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
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
which vvho will attaine to must giue much take little seeke nothing and be thankfull whatsoeuer falls out Benefits from the suns light are not helpfull to the blind litle profiteth riches where the miser is we must therefore do good while we liue bestowe our good where we may doe good Benefits of good are quickly forgotten and nature is corrupted where the drosse of the earth drawes a man to the diuell Benefits sometimes make a man proud and elated when a man requited for a good action supposeth by and by his owne worth extraordinarie and so either vilipendeth the recompence or esteemeth better of himselfe then he deserueth Benefits after death makes the graue thank a man for his bountie and he that is miserable in life is a steward for hell Benefits receiued for flattery are worse then punishments suffered for truth Benefits are excellent trialls of mens dispositions for he that taketh in worth a smal reward shall bee sure of a greater but hee that growes proud of a great one shall want a small one and hee that cares for none at all meanes neuer to impart any to others Benefits wherein Courtiers reioyce are as they are bound to serue Princes they haue licence to craue of them as they endure many encombrances so they hope for great preferment as they toile in many iourneys so they participate of diuerse pleasures as they endure night watches they are glad of daily newes as they spend their owne substance so they supply their home necessities and as they wearie out their toilsome bodies so they recreate their disquieted mindes and at last according to their degrees growe forward to preferment Benefits multiplied to temporall prosperitie loued after with continuall greedinesse shew some token of following mishap Benefits tie vs to obseruation and keepe an honest man from speaking his minde so somtimes vertue is betraied to wealth and conscience made a slaue to respect Couetousnesse This is an ill which doth good most abuse Because it loues the good it hates to vse COuetousnesse maketh rich heires for a time but he that is blest of GOD is happy in his posteritie for euer Couetousnes is a spirituall idolatry an vnnatural misery a rich mans beggery a wise mans mockery a proud mans theeuery a poore mans tyranny a great mans infamy and a meane mans disquiet Couetousnes eateth vp the beauty of a commonwealth the honor of a kingdome the hart of the poore the soule of the rich Couetousnesse fills the Vsurers chest vvith trash the poore mans eyes with teares the good mans eares with wroth the mouth of the distressed with curses and the diuels hands with soules Couetousnesse is base in a King vncomely in a Court dishonourable in a Captaine prophane in a Churchman vnnaturall in a whore miserable in a Gentileman vnprofitable in a foole and dangerous in a Merchant himselfe Couetousnesse is such an enemie to the magnificence of Princes that Titus the Emperous vvas vvont to say he had lost that time vvherein he did not some good turne or bestowed a reward Couetousnesse is so great an enemie to the happinesse of life that Alexander cryed out there vvas nor life nor delight in life but to be liberall and to requite good turnes Couetousnes is so contrary to the nature of a noble valiant Captaine that Theopontus the Thebane gaue his shooes off his his feet to a souldier demaunding mony to buy bread saying plainly thogh I haue no mony it is better that I goe barefoot then thou an hungred Couetousnesse is an enemy to charitie the inuenter of vsury the plotter of misery and the breach of amity Couetousnesse feedes vpon prodigalitie liues in penury delights in scarsitie and dies in misery Couetousnesse makes the whores spring and the bawds haruest the vsurers Christmas and the prodigalls lent Couetousnesse makes the Lawyer vnconscionable the Iudge vncharitable the theefe vngracious and the hangman vnmercifull Couetousnes made Laban a deceiuer Naball a churle Gehezie a leper and Iudas a traytor Couetousnes is the roote of all euill Couetousnes should be so far from the hart of Kings that they must not onely abhor it in others but not practise it themselues For thus one way Galba lost his life and Empire and another way Dionisius the tyrant reprehended his sonne for keeping certaine iewels hee had saying Sonne I gaue thee these iewels to bestowe and not to hoord vp Couetousnes and Honor bee so contrarie that they neuer dwell in one person nor at any time had any affâ—nity Couetousnes is contrary to all other vices for euery other vicious man hath some tast in his sinnes intemperate humors but the most vnfortunate couetous niggard is tormented with that which others doe possesse takes no comfort in that which he hath himselfe Couetousnesse is euer accompanied vvith feare suspition either the raging flouds cary away his mills the cattell eate vp his medowes the mildew blasteth his corne the hunters