in pitying captiues then subduing of enemies this made Scipio so famous in Spayn who hauing a virgine of incomparable beauty brought vnto him when he vnderstood how she was betrothed to a Prince he not only abstained from her as remembring his owne honor but gaue the ransom which her father brought to redeeme her with as much more of his own vnto her husband in dower Honour is truly established when vertue is embraced but both must depend vpon graue and good actions Honour may be graced by fortune fortune may be great but the vertuous are truly wise and honourable and the godly truely noble Honour without desert is like a painted post without life or a fantasticall idol without a spirit or a flower without any sent Honor is most famous when men are borne of gentle parents rise to liue in great dignitie die in glorious
are Masters in their own Kingdomes but euery seruant shall be their fellowes in the kingdome of heauen Kings that flourish are the beauty of the Earth as Courts that flourish are the beauty of a kingdome Kings may not be abused in their titles nor God prophaned in his name nay to conclude you must not think euill of the King in your heart noâ— practise against him be he neuer so wicked Knowledge The world might starue except I make the feast And man by me doth differ from the beast KNowledge vnderstanding ioine hands with vertue and industry to crowne the life with wealth and honour so that by them foure men of base parentage haue come to place of high preheminency Knowledge hath an eare wisdome an eye trueth a tongue and vertue a heart which heareth soundly seeth cleerely speaketh wisely and thinketh heauenly Knowledge is like a tree whose root is in a reposed heart the blossomes are elloquent words and fruit worthy and commendable actions Knowledge teacheth how well to liue not how long the one wicked men commonly desire the other good men onely attaine Knowledge makes a Prince maiesticall in his Kingdome and the care of Counsellors is the key of the Common-wealth for thus are forren affaires discouered and home 〈…〉 and as for the 〈◊〉 and flourishing of a nation it can no way be established except all men know and vnderstand one another in those places wherein they act the Historie of then liues Knowledge sets the 〈◊〉 working and labour is the instrument of vnderstanding Knowledge remoues passion and makes vertue predominant â—uer folly so that her perswasion is both sweete and powerfull with the auditory Knowledge preuenteth a mischiefe before it come when hadiwist sees it not till it is past and gone puts on the helmet after the head is broken and shuts the slable doore when the steed is stolne Knowing much and doing little is lasines but to haue much and giue little is miseâ—◠〈…〉 action is the life of knowledge as good workes is the fruit of faith Knowledge taketh instruction of occasion and circumstances helpe knowledg to a method in proceeding but of all things the end must bee first foreseene and then the meanes applied in their due time Knowledge in the wisest mâ—n is troubled yea tormented with the losts of the flâ—sh the temptations of the diuell the treason of enemies and the importunity of friends In all which though we know what wee ought to doe yet we practice the contrary and take part against knowledge with our wicked affections Knowledge is grauelled about the secrets of the soule because God hath framed it after his owne image and no man can tell what God is by description Knowledge directed all your Philosophers and learned men in their exemplary learning especially such as studied diuine matters whereupon Thales Milesius hath taught vs that the most ancient of al things was God for that he was alwaies the most beautifull thing the world for that it was the worke of God the most capable was place because it comprehended all other things the most profitable hope for that all other things gone it onely remained the best thing vertue because without her there could no good bee spoken off the most swift the minde of man for in an instant it runneth through the world the most forcible necessity because it goes beyond all other actions and accidents the most easie to giue counsell to other the most hard for a man to knowe himselfe and most wise Time for that it followeth and obserueth all things Knowledge more delighteth in the food of the spirit then the body Whereupon Charles the 4. Emperour entring one day into the schoole of Prage and there staying more then foure houres to heare the disputations of excellent scholers vvas told by some of his Lords that it was time to goe to supper whereupon he replyed Ye that loue your bellies get you to your victuals for I am better pleased thus to increase my knowledge with these disputations then any other refections Knowledge teacheth vs that bookes are faithfull counsellers for Alphonsus of Aragon was wont to say that without fear enuy flattery hope of reward or any other passion whatsoeuer they did