crazed shyp by drinking in of vvater not onely drowneth herselfe but all those that are in â—er so a Ruler by vsing viciousnes destroyeth not himselfe alone but all others besides that are vnder his gouernment As ignorant Gouernours bring their countrey into many inconueniences so such as are deuilishly politique vtterly ouerthrovv the state Themist As truth is the center of religion so contrary opinions founded on euill examples are the corruptions of this vvorld and the bringers in of Atheisme As it becommeth subiects to be obedient to theyr Soueraigne so it behooueth that the King be carefull for the commodity of his Common-weale Sigism As there is no deliberation good that hangeth on delay so no counsaiâ—e is profitable that is followed vnaduisedly As that kingdome is most strongest vvhere obedience is most nourished so the state is most dangerous where the souldiour is most negligently regarded As no Phisition is reputed good that healeth other and cannot heale himselfe so is he no good magistrate that coÌ„mandeth others to auoyde vices and will not shun euill himselfe M. Aurel. As honour consisteth in our knowledge ability to punish not in our power to enioy it with many perrils so pollicy dependeth as much on dissembling things vvee cannot remedy as releeuing them by daungerous leagues As mild aunswers reconcile displeasures so bitter â—ests when they taxe too neerely and too truly leaue a sharpe remembrance behind them As the greene leaues outvvardly sheweth that the tree is not dry inwardly so the good works openly testifie the zeale of the hart inwardly Like as a gouernour of a ship is not chosen for his riches but for his knowledge so shold the chiefe magistrate in euery Citty be chosen rather for his wisedome and godly zeale then for his wealth and great possessionâ—s As liberty maketh friends of enemies so pride maketh enemies of friends As the goodnes of vvise men continually amendeth so the malice of fooles euermore increaseth Pythag. As they vvhich cannot suffer the light of a candle can much vvorse abide the brightnes of the sunne so they that are troubled vvith smal trifles would be more amazed in waighty matters As fire cast into the water is quickly quenched so a false accusation against an honest life is soone extinguished As the canker eateth and destroyeth yron so dooth enuie eate and consume the harts of the enuious As the sauour of stinking carrion is noysom to them that smell it so is the speech of fooles tedious to wise-men that heare it Solon As the wicked malicious person is most hardy to commit greatest crimes so is hee most cruell and ready vvickedly to giue sentence against another for the same offence As men eate diuers thinges by morsells which if they should eate whole would choak them so by diuers dayes we suffer troubles which if they should all come together they would make an end of vs in one day As sinne is naturall the chastisement voluntary so oft the rigour of iustice to be temperate so that the ministers thereof should rather shewe compassion then vengeance whereby the trespassers should take occasion to amend their sinnes passed and not to reuenge the iniury present Hermes As the knowledge of God ought not to be vnperfect or doubtfull so prayer should not be faint or slacke without courage or quicknesse Though the VVood be taken from the fire and the embers quenched yet neuerthelesse the stones oftentimes remaine hote and burning so the flesh though it be chastised with hote and dry maladies or consumed by many yeeres in trauaile yet concupiscence abydeth still in the bones Antist In all naturall thinges nature is with verie little contented but the spirit and vnderstanding is not satisfied with many things As after great stormes the ayre is cleere so after the floods of repentant teares the conscience is at quiet Seruaunts when they sleepe feare not theyr maister and they that be bound forget theyr fetters in sleepe also vlcers and sores leaue smarting but superstition alone vexeth a man when he sleepeth As darnel springeth vp among good wheat and nettles among roses euen so enuy groweth vp among vertues Theopom As the leaues of a booke which is sildom vsed will cleaue fast together euen so the memorie waxeth dull if it be not oft quickned Like as an Adamant draweth by little and little the heauie yron vntill at last it be ioyned with it so vertue and vvisedome dravve mens minds to the practise thereof The man that bringeth an infirmed body to