breake his fences the thieues rob his treasure the family spends more then he is able to maintaine Couetousnesse is a wicked and secret theeuerie for how euer a miser keepeth his goods from others he robbeth nature of her blessings and debarreth himselfe euen of necessary substance Couetousnes seeketh euer to hoord vp wisheth that no man craue of him hideth his head from spending keepeth his hands from giuing dares not stirre out of dores nor cannot sleepe for disquieting himselfe with mistrust and despight Couetousnes is so terrible an enemy to conuersation that no honest man will approach him no man will talke no man will accompany no man giueth any thing no man enters his doores neither will any man fetch fire at his house For who will hope to receiue good from him which neuer afforded to doe himselfe any Couetousnesse keepeth the heart in fear the minde in care the body in trauaile and the soule in sinne Couetousnes makes the woe of nature the want of rest the wonder of reason and the way of hell Couetousnes debarreth the possessors from all loue and friendship for who will be a friend to him that is an enemy to himself who will remedy his necersity that neuer succoured others who wil send him a present that neuer gaue an almes who will succour him that suffered others to starue who will giue him wood that warmes himselfe with straw who will lend him money that hideth his owne in a corner nay who will wish him well to vvhom God hath threatned to do vengeance Couetousnes is worse then honest pouerty for the poore man is contented with a little when the rich miser with his aboundance seemeth to be in necessity Crueltie Diuine is mercy diuelish cruell bents Then men like God must pardon penitents CRuelty is not so raging in beasts as in men for they pray but for meere necessity when men rage of wantonnes Yea in a great hunger the Lion will not sease on a Lambe nor the Eagle catch at flies nor
commanded all like an Empresse and so she shewes her imperiousnes Fortune is the fiction of idlenes and fancie of a frothy wit Fortune bringeth high floods to lowe ebs and lowe ebbes to high floods teaching men not to misse their passage but take time while time is and the tide as it falls Fortune is a tearme profanely abused for what the heathen called a deitie as Adrastus built a temple to Nemesis in Rome she was honored as a Goddesse we Christians call Gods prouidence or at least should thinke and belieue so Fortune is inexorable for she will not heare the best prayers nor be mooued with the greatest teares it is not sighes can controle her nor sobs make her flexible and so she shewes her crueltie Fortune flies the encounter of sury for where shee fights the fielde manie mischiefes followe by ineuitable fate and destinie Fortune maketh order out of confusion for as Christopherus Laucius said Fortune is an influence which proceedeth from the reuolution of the heauens and shee as they doe continually turne about for riches beget pride pride impatience impatience reuenge reuenge warre vvar pouerty pouerty humility humility patience patience peace peace riches Fortune is then most execrable and odious when she so carrieth the cause that one is punished for anothers offence Fortunes wheeles mount aloft like raging waters which quickly throw downe slender banks right so shee shewes her suddennesse and violence Fortune laughes to see one fret at her knowing he hurts himselfe and not her like an Adder in her hole who lieth safe when she hath stung thee it is in vaine to charme her or coniure her or curse her when thou canst not reach her nor reuenge thee vpon her Friends A house declining vnderpropt must bee And thou tru friends wheÌ„ Fortune ruines thee FRiends thinke themselues discharged of their duties if they remedie one another in necessitie comfort them in aduersity Friends are not to be lost for trifles nor should a wise man cause himselfe to be beholding to an enemy for any needful thing Friends once tried are to be made much of and thou must both beare and forbeare where thou expectest a kindnesse Friends that faile breed deepe dislike and there is no such griefe as to be deceiued where we trust Friends vntried or vnknown make men vnwise to build vpon them but he that hath true friends loues them not is vnwise he that betraies them is a villaine Friends that are faithfull are not to be suspected yet a reconciled enemy though he seeme a friend is not to be trusted Friends in their absence are vncomfortable in their wants greeuous in their importunities combersome in their vnmannerlinesse irksome and in their death lamentable Friends are parted by vnkind breaches as kingdoms are diuided by the tumultuous seas but wretched are the occasions that seperate vnited friends Friends that are kinde are sweet companions but a malicious man is a neighbour for the diuell and his damme Friends that haue sound hearts haue sildome frownes but false ioyes breede true griefes Friendship is