faithfully tell him whatsoeuer he demanded And Cicero called them deerly beloued books a pleasant houshold for if he would they would talke with him if not they were silent at his commandement they were nigh him without importunitie neither rash cruell rauening nor malicious but euery way affording satisfaction Knowledge most deceiueth a man when he is proud of his own conceit and so groweth to selfe-loue whereby hee starteth aside before he come to true knowledge indeed Knowledge doth not consist in much reading but in iudicious obseruation and orderly conceiuing how to adopt what hee reades to good purpose and vse when hee shall haue occasion Knowledge teacheth men both secrets of Art and wonders of Nature By it amongst others you may obserue that these three things are most firme in their operations suspition winde and loyaltie the first where it once entreth neuer parteth the second neuer entreth where it cannot get out and the third where it once goeth away it neuer returneth Knowledge leadeth to vertue vertue to estimation estimation to honour honour to obseruation obseruation to loue loue to heauen and these be the steps of the ladder of life Knowledge instructeth thus farre of the soule that the soule being alwaies one the same by her qualities and powers assumeth diuerse different titles as a spirit whereby we contemplate a sense whereby we see and feele a minde wherby we conceiue a knowledge whereby we vnderstand a reason whereby we discerne a will whereby we consent a memorie wherby we record an essence whereby we liue and all these are but one soule Knowledge of Philosophy is a good studie but a man must beware least in seeking for gold he lose not his siluer For Alchumistrie is rather a knauery then a knowledge Knowledge discouers the errors of auncient writings present experience feares not in many things to goe cleane contrarie and as it were flat against the face of antiquitie Knowledge teacheth a Gardiner to cull the weedes from the wholesome herbes the husbandman to till plough his seasons the Physitian to decipher the operation of simples the Artificer to fashion his work to the best formes and with the best aduantages and all estates sexes degrees perfection in the works of their callings Knowledge of a mans selfe onely makes a man wise how euer his bookes teach him the knowledge of many other things Knauery All feasts and companies I doe frequent But best I fare among the innocent KNauery makes men seeme good which are not but at last in deceiuing others they deceiue themselues Knaues and Pandars are the venome of a Court parasites and flatterers the poison of a Prince brokers and vsurers the cormorants of a city and couseners and cunny catchers
the vndoing of the countrey Knauery sometimes gains credit by chance as cunning without learning but yet the seed that is sowen by knauery for the most part makes an vnhappy haruest Knauery makes the heart false and a face of brasse to blush at nothing and outface any thing Knaues are impudent as fooles be importunate both a griefe to the honest and trouble to the wise Knauery boasteth of shifting wit and yet endeth with beggary while a vertuous heart is sull of grace and either obtaineth temporall blessings or is contented with that which it hath Knauery is meer fraud mockery of friendship when vnder colour of loue and kindnesse a man either discouers his friends secrets or worketh vpon his estate or makes way to entise and obtaine his wife or deceiueth the trust committed vnto him or leaueth him in misfortunes or indeed maketh a dissimuled shew of loue and falleth backe when there is a triall to be made Knaues in their knaueries are like swine that are wallowing in foule and filthy places who not onely bedurty themselues but raise a stinke to trouble others Knauery makes the Officer take bribes the Lawyer pleade in a wrong matter the wife to cuckold her husband the Merchant to play hâ—r querout when he need not the citizen vse false measures and weights and euery tradesman to vse his peculiar deceits the Mercer to mingle mice turds with his pepper the Artificeâ— to loiter the countryman to water his corne to make it weigh heauy the plow-man to make his furrowes too shallow and all men to abuse themselues and cosen other in their calling Knauery is an ouercunning of wit and craft which hath twenty tricks to cosen others but at the last of all others coseneth the author most Yet an ideot is a disgrace to nature and is neither profitable to himselfe or any other Knauery of one man troubleth a whole towne For as the windes doe make the seas to worke which now doe tosse now sinke the boat so when knaues practice their intended plot the trouble or mischiefe lights on some mans pate Knauery is an instrument out of the diuells budget and serueth for as many purposes as his workman will apply it vnto It is neuer idle and yet not wel imployed it is euer busie but deserueth little thanks for his labour Knauery still tendeth to