any kinde of voluptuous delight is lyke him which bringeth a broken shippe into the raging seas As a vessell cannot be knowne whether it be whole or broken vntill it haue liquor in it so can no man be knowne what hee is before he be in authoritie Isocrates They which goe to a banquet onely for the meates sake are like them vvhich goe onely to fill an emptie vessell As Phisitions with their bitter drugges doe mingle sweet spices that the sick patient may the more willingly receiue them so ought bitter rebukes to be mingled with gentle admonitions that the offender might be the better brought to amendement As it is great foolishnes to forsake the cleere fountaines and to drinke puddle vvater so it is great folly to leaue the sweete doctrine of the Euangelists and to study the dreames of mens imaginations As the body of man by nature is mortall lumpish heauie delighting in those things which are visible and temporall and alwayes of it selfe sinketh downward so the soule being of a celestiall nature violently enforceth her-selfe to flye vpwarde and with all her might striueth and wrastleth continuallie against the heauie burthen of the earthly body wherin she abideth despising those things which are mortall and onely desiring things permanent and immortall As sight is in the eye so is the minde in the soule Sophocles As desire is glad to embrace the first showe of comfort so is desire desirous of perfit assurance S. P. S. Vt ad cursum Equus ad arandum Bos ad indagandum canis Sic homo ad duas res intelligendum et agendum natus est quasi immortalis Deus Vt ager quamuis fertilis sine cultura fructuosus esse non potest sic sine doctrina animus Of Brauery Defi. Brauerie is a riâ—tous excesse eyther in apparrell or other ornament it is also a part of pride and contrarie to decencie and comlinesse EXcesse of brauery brings a man of much wealth quickly to pouerty Pride ioyned with many vertues choakes them all They that rather delight to decke their bodies then theyr soules seeme men rather created for theyr bodyes then theyr soules Excesse in vanity hath neuer end Theft or violent death euer waiteth at the heeles of excesse They neuer can be carefull to keep a meane in husbanding other mens wealth which are carelesse in bestowing theyr owne substance vpon excesse To spend much beyond power and hope much vpon promises make many men beggers which were
increaseth and preserueth it selfe by a naturall facultie NAture in despight of Tyme will frowne at abuse Nature hath a certaine predominant power ouer the minde of man The man that lyueth obedient to nature can neuer hurt himselfe thereby Actions wrought against nature reape despight and thoughts aboue nature disdaine As Art is a helpe to nature so is experience the triall and perfection of Art As nature hath gâ—uen beautie and vertue giuen courage so nature yeeldeth death and vertue yeeldeth honour It is an old plague in mans nature that many men for the most part leaue the amendement of theyr liues farre behind them to sette theyr honors the more before them Nature is aboue Art in the ignorant and vertue aboue all thinges is esteemed of the vvise It is hard to straighten that by Art which is made crooked by nature Perian Nature is pleased in the eye reason in the minde but vertue in them both Consider what nature requires not howmuch affection desires That which is bredde in the bone vvill neuer out of the flesh and vvhat nature hath made Art cannot cure Nature guideth beastes but reason ruleth the harts of men VVhere in one man doe meete incertaintie of affection and malice of nature there is no other hope in him then distrust periurie words and reuenge Such as lyue according to nature are neuer poore and according to the opinion of men they are neuer rich because nature contenteth herselfe opinion doth infinitly couet Phillip King Alexanders Father falling vpon the sands and seeing there the marke print of his body sayd how little a plot of ground is nature content with and yet we couet the whole world The God vvhich is God of nature dooth neuer teach vnnaturalnesse S. P. S. Nature is higher prised then wealth and the loue of our Parents ought to be more precious then dignitie Fyre cannot be hid in the straw nor the nature of man so concealed but at the last it wil haue his course In nature nothing is superfluous Arist. Cineus the Phylosopher was of thys opinion that when the Gods framed Nature they went beyond theyr skill in that quoth hee the maker