delicatly expounded amongst the Philosophers for Aristotle beeing asked what he thought of friendship answered that it was one soule in two bodies Friends that are kinde are pleasing companions but if they be constant they bee rich iewels Friends may be trusted when they haue beene tried strangers when they are known dogges when they be muzled women when they be in sight and enemies when they are vnder ground Friends are so priuiledged that sometimes we may labour for their good when we cannot speake for our own As for example there was a law amongst the Romans much vsed and obserued that vpon paine of death none should presume to approch the tent where the Emperour did eate and sleepe which yet in the time of Aâ—relius a certaine Greeke did infringe and so hee was taken and condemned to die but the Emperor vnderstanding the matter by the hurlibuâ—ly spake with a loud voice If this man did come to sue for any thing for himselfe let him die but if for his friend hee shall liue Friends that are sildome seene and much lesse spoken and conuersant withall are lesse familiar but more sure in that they loue not for rewards but for vertue and goodnesse Friends before they make a perfect combination must obserue these circumstances If our friend be poore we must giue him if he be rich we must serue him if hee be fauoured we must worship him if hee be wilfull we must obey him if he be impatient wee must beare with him if hee be vicious we must dissemble with him and if he be malicious we must beware of him Friends in their wants may be perilous vnto vs in their importunities tedious Friends that are old and acquainted once changed for new make men resemble little children who refuse an old angel for a new counter and cry to goe from their true parents to strange nurses Friends are thus farre vnprofitable that they are the thieues of time and come to seeke vs not to do what we think good but to perswade vs to what they thinke conuenient Friends though they be kinde are sometime troublesome to suffer as enemies are perilous to endure Friends remedy in aduersities comfort in necessities beare with imperfections pardon transgressions endure in troubles Friends canot be rightly so named that affoord their persons for priuate respects and deny their goods vpon plausible pretenses Friends are in some Philosophy denied to be in the plurall number for as long as a man hath but one heart hee can haue but one friend who beeing vnited in loue are as it were one minde and soule in two bodies Friends that are vnkinde are vncomfortable but an vnquiet wife is intollerable Friends come in at all houres yea into all places for sure to whom I haue afforded my hart I will neuer deny him my house Friends are priuiledged aboue kindred for a man may haue many kinsfolks but few friends yea kindred doe daily encrease but a friend once lost is hardly recouered againe and once dead neuer recalled Friends so farre as they impouerish not our estates by lauish expences may command our purses but a great discretion must gouern our passions For hee cannot well be said a friend but an enemy who makes vs lose our time by friuolous or foolish importunities or to vnnecessary or vntimely imployments Gentery Highnesse of bloâ—d is base vnlesse it bee Made bright by vertue in a high degree GEnerositie is a speciall prerogatiue amongst all people For to be descended of noble parents is commonly a signe of noble conditions and as you see a faire Diamond made more rich by Art and embelishing so is vertue more gracious in a Gentleman then in an Artificer Generositie teacheth her possessors so to recreate themselues that thereof rise none offence neither to themselues by immoderate exercise nor to others by inconuenient abuses Generositie ought to vse none but honest
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
libertie are buried with ensignes of vallure and leaue a memorie of their fames and glories to posteritie Honor of the world is a meer chance of fortune but to be truly vertuous the gift of God and delight of his Saints Honour is neuer so out of countenance as when men of noble eminence descend to base actions and practice vile conditions Humility Without me though men Angels be in sight They are but black ones be they ne're so bright HVmilitie suffreth wrong though it be enormous and detaineth vs from doing any which is impious so that if it be for Gods sake we are glad of the persecution and humble our selues to the rod leauing the reuenge to him Humilitie and loue gaines the fauor of honour and the necessity of obedience caused the law of allegeance Humilitie vpon comparisons confesseth want of power to be liberall want of abilitie â—o be seruiceable want of libertie to visit want of wealth to recompence want of iudgement to conclude vvant of wisedome to determine want of experience to aduise want of power to aduance and want of fauour to bring others in grace Humilitie cooleth the heat of ambition and is