deceit and yet is sometimes caught in its owne craft for a fox seeing a cock sitting vpon a tree called to him with these words Good morrow cosin 〈◊〉 tell you good newes There is a great peace made amongst all the liuing creatures of the world so that none may offend another therefore I pretheâ— come downe and let vs talke a little merily together of this world Indeed said the cock these are good newes but what 〈◊〉 those two dogs that come with open mouth toward thee Whereat the foxe in a feare starting and looking behind him stayed a little Why how now quoth the cock if the newes be true why feare you the dogges O quoth the fox I beleeue the dogges haue not heard of it c. But by this meanes his knauery was detected and he went without his prey Knauery makes a villaine laugh euen going to hanging and as we say breake a iest of the gallowes but an honest heart findes matter of griefe and displeasure at euery offence of God and his neighbour Knaues can doe great euil out of a little wit when honest men can do little good wanting wealth Knauery is commonly either in wicked words or villanous actions yet sometimes sullen silence dissembles when most mischiefe is a working Knauery is the cause why the wicked are flattered and the good depraued The diuell sets both on worke and hee will pay them their wages Lawes All Nations liue in order peace and right When lawes do rule sway an arme of might LAwes make treason like the eyes of a Cockatrice which kill if they espy vs first with their venom but are killed if we discouer it in his poyson Lawes make a sword the seruant of iustice and a scepter the instrument of mercy as iustice must be shewed to the reprobate so must mercy extend to the penitent Lawes in misgouernd Common-wealths are compared to cobwebbes through which the great flies breake well enough escape when the little ones are caught and entangled â—awes were first made for want of loue so that a Realme without iustice is the harbour of vnrightâ—ousnes Lawes or if you will going to law require both charge and trauaile but miserable is that breath which is sold to iniustice for mony and terrible is that trauaile that vndoes the Master Lawes are broken by scorne and custome as for the fooles excuse ignorance howeuer it may goe currant when fauour admits it it is no plea against the fault or the penaltie Lawes that are commaunded by God are to be obeyed before such as are commanded by men and thou shall finde it better to goe to prison then to hell Lawes are like a paire of tarriers and hee that enters into them is like the treading in a Maze who goeth in with ease out with labour Or if you will the fellow in the horne who leapeth lustily into the great end but is squeezed at the going out of the small Lawes are made to terrifie offenders as Surgeons vse burning irons to festred 〈◊〉 and although a sharpe knife cuts quickly off yet now and then the violencâ— is flayed when it meets 〈…〉 â—awes are ridiculous without execution but an vpright conscience fearâ—s neitheâ— one nor other no more then a sound man feares the Surgeon Lawes that are quickly dispatcht are the suters lubilee as a fortunate voiage makes the Merchants holiday Lawes of all Nations and Kingdomes are reduced from three lawes the law of Nature which is gouerned by reason when a man doth that to another which hee would haâ—e done vnto himselfe the law of Nations which are sometimes framed by opinion when Kings and Common-wealths make ordinances for themselues people and the law of Custome when an vse or rite by little and little is brought in amongst the people which â—ependeth vpon the well or euill obseruing the same c. Lawes are infinite but they vnite the people in peace and concord which otherwise would soone faâ—l a 〈…〉 sheafe of arrowes is quickly broken one by one when the bundle is vntied 〈…〉 the people of Common-wealths kingdoms not vnited in loue and obedience to their lawes Lechery When lust doth master reason man 's a beast Raging in sin most loathsome at the least LEchery is loue abused in carnal delight and as scoffes are the superfluity of wit scabs of humours so is lust of desires Lechery is a filthinesse belonging onely to men for they against kinde and times abuse both themselues and others without any respect whereas beasts are limited by nature and how-euer they rage in their seasons yet are they moderate when the heat is past