was subiect to the thing made VVhere nature is vicious by learning it is amended and where it is vertuous by skyll it is augmented There is no greater bonde then duty nor straighter Lawe then nature and where nature inforceth obedience there to resist is to striue against God Better is seueritie in nature then contempt in nature Liberall Sciences are most meet for liberall men and good Arts for good natures Nature without learning and good bringing vp is a blinde guide learning without nature wanteth much and vse vvithout the two former is vnperfit Nature beeing alwayes in a perpetuall motion desireth to be driuen to the better part or else shee suffereth herselfe to bee wayghed downe as a ballance to the worser Nature is our best guide whom if we folow we shall neuer goe astray Arist. Nature friendly sheweth vs by many signes what shee would what she seeketh and what she desireth but man by some strange mean waxeth deafe and will not heare what shee gently counsaileth Nature is a certaine strength and power put into things created by God who gyueth to each thing that which belongeth vnto it To striue against nature is lyke the monstrous broode of the earth to make warre against the Gods in heauen Quod satiare potest diues natura ministrat Quod docet infraenis gloria fine caret Hoc generi hominum natura datum vt qua infamilia laus aliqua forté floruerit hanc feré qui sunt eius stirpis quod sermo hominum ad memoriam patrum virtute celebretur cupidissimé persequantur Of Lyfe Defi. Life which we commonly call the breath of this worlde is a perpetuall battaile and a sharpe skirmish wherein wee are one while hurt with enuie another while with ambition and by and by with some other vice besides the suddaine onsets giuen vppon our bodies by a thousand sorts of diseases and floods of aduersities vpon our spirits LIfe is a pilgrimage a shadowe of ioy a glasse of infirmitie and the perfect path-way to death All mortall men suffer corruption in theyr soules through vice and in theyr bodyes through wormes Mans life is more brittle then glasse It is a miserable life where friendes are feared and enemies nothing mistrusted VVhose death men doe wish his lyfe they alwayes hate It is better not to lyue then not to knowe how to lyue Salust It is hard for a man to liue vvell but verie easie to die ill In lyfe there is time left to speake of the incombrances of fancie but after death no possible meanes to redresse endlesse calamitie If a good man desire to lyue it is for the great desire he hath to doe good but if the euill desire to lyue it is for that they woulde abuse the world longer The chyldren of vanitie call no time good but that wherein they liue according to their owne desire doe nothing but follow theyr owne filthie lusts Mans lyfe is like lyghtning which is but a flash and the longest date of yeeres is but a bauens blaze Men can neither inlarge their lyues as they desire nor shunne that death which they abhorre Menan A detestable life remoueth all merrit of honourable buriall It is better to lyue in meane degree then in high disdaine By lyfe grovveth continuance and by death all things take end Life and death are in the power of the tong The man that desireth life feareth death ought carefully to gouerne his tongue Life is short yet sweet Euripides Life to a wretched man is long but to him that is happy very short Menander Mans life is a warfare Seneca The mortall life which we inioy is the hope of life immortall Aug. An vndefiled life is the reward of age Aug. No man is so old but thinketh he may yet liue an other yeare Hierom. The breath that maintaineth life endeth it A good lyfe is the readiest vvay to a good name Aurel. Better it is to be carefull to liue vvell then desirous to liue long A long lyfe hath commonly long cares annexed with it Most men in these dayes wil haue precepts to be ruled by theyr lyfe and not theyr lyfe to be gouernd by precepts Mans life ought to be lyke vnto an image that hath euery part persit in it Our lyfe ought not to depend vppon one onely hope no more then a shyppe is to be stayed with one anker Fooles vvhen they hate theyr life will yet desire to liue for the feare vvhich they haue of death Crates Mans life is lent him for a time and he that gaue it may iustly demaund it when he will They liue very ill vvho alwayes thinke to liue To a man in misery lyfe seemeth too long but to a worldly minded man liuing at pleasure life seemeth too short Chilo VVhat a shame is it for men