notwithstanding the staires to honourable ascending Humilitie brought saluation to all mankinde and Christ became man to bring men vnto God By him were the burthened vnloden the wearied refreshed the hungry fedde the thirstie quenched the lame restored the lepers clensed the God of the world riding on an asses colt the childe of grace laid in a manger the conquerer of hell fled into Egypt the commaunder of Angels buffeted on the face the tamer of diuels scourged with rods the ruler of heauen led away by souldiers and the sauiour of the world cast down into a graue and all this was done when in the molde of loue hee did melt the law of feare Humilitie in Christ did the worke of his father and that was to conuert sinners and saue the penitent soules Humilitie rather forgiueth the dissembling and treason of friends then reuengeth the iniuries of enemies Humilitie teacheth vs rather to repent for dooing of ill then proudly to boast of doing any good Humilitie keepeth the heart from swelling too high as fasting keepeth the body from growing too fat Humily is commonly in league with loue and so turneth rough into plaine black into white bitter to sweet angry to quiet malicious to simple grosse to discreet the heauy to light Humilitie taketh in worth many despights neuer reuengeth iniuries will not murmure at them that anger him deny them that aske him resist them that take from him answere them that reproue him disgrace them that shame him nor absent himselfe from them that send for him Humilitie teacheth vs to pardon friends release offenders but of all things wil not suffer any to be proud theeuish murtherers adulterers gluttons malicious nor blasphemous Humility striueth for no superioritie is not proud of aduancement boasteth not of knowledge triumpheth not for preuailing nor insulteth ouer the deiected Humilitie pleaseth God is the gift of God maketh men fit for God reioyceth Angells afflicteth diuels helpeth men and preserueth the whole world Hypocrisie I holier seeme that each religious rout Like a leane kidney onely faâ— without HYpocrisie turneth the prayers of the wicked into sinne when the righteous preuaile with God by penitent petitions Hypocrisy makes a corrupt hart shew a dissembling countenance and as a double face maketh a monster in nature so a double hart makes a diuell incarnate Hypocrisie may deceiue a good eye-sight for hee that sees the face knowes not the hart as when a man beholds a hansome shooe yet cannot tell where it wrings or pincheth him that weares it Hypocrisie singularitie commonly walke together and discouer each other for in the attire gesture countenance words and actions there shall still appeare some thing ridiculous as if nature were forc't by some cunning of Art and the minde restrained from his owne bent by filthiâ— deceit Hypocrisie is properly the poyson of true religion Hypocrisie is so great an enemy to mans peace with God that hee will pardon the sorrowfull conuertist before the proud iustifier for he that standeth vpon tearmes of dooing well when hee determineth to continue bad is worse then he that looketh vp to heauen and falleth into some durty puddle or other Hypocrisie standeth vpon tearmes of practicing and fulfilling idle ceremonies for outward vaine-glory and leaueth vndone all charitable actions and true deuotions Thus did the Pharises wash their hands when their harts were defiled cast vp their eyes to heauen when their feete were fastned on the earth went to the Temple to pray when they deuoured widowes and orphanes at home knocked thumped their breasts before the pillers when their minde was on rapine auarice and augmenting their inheritances Hypocrisy doth tell his own secrets to learn out the affaires of other men and makes you belieue shee would runne away with the Hare when indeed he determineth to pinch with the hound Thus are friends betrayed husbands abused virgins entrapped orphancs deceiued masters impouerished counsels discouered treasons contined and aboue all God and religion dishonoured Hypocrisie seemeth to aske aduise of Gods seruants how to proceed in religious courses or iustifiable actions but if the answere returne any thing against their owne mindes they repine follow their owne wilfull humors Hypocrisie will endure disgraces for aduantage and seeme to be humble and submissiue when indeed hee lyes in wait for opportunitie of greater aduantage or sorer reuenge Hypocrisie is the Genus or maine spring from whence the riuulets of flattery cogging fawning dissembling vain-praises superfluous speeches all cunning actions ouerflowe mans naturall reason and euen disperseth poyson into the veines of well enclined dispositions Hypocrisie takes roote in the heart and so bursteth foorth like a growing tree into many seuerall geftures counterfet shewes seeming deuotion vaine apparitions vvicked deceits and absurd contrarieties Inuections No one thing in the world brings such a curse As to detract the good and make bad