but displeasure not â—aste but torment not recreation but confusion when in the enamoured there is not youth libertie and liberalitie Loue according to the world enstructeth young men to serue the liberall to spend the patient to suffer the discreet to haue skill to talke the secret to keepe silence the faithfull to gratifie and the valiant to perseuer Loue the Bee for her hony and allow her a good hiue but trouble not her labours lest her sting be vnpleasant Loue is seene euen in creatures void of reason for the Pellicane makes her breast bleed yea sometimes to death to feed her young and the Stork is not vnkinde to feed her old one in age Loue of all passions is the sweetest and treason of all villany is the vildest Loue in youth is full of kindnes in age ful of trouble in folly full of vanity in ielouâ—e full of frenzie and in necessity ful oâ— misery Loue was an old nothing to exercise wit in idlenesse and is now a new nothing to feed â—olly with imagination Loue is begotten by the eyes bred in the braines walks in the tongue growes with the flesh and dies in an humor Loue doth trouble wit hinder Art hurt nature disgrace reason lose time spoile substance crosse wisedome serue folly weaken strength submit to beautie and abase honour Loue is wills darling patience triall passions torture the pleasure of melancholie the play of madnesse the delight of varieties and the deuiser of vanities Loue is the virgins crack the widowes crosâ—e the bachelers bane the maried mans purgatory the young mans misery and the ageds consumption a fained god an idle fancy a kinde of fury in some a frenzie Loue is the abuse of learning the ground of enuy the stirrer of wrath the cause of mischiefe the disquiet of the minde the distracter of the wit the disturber of the senses and destruction of the vvhole man Liberty I rather had abroad my selfe engage Then with the Larke liue in a golden cage LIberty is such a priuiledge of nature that the bird had rather flie in the open fieldes then sing in a siluer cage or princely banqueting house from which euen with gladnes if an escape can be made she flieth away Liberty hath bin so precious euen amongst Cities and Countries that many of them haue destroied themselues rather then be subiect to their conquering enemies Witnes Numantia who from her ancient originall of Greeks and immitation of their honorable maintaining their liberty set fire of all they had and after killed one another Liberty is so sweet a delight that it hath made kingdoms forsworne and Princes breake their vowes which necessity enforced witnes al the tributs that France England Denmarke and other Countries haue payd to one another and for vvhich whole Armies haue been leuied battailes fought thousands slaughtered Cities deuasted Countries ouer-runne and people brought to ruine and all to maintainâ— their libertie Liberty hath caused many rebellions and taught great Princes admirable lessons of magnanimitie For when Zenobia Queen of Palmira had lost her husband Odenatus shee raised warres in Syria against the Romans to maintaine her liberty but at last ouercome by Aurelianus the Emperour and carried in tryumph to Româ— shee there died in sorow for the losse of her libertie Liberty is a bewitching pleasure for it bringeth vs to pouerty for rather theâ— vvee will take paines or serue in some honourable attendancie we will be idle as vagabonds and abuse libertie in wicked and abhominable liues Libertie is cause of all disorder for if the licencious be not restrained by law terrified from offending by punishment and detained in obedience by denialâ— of libertie they would runne at randome to all vices and set open a larger fielde of intemperancie Liberty is the mother of wantonnesse and therefore as in a Citiâ— there be many watches Courts of gard gates defended rounds walking and Sentinells standing to keepe men within their houses at vnseasonable times so in the libertie of our liues there be diuerse vertues to suppresse our rebellious thoughts and as it were put in prison our impious cruptions of frailetie Liberty many times proceedeth from honorable respects and causeth losse of life before losse of reputation as in the story of Sophoâ—isba may appeare whom when Masinissa had promised Scipio to deliuer into his hands because hee would performe his word and defende her glorie from captiuitie hee caused her to poyson herselfe and so rendred the dead body to the Romans Libertie is the iewell of life and comfort of our verie soules For if wee be free it makes vs the Lords seruants and if wee be seruants it aduanceth vs to be the Lords free-men so still we must be at liberty from sinne to auoide the seruitude of Hell Liberty is a good mother of many bad children for sloth idlenes licentiousnes vanity wantonnes abuse of time pouerty and wants are many times the birth of her trauels and become monsters in the world through the abuse of libertie Libertâ—e in a young man is as dangerous as laciuious talke to an aâ—â—orous virgin for both tend to destruction and without speciall graces there is no preuention of ruine Libertie makes the deere leapâ— the horse neigh the calfe skippe the lambâ— play thâ— cony â—risk the dog wag his taile the â—ouirrell gamboll the ape mount the trees and all creatures reioyce for this benefite of nature Merchant I am if royall of that dignitâ—â— As bright by right makes my posteritie MErchant is a worthy coÌ„mon-wealths man for how euer priuate commoditie may transport him beyond his owne bounds yet the publicke good is many wayes