to complaine vpon God for the shortnes of their life when as they themselues as short as it is doe through ryot malice murthers care and warres make it much shorter both in them selues and others Theophrastus hoc est Viuere bis vitâ posse priore frui Est nostra vno vita quam sâ—millima Acescit est quem reliqua parua portio Of the Soule Defi. The soule is a created substance inuisible incorporall immortall resembling the image of her Creator a spirit that giueth life to the body where-vnto it is ioyned a nature alwaies mouing it selfe capable of reason and the knowledge of God to loue him as beeing meet to be vnited to him through loue to eternall felicity THE greatest thing that may be said to be contained in a little roome is the soule in a mans body An holy vndefiled soule is like heauen hauing for her Sunne vnderstanding the zeale of iustice and charity for the Moone fayth and her vertues for the starres Euery soule is eyther the spouse of Christ or the adultresse of the deuill Chris. The minde is the eye of the soule The soule is compounded of vnderstanding knowledge and sence from which all Sciences and Arts proceede and from these she is called reasonable The soule is deuided into two parts the one spirituall or intelligible vvhere the discourse of reason is the other brutish which is the sensuall will of it selfe wandring where all motions contrary to reason rest and delighting onelly to dwell vvhere euill desires doâ— inhabite The actions of the soule are vvill iudgement sence conceiuing thought spirit imagination memory vnderstanding The incomparable beauty of the soule is prudence temperance fortitude iustice All the felicity of man as well present as to come dependeth on the soule Clement The soule is the organ and instrument of God whereby he worketh in vs and lifteth vs vp to the conteÌ„plation of his diuine power and nature The sweetest rest and harbor for the soule is a conscience vncorrupted The Philosophers set downe foure powers to rule in the soule reason will anger and concupiscence in which they lodged foure vertues to euery one one prudence iustice fortitude and temperance The soule payeth well for her hire in the body considering what she there suffereth The soule of the iust man is the seat of wisedome August The body is the sepulcher of a dead soule The soule is the breathing of God Ambr. If thy soule be good the stroke of Death cannot hurt thee for thy spirit shall liue blessedly in heauen Basil. As they that haue healthfull bodies easily endure both cold and heat so they that haue a stayed and setled soule haue the dominion ouer anger greefe ioy and all other their affections Plato It is not death that destroyeth the soule but a bad lyfe A sound soule correcteth the naughtines of the body All mens soules are immortall but the soules of the righteous are immortall and diuine Socrates It is good to haue a regard to the health of the mind that the body thereby may be preserued from danger The power of the minde is two-fold one part is in the appetite the other in reason which teacheth vvhat is to be followed and vvhat to be eschewed By this reason commaundeth and appetite obeyeth The diseases of the body are easie to be cured but for the malady of the minde no medicine can be found The pleasure of the minde excelleth the pleasures of the body By vvhat other name canst thou call the soule then God dwelling in a mans body It is as great charity to edefie the soule as sustaine the body Bernard The nobility of the soule is alwayes to be thought vpon The soule in the flesh is as amongst thorns Bernard The soule is the naturall perfection of the body Aurel. The body considereth nothing but what is present the minde conceaueth vvhat is past and what is to come The soule of man is an incorruptible substance apt to receaue either ioy or pain both heere and else where Solon The soule despiseth all worldly busines and being occupied onely about heauenly matters she reioyceth greatly vvhen she is deliuered from these earthly bands VVhile the soule is in the company of good people it is in ioy but vvhen it is among euill men it is in sorrow and heauines As the body is an instrument of the soule so is the soule an instrument of God The body vvas made for the soule and not the soule for the body Looke hovv much the soule is better then the body so much more greeuous are the diseases of the soule then the greefes of the body Diogenes By the iustice of God the soule must