worse INuections sauor of detraction and both proceed from enuy impaire not therefore another mans credit nor spend on his purse For the one is his countenance the other his maintenance Inuections of a venomous tongue are the ruine of a multitude as the blasting wind withers the fruit or vnkindly mildewes withers the corne Inuections proceeding from iealous anger against horrible transgressions and impudent sinners are commendable and represent sharp corasiues to festered and inueterat sores Inuections that are defamatory vvithout cause or good ground are diabolicall and tooke originall from the serpents rayling on God to the woman whom hee knew well enough that as soone as euer they should eate of the apple their eyes should be opened like Gods knowing good and euill and therefore he prohibited them but indeed it was to debarre them of so excellent a priuiledge Inuections find great grace with the world for mens eares doe more itch
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
pleasure and speedinesse makes a man slow of pace to meete with his Sauiour Sinne in vs is worthy to be afflicted with punishment for offending of God when Christ was plagued in sauing of vs not for any sinne of his owne but onely for taking our sinnes vpon him Sinne repented in health when we haue power to proceede shews a leauing of sinne but â—e that in sickenesse repenteth when he hath no more power sheweth that sin hath left him not he the sinne Sinne through weakenesse is against the father and his mightinesse through ignorance against the sonne and his wisedome through mallice against the holy Ghost and his grace Sinne killed Saul with his owne hand hanged Absolom by his owne haire slew Zenacherib by his owne sonnes and betrayed Christ by his owne seruants Sinne is the baite of folly and the scourge of villany it brings the begger to the stockes the bawd to the cart the theefe to the gallowes and the murtherer to the wheele and all without repentance to hell Sinne makes wrath in heauen warre on earth woe for man and worke for the diuell Sinne is the seed of darkenesse the roote of rottennesse the tree of cursednesse the blossome of vanitie and fruite of bitternesse Sinne toles the passing bell of life strikes vp the drum of death sounds the trump of infamy and makes the whole triumph of hell Sorrow Sorrow for sinne can neuer breake the heart For ioy within else life it makes to part SOrrow for sinne is a signe of grace and ioyned with true repentance worketh our saluation For as a warme hand mouldeth and fashioneth wax to what impression it please so do teares and true contrition worke God to compassion Sorrow is sinnes salue and amendment of life keepes the soule in health Sorrowes concealed are killing paines and repentant teares though they make lesse noyse are more forcible with God then fained or strained outcries with whom the throbs of the heart are as powerfull as drops of blood and the sighings of a penitent and sorrowfull soule do alwayes preuaile Sorrowes vnfelt condemne vs for want of sense but not forborne proues we haue no patience nor right vse of affliction Sorrow bursteth foorth many times into teares which from a true heart are gratious from a kinde heart pittifull from a curst heart scornfull from a false heart diuellish and from a foolish heart ridiculous Sorrow filleth the heart full of greefe and maketh silence a heauie burden yet is it better to suppresse sorrow in silence then let it breake forth into rage with greater offence Sorrow is ended by death and although patience is the ouerruler of passion yet delay is the murtherer of hope Sorrow that is helples is a heauy passion hopelesse patience is an endlesse griefe Sorrow if moderate may bee had for the dead but extremities are to be auoyded iâ— all things For as a glutting raine is eueâ— noysome to corne for in seede time it drowneth it in the growth it lodgeth it and at haruest it rotteth or burneth it so doth sorrow and excesse of teares dull our sences quench our spirits cloud our vnderstandings and in conclusion killeth all liuely operation of our soules and bodies Sorrow oppresseth the minde breaketh the heart and keepeth vs from our iourney to quietnesse as a tired horse faintes in his way sinkes vnder his burthen and sometime lies downe in the dirt Sorrow if great makes the soule burst forth into cries but if excessiue it smothers them or choakes them in the very birth or conception so that in sorrow the lesse the sound is the more is the sense Sorrow maketh a contrite heart to sigh and teacheth the penitent to talke with God in prayer which indeede is the true sacrifice and onely redresse of sorrow Sorrow fashioneth an vnruly heart to good order as a wide and side garment is cut pared and plighted and put together in a sit and comely manner Sorrow is renued with remembrance of sins past meditation of faults present and feare of future offences Sorrow is the cause of a heauy heart hot liuer bad digestion