augmented by mutuall commerce forren trading exploration of countries knowledge of languages encrease of nauigation instruction and mustering of sea-men diuersity of intelligences and preuention of forren treasons Merchant is onely traduced in this that the hope of wealth is his principall obiect whereby profite may arise which is not vsually attained without corruption of heart deceitfull protestations vaine promises idle oathes paltry lyes pedling deceit simple denials palpable leauing his friend and in famous abuse of charitie Merchant must bee cunning in diuers artes nay neede both learning and iudgement especially Arethmaticke Cosmography morallitie Rhetoricke vnderstanding to make vse of time and place and skill in his profession to knowe what is cheape to bee bought abroad and deerely soulde at home where ready money serues the turne and exchange of commoditie supplies the want how hee shall be entertained how long and how many times welcommed because in some places they are tied to precepts and limited to proclamations Merchant is no common freeman ouer the world as we suppose for euery countrey hath her seueral restraints he that trauels in the East may not goe into the streights he that goes into Indy cannot trade into Turkey not he that sends to Turkey haue busines in Stode or other places of our principall marts except he be free of those companies and
not onely hurtful vnto nature but hatefull both to God man Pride apparrels the wicked with costly raiment makes them thinke their speech like the voice of Angels and swallowes the praise and popular applause of men with greedinesse but let them remember that of Herode who was eaten vp with lice and wormes Pride threw the bright starre Lucifer out of heauen therefore must not man in the darknesse of the earth presume too high lest he fall into the like precipitation Pride maketh the minde greedy of power and then can they neither abstaine from things forbidden nor containe themselues within the compasse of moderation Pride causeth a man that hath the eyes of his soule shut vp from the light of grace to mount vp so high vnto vanitie that he falls down head-long into hell as a blind kite that hath her eyes â—eeled vp beeing thrown from the first mounteth vp on high so long as she can carry herselfe with her wings till at last beeing weary shee falls downe and dies Pride is the enemy to grace the scorne of reason and the absolute impediment of further progresse in goodnesse and learning Pride bred the fall of Angels the misâ—ry of man the curse of the earth and the torment of diuells Pride bedecketh the body deformeth the soule stores the Vsurers with mony and the prisons with misâ—rie For many a man to go in braue apparrell runnes ouer head and eares in the Mercers bookes til stumbling at the heape of his debts hee falls headlong into a cold and comfortlesse poore and penurious prison Pride made the Painters complection the fantasticks inuention the rich mans ambition the fooles correction and the beggers conclusion Pride or a proud man in gay apparrell is like a prety virgin who playeth the counterfet Queene amongst other mayds puts on a sober and yet stately demâ—anor and will all that day scarce speake nor looke vpon her fellowes but at night when she puts off her apparrell then she bids them all good night and goeth home perhaps to some poore cottage from whence shee came in the morning So I say is it with a proud man who all the daies of his life from the brauery of his purse ouerlooketh all his poore friends and neighbors but at the night of his dayes when he must be stript out of his richest ragges and is going to his graue theÌ„ perhaps hee bids them all good night when he is going not onely to the earth from whence hee came but it may be to hell from whence he shal neuer returne Pride is vnprofitable for a Commonwelth when the superfluitie of one night serues the necessity of many and the disgrace of a Common-wealth when a man shal care more to satisfie his owne vaine-glory and outward vanity then respect the profit of his country the praise of vertue the paterne of humilite the example of sobriety the times necessitie the complaints of pouertie Pride hinders charitie endures no equalitie loues flattery murmureth at superiors triumpheth ouer inferiors and wil admit of no humble thoughts Pride robbeth the heart of wisedome the mind of vnderstanding the spirit of grace and the soule of saluation Pride or a proud man that is cladde in colours like the Knight of the Rainebow or bedawbed in gold like the calfe of Horeb feeles neither the burthen of sinne that lyeth heauy on his soule nor the weight of a whole lordship that hangeth heauy on his shoulders Pride ingrafted by nature is somtimes tollerated in a great estate but if the same party come to deiection then doth pouertie expose his pride to the greater hate and contempt Pride is many times augmented by honour as we say Honors change manners so that a man