needs be immortall and therfore no man ought to neglect it for though the body dye yet the soule dieth not The delights of the soule are to knovv her Maker to consider the works of heauen and to know her owne state and being Tres vitales spiritus creauiâ— Omnipotens vnum qui carne non tegitur alium qui carne tegitur sed non cum carne moritur â—â—eâ—tium qui carne tegitur et cum carne moritur Primus AngeloruÌ„ secundus hominum tertius brutorum est Anima dum viuificat corpus anima est dum vult animus dum scit mens dum recolit memoria dum rectum iudicat ratio dum spirat spiritus dum aliquid sentit sensus est Of the Sences Defi. Sences are the powers of the soule body in number fiue seeing hearing smelling tasting and touching Of Seeing THe eyes vvere giuen to men to be as it were theyr vvatch-towers and sentinels the guiders and leaders of the body Of more validitie is the sight of one eye then the attention of ten eares for in that a man seeth is assurance and that he heareth may be an error The piercing power of the sight is able to reade Homers Iliads though they were written in the compasse of a nut-shell The sight the affection and the hands are instruments to gather bribes Sight increaseth compassion and compassion calleth vp care S. P. S. VVhat can saying make theÌ„ beleeue whom seeing cannot perswade S. P. S. Sight is the riches which nature graunteth to the poorest creature S. P. S. A wanton eye is the messenger of an vnchast hart Aug. Marcus Varro was surnamed Strabo for his quicke sight that from Libaeum a prouince in Sicilia he could tell the number of the saile of shippes vvhich came out of the Hauen of Carthage Hee that is borne blinde is wiser then the deafe or dumb Arist. Blindnes it selfe commends the excellency of sight Aug. The eyes are the iudges seat of the mind The eye is the most precious part of the body and therefore it is saide I vvill keepe thee as the apple of mine eye The eyes are the windowes of the body or rather of the soule which is lodged in it The sight is the chiefest sence and the first Mistresse that prouoked men forward to
As meate and drinke is foode to preserue the body so is Gods worde the nourishment of the soule Greg. A vertuous soule hath better tast of godlie discourses then the body hath of a well relished meale Anacharsis vvas of thys minde The first draught that a man dronke ought to be for thirst the second for nourishment the third for pleasure and the fourth for madnes Then is the mind most apt to comprehend all good reason when teh operations of the braine are not hindered by vapours vvhich excesse of feeding distempers it withall King Cyrus beeing asked by Artabazus as he marched one day in warre what he would haue brought him for his supper Breade quoth hee for I hope wee shall finde some fountaine to furnish vs with drinke VVisedome is hindered through wine and vnderstanding darkned Alphon. Nothing can bee more abiect and hurtfull then to liue as a slaue to the pleasures of the mouth and belly Salust Diseases gather together vvithin our bodies which proceede no lesse of beeing too full then beeing too emptie and oftentimes a man hath more trouble to digest meat then to get meate Howe hard a matter is it saith Cato to preach abstinence to the belly which hath no eares and which will take no deniall howe euer the case standeth Gluttony dryeth the bones and more dye by it then perrish by the sword Gluttony stirreth vp lust anger and loue in extreamity extinguishing vnderstanding opinion and memory Plato Gluttony fatteth the body maketh the minde dull and vnapt nay which is vvorse vndermineth reason VVine hath as much force as fyre for so soone as it ouer-taketh one it dispatcheth him it discloseth the secrets of the soule and troubleth the whole mind Homer approouing that the Gods dye not because they eate not alludeth that eating and drinking doth not onely maintaine lyfe but are likewise the cause of death VVee are sicke of those things where-with we lyue for there is no proper and peculiar seede of diseases but the corruptions of those things within vs which we eate the faults and errors we commit against them Plut. Socrates enuyting certaine of his friends to a feast was reproued for his slender prouision vvhereto he answered If they be vertuous there is enough but if they bee not there is too much They which are addicted to belly seruice not caring for the foode of the minde may well be coÌ„pared to fooles that depend more vpon opinion