vnsauoury breath abstinence from meates dry bones swelling eyes sad countenance deiected lookes dull and dolefull dispositions pensiue passions and many melancholike maladies and macerations pittifull gestures mournfull speeches and mad actions sorrow is neuer so profitable as for sinne nor ioy so comfortable as for forgiuenes of sinne Sorrow for sinne if true and hearty causeth in the faithfull feare to offend againe but causeth â—eare ioined with hope of pardon whereas the sorrow of the faithlesse followeth feare of death and damnation Sorrow ouercharging the heart puts it to a dangerous and deadly plunge as a Faulcons life is hazzarded by ouer-gorging a slender roofe by ouer-burdening so that a weake heart is quickely ouerthrown and a strong put to the more paine Sorrow and teares cleanse the soule of her sinnes and contrition of the heart maketh confession with the mouth for all true griefe makes a man know and acknowledge himselfe Sorrow in extreamity ouerpresseth a weake resolution as a ship ouer-loaded doth sometime sincke with the weight Sorrow about worldly businesse bringeth pensiuenes and detaineth vs from such endeauours as may preuent mischiefes yea keepeth vs from godly meditations and heauenly obiects which are more profitable vnto vs. Sorrow for wants cannot remedy them nor preuent necessities and therefore it is the way to procâ—ed to action and ouer come sorrow with painefull imployments Sorrow for vnkindnesse in Louers must be vented by words or else the heart shall neuer make knowne griefes but by faire and friendly expostulations it comes to passe often times that the falling out of Louers is the renuing of loue Temperance Nothing too much mixe water with the wine The mean is best which temperance doth define TEmperance both in iudiciary proceedings and in priuate mens minds and actions procureth tranquility and preuenteth outrage and calumny in Common-wealths for so neither the bad are supported nor the good oppressed the mighty imperious nor the weake refractarious the souldier mutinous nor the scholler contentious the rich couetous nor the poore enuious for although most of these may bee comprised vnder the gouernement of Iustice yet must Iustice her selfe be guided by temperance Temperance in diet and exercise will make a man say a figge for Gallen Paracelsus Temperance sitting in the heart and ruling the affection and tongue keepeth a man from flattering dissimulation which is an extreame which though the world say he that wants hath no wit vet I say he that vseth it hath no honesty Temperance keepeth vs from flattering speeches which are like smooth waters wherein men are drowned sooner then in rough streames because they are commonly deepest and most dangerous Temperance in wine is a whet-stone to the wit but excesse is a milstone to the sences Temperance through patience maketh the smart of others soares a lenatiue to his owne wounds but indeed there need no such
beauty of a strumpet pleasing to the sight attractiue and full of fauour in outward resemblance but there is death in her company hell in her bed and damnation in her entertainement so to see braue plumes and scarffes rich cassockes barbed horses to heare the cheerefull Drum and Trumpet to march in martiall manner through the streetes and to be trained in the flourishing fields our acquaintance beholding vs and friends smiling on vs is a gallant idlenes but to lie in the durty fields to watch in the darkâ— nights to freeze standing sentinell to famish for want of meates to be infeebled by the flix to fight with cruell enemies to be shot with their bullets to be thrust through with their pikes to be slaine with their swords to be trampled with horses to bee eaten vp by rauens to rotte in the fields or be buried in heapes are fearefull ishues of faire showes Warres that are neuer so honourable and glorious are farre inferiour to peace vpon any honest composition whatsoeuer Warres resemble a new broom which sweepeth away the vnclean cobwebs casteth them out of our houses vpon our dunghils so doth warre consume the caterpillers of a countrey and carry the vagabonds and rogues and rascall rabblement to their common graues Wilfulnesse No woe is wanting to a wilfull Man If he be hurt it from himselfe began VVIlfulnesse maketh him fall that may stand and then we say hee is iustly hurt by his owne hand howeuer wee may excuse the stumbling of one that is blind Wilfulnesse bringeth folly to woe whilst the warinesse of the wise runs the course of great comfort Wilfulnesse in steed of law makes patience subscribe to power and when wit wants iudgement what hope can there be had of iustice Wilfulnesse is cosin german to madnesse and he that will not be aduised if he perish in his peeuishnesse should not be pittied Wilfulnesse in the Generall of an Army many times ouerthroweth the whole action because he runneth head-long to destruction and nere disputeth what hinderances and obstacles may intercept