otherwise well disposed when hee comes to preferment not onely alters the course of his life but the qualitie of his very soule Pride without controuersie is the diuells hooke to pull sinners neerer to him and can catch a man a farre off without anie other baite then the hast of him who of his owne accord doth come too fast on Profit Ianus they say had double face but I Haue double hand and tongue to silch lie PRofit is a kinde of witchcraft draweth so fast downward to the earth that we haue no leysure to looke towards heauen though it be lawfull to liue by honest gaine if couetousnesse carry vs not beyond good conscience through ignorance that carelesnesse of the world is the way to true happinesse Profit maketh a churle thankfull yet hee that is onely gratefull in necessitie deserueth small praise and lesse pitie in his penurie Profit forgetteth former paines and patience worketh a passage through many difficulties Profit which commeth by seruants maketh them worthy of their wages as a horse that trauailes is of his oates Profit will quickly decay if either a man sell much and buy little or buy much and sell little or buy little and sell nothing at all so that all men which liue by profit must proportion their layings out to their gettings at least Profit maketh light ballances false measures both are an abhomination to the Lord. Profit is the desire of many men and losse their griefe but when their faith growes to suspition their loue is at the dore to be gone Profit many times comes in freely as the Bee brings her hony like a sweet seruant to the hiue and gathering from many things labours to enrich onely one but there is small profit to take from one and disperce amongst many Profit is got by labour and labour that brings profit is sweet to the patient but the impatience of a foole that wil not persist nor can stay to expect loseth his profit and may leaue off his trade Profit is vnlikely to rise to any great matter when the haruest is troubled with wet wether yet may a latter spring recompence the losse of the former ill season Profit in a base trade may befoule the fist but the gaiue of briberie will deforme the soule Profit comes in with cheerefulnesse when a good haruest makes the Farmer feast his neighbours as faire wether and searoome glads the fortunate Merchant Mariner and makes them spend frankly when they come home Profit which is honest needes little cunning but true endeauours and orderly dealing Quietnes Wherein can honor wealth or pleasure thriue If I their pleasure do not keepe aliue QVietnes is the paradice of conscience where a man walkes merrily when all the world is in a hurly-burly Quietnes of minde is setled with comfort when wee feare not the contrary and are so prouided against mischances that when they happen they cannot disquiet vs. Quietnes makes sleepe like a sweet refreshing showre to the senses but slothfulnesse dulls them like a glut of raine On the contrary a setled melancholy makes way to madnesse if it be without rest or intermission from continuall and intentiue cogitation Quietnes of minde ioyned with quietnesse of body makes the estates of
villany but he which doeth so may goe to Hell with his cunning and leaue his habit behind him Religion consisteth not in benefices or dignities of the Church nor in a couetous zeale that eateth vp the house of God nor in a malitious spirit that enuieth the reuenues of the Church but in the fruites of vnfained faith and feruent loue Religion inspired with grace keepeth vs in friendship with God and defiance of the Diuell Religion truely entertained onely rauisheth the soule howeuer Philosophy delighteth with knowledge and looke how excellent the soule is ouer the body by so much Religion surpasseth all sciences in 〈◊〉 world Religion for the summe and most materiall points consisteth of two parts either begging of mercy or giuing of glory either prayers or praises Religion filleth the mind with Gods graces and then it careth not for worldly pleasures as full stomaches euen despice hony combes Religion teacheth vs that in the booke of God lieth the tresure of the soule as pearls are found in shels and gold digged out of the earths entrailes but herein is great difference these cannot be got without cost labour toile danger torment of mind and trouble of bodie but Gods graces are obtained without money yea all may come and buy for nothing Religion teacheth vs to be godly howeuer the world may suppose it good to be wise and better to be rich c. Religion teacheth vs the way to heauen truly yet will Astrology measure the firmaâ—â—â—t Cosmography describe the earth Magick search into hel the Mathematicks discouer the secrets of nature and Philosâ—â—hy direct our liues but all is to no purpoâ—e without the knowledge of God which consisteth much in knowing our selues Religion is but one trueth and the onely true worship of one God and he that is of any more then one is the diuels Chaplane Religion teacheth all sorts of people how to finde in the Scriptures sufficient authors and writers for any purpose whatsoeuer As a statist may looke vpon Moses A Captaine Ioshua A stoute man Sampson A King Dauid and Salomon A Prophet Samuel Daniel and the rest A Courtier Nehemiah A Shepherd Amos. A Lawyer Ezra A Coustomer Mathew A fisherman Peter A Phisitian Luke A Gentleman Iohn A persecutor Paul And a conuertist Timothy Religion tels vs plainly that he which 〈◊〉 not into the Communion of Saints shall neuer attaine the remission of sinnes Religio sheweth that he which seeketh God with a faithful heart and loueth God with a ioyfull heart and ioyeth in God with a thankfull heart hath a gratious blessing a blessed grace a continuall comfort and an endlesse happinesse Religion saith that the feare of God is the learning of the wise the grace of God the glory of the learned the peace of God the prest of the faithful and the loue of God the ioy of the elect Religion assureth vs that he which reades the booke of God findes a glorious history he that beleeues what he reades hath a gratious inspiration he that remembers what he beleeueth hath a blessed memory and he that maketh the right vse of his remembrance hath the perfection of vnderstanding Religion warranteth vs that impatience is the sting of nature and presumption the pride of sinne while humility is the ground and grace of vertue and and quietnesse and contentation the blessing of grace Religion heareth Christ by his word beleeueth in him by his grace liueth in him by his loue and ioyeth in him by his spirit Religion guideth vs to repentancâ— and repentance powreth out incessant prayers and true prayers will pierce the heauens whilest worldly securitie goeth to hell like Diues and the diuel with a merry gale Religion is vnited thus farre with Philosophy that euery thing feares a superior and higher power as the deer fears the hound the partridge the hawke all creatures man and man God Religion goes beyond superficiall knowledge or worldly vnderstanding for it lifteth vp our soules to God as to the author former and gouernour of all and whosoeuer knoweth him shall neede to know no other thing Religion maketh the stomach to hunger for grace and so to feede on the bread of heauen and the soule to thirst for drinke and and so to carowse the water of life Religion saith that true repentance commeth by these degrees sadnesse of heart sorrow for sinne confession of the mouth promise to amend and endeuouring to make a full satisfaction both in word and deede Religion tels vs that such 〈…〉 vs at the day of our death such wâ—ll hee pronounce vs at the day of Iudgement Religion telles you that tâ—e â—â—hest iewell in the world is the word of God because all the world cannot buy 〈◊〉 it is the cheapest thing in the world because it is to be bought of free cost Religion telles vs that when a Churchman growes couetous and a gentleman prodigall while the one is walking to beggerie the other is comming to ignominy and both are going to hell Religion teacheth vs neither to offend the righteous nor affect the wicked lest God reuenge the one and the diuell reward the other Religion makes conscience to confesse truely when pollicy causeth vs to conceale or beguile cunningly Religion is scandalised in the varietie of fects but in the vanitie of sinne is the misery of our soules yet say what you can there is but one God and one faith nor can be but one true Religion Remembrance I am the store-house both of good and ill Then vse me well and I will glad you still REmembrance is Cleanthes his library and learning with vertue is a steppe to honour Remembrance of the goodnesse of God toward vs makes vs relieue the misery of the poore regard the vertue of our seruant and respect the loue of our friend Remembrance of former comforts and excogitating of future goodnes are the reliefe of a vertuous minde Remembrance may contriue a way how a man may best beare his misfortunes either by recounting if he euer had any greater in times past or to see thousands of other in as ill estate as our selues Remembrance is a great officer in Princes courts for except all places are orderly supplied to the honour of the Prince and the good of many particular men which cannot be done except memory oâ—der the businesse confusion will ouerâ—htowe all and disorder bring the court to an vprore Remembrance is sometimes the friend of reuenâ—e and many times the enemy of friendship for if iniuries are not forgotten and vnkindnesse put out of minde displeasure follows and one mischife commonly drawes on another Remembrance in some sence is an enemy to our saluation for if God remember our sinnes who can answere him or if the diuel be admitted to record our transgressions who shall dispute against him or trauerse the inditement Remembrance againe is the comfort of our soules for vnlesse God remember Dauids troubles he shall neuer bee released nor ouercome his enemies Remembrance is the onely treasurie