him which makes mee remember the History of Heluetia when the Emperour Charles the fift determined to inuade the same the Noble men and Captaines were so wilfully bent that they presently resolued without further disputing to enter the Countrey had not a foole standing by thus interrupted them here are great words among you that you will presently enter Heluetia and goe into the mountaines but let mee aske you how you will get out againe for when you shall be pusselled in the narrow passages where ten men may keepe out a hundred you will repent your wilfulnesse whereupon better aduice was taken and the iourney for that time adiourned Wilfulnes brings repentance too late when irrecouerable mischiefe hath light on a franticke pate and made it too late to deliberate how to preuent it Wilfulnesse of the Gouernours is the high-way to the slaughter of their souldiers for when at the first besieging of Belgrade the great Turke in a manner saw the impossibility of the attempt he yet was so wilfull that he commanded the Ianisaries to come forward who thereuppon pressing ouer tumultuously were slaughtered in thousands to the filling vp both of trenches and ditâ—hes so that there were slain aboue 60000. lamentably through the imperious wilfulnesse of the Empeour Wilfulnesse made the prodigall child runne his riotous race to the offending of God disobedience of parents griefe of friends consuming his inheritance and hazzard both of body and soule in misery eternall Wilfulnesse causeth strumpets to pleade nenessity of maintenance want of seruice losse of friends liberty of life and priuiledges of loue when yet it is meerely a wilfull resolution to doe wickedly and enioy the pleasures of sinne for a season for otherwise vertue cannot bee poore nor want maintenance if it want not industry Wilfulnesse in prodigall courses begin and goe on with some sence and hope of delight but quickely runne into pouerty and end in misery Wilfulnesse cannot endure either restraint or direction but runneth on in the course of destruction as a seeled Doue flieth head long on shee knowes not whither and at last is subiect to the seisure of the Hawke World No doubt I am a Master piece of beauty If my lesse Worlds within me doe their duty THe World hath so many bewitching propertiâ—s that we are so much the neerer to the diuine nature as we lift vp our minds from it or aboue it for there is great difference betweene temporall trash and spirituall treasure The world must bee cared for to maintaine the body the body to preserue life life to comfort the soule but neither to nourish vs in iniquity and dispossesse vs of eterninie The world is but a daies walke for the Sun goes about it in 24. houres and the Sea is but shallow for it is but a stones cast to the bottome but the thought of man is vnmeasurable and the depth of wisdome vnsearchable The world holds him wise that is wealthy but vertue knowes him to be wealthy that is wise for many loose their liuing for want of wit but very few loose their wits for want of land The world you see is a beautifull workmanship yet it shall be consumed with fire for deformity and pollution of sinne The world resembles a generall Merchants store-house wherein are infinit sorts of wares for diuers vses but if the buyers come more for idle fancies then necessary vses they may spend their money to little purpose and loose their time to great repentance The world made the Phylosophers amazed to consider it for they could not conceiue the originall were ashamed to see the vanity and confounded to consider to what end and issue it would come whereupon it is recorded that three excellent Phylosophers gathered themselues together concerning the same Heraclites Democritus and Epictetes the Stoick After some disputation Epictetes put a fooles cap ouer the Globe Democritus laughed to scorne the vanity and Heraclitus 〈◊〉 the miserie The world seekes wealth the wealthy honor the honourable respect but the true conuert careth for nothing but Christ and him crucified The world doth commonly persecute men three manner of waies in soule body and goods the soule is troubled with vnlearned Diuines the body tormented with vnskilfull Physitians and the goods purloined by factious Lawyers whereupon the Archbishop of Florence said to Cardinall Alexandrinus that Lawyers themselues sildome went to law Physitians tooke no physicke and Diuines were many of them scarse good Christians The world by the opinion of Cyprian was corrupted with certaine abuses wherein mans imperfections shewed a rediculous disparity or rather an impious contrariety as a wise man without good workes an old man without religion a poore man proud a seeming matron without honesty a noble man without vertue a Christian without piety a Church-man without charity a Priest without learning a state without lawes a Common wealth without gouernement Thus are men carried in the world with
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