then reason It is an olde prouerbe much meate much maladie Intemperancie is a roote propper to euery disease Hee that too much pampereth him-selfe is a grieuous enemy to his owne body Vessels being more fully fraught then they are able to carry doe sincke so fareth it with such as doe eate drinke too much Origen Ptholomy by reason of his gluttony was termed the belly man By surfeit many perrish but he that dieteth himselfe prolongeth his life Excesse came from Asia to Rome ambition came from Rome to all the world Maximilian the Emperour in one day deuoured fortie pounds of flesh and dronke an hogshead of wine Geta the Emperour for three vvhole dayes together continued his festiuall and his delicates beeing brought him by the order of the Alphabet Gluttony causeth innumerable maladies shorteneth mans lyfe Heraclit Surfeiting is the rediest meanes to procure sicknesse and sicknesse is the chastisement of intemperate diet Gorgias beeing demaunded howe he attayned to the number of a hundred and eyght yeeres aunswered in neuer hauing eaten or dronken any thing through pleasure Omne nocet nimium mediocritur omne gerendum Tantum cibi et potionis adhibendum est vt reficiantur vires non opprimantur Cic. Of Concupiscence Defi. Concupiscence or Lust is a desire against reason a furious and vnbrideled appetite which killeth all good motions in mans mind and leaueth no place for vertue LVst is a pleasure bought with paynes a delight hatcht with disquiet a content passed with feare and a sinne finished vvith sorrow Demonax Lust by continuaunce groweth into impudencie Shame and infamie waite continually at the heeles of vnbrideled lust Lust is an enemy to the purse a foe to the person a canker to the minde a corrasiue to the conscience a weakener of the wit a besotter of the sences finally a mortall bane to all the body so that thou shalt finde pleasure the path-way to perdition and lusting loue the load-stone to ruth ruine Plinie Lust in age is lothsomnesse in youth excesse howsoeuer it is the fruite of idlenesse Lust enforceth vs to couet beyonde our power to act beyond our nature and to dye before our time Sensuall vice hath these three companions the first blindnes of vnderstanding the second hardnesse of hart the thyrd want of grace Draco wrote such lawes against incontinencie that he is sayde not to haue written them with Incke but rather to haue signed them with blood The channels which riuers long time haue maintained are hardly restrained from their course and lust wherein we haue beene long plunged is hardly purged Aurelius Such thinges as maintaine vs in euill or change our goodnes to vvickednesse are eyther nourished or begun by lust Tarpeia a Romaine Lady to auoyde lust pulled out her owne eyes Surinus a man of admirable beautie to auoyde the loue of vvomen dys-figured hys owne face Nicetas the martyr cut out his own tonge because hee woulde not consent to the vvanton embracements of a wicked harlot Adultery is called the iniury of nature Our tongues most willingly talke of those things which our harts most desire Chastitie is a punishment to the incontinent and labour to the slothfull Seneca Adultery desireth not procreation but plesure Aâ—selm Lust maketh a man to haue neyther care of his owne good name nor consideration of the shame which his posteritie shall possesse by his euill lyuing Thys monstrous sinne altereth marreth drieth the body weakening all the ioynts and members making the face blubbed and yellow shortning lyfe deminishing memorie vnderstanding and the very hart Adultery is vnlawfull matrimony Adultery is hated euen amongst beastes Adultery in Germanie is neuer pardoned Tacitus Lust is a strong tower of mischiefe hath in it many defenders as needinesse anger palenesse discord loue and longing Diogenes Concupiscence doth iniury prophane and defile the holinesse of the soule The Corinthians for theyr incontinencie haue beene euill spoken of they vvere so inchast that they prostrated their owne daughters to inrich themselues hence came the prouerbe It is not fit for euery man to goe to Corinth for they payd vvell for theyr pleasure Messalina and Popilia were so incontinent that they contended with most shameful harlots prostrating themselues without respect of time place or company to any though neuer so base The Babilonians Tyrrhenians and Massagelans vvere greatly spotted with this vice abusing their bodies in such monstrous sort that they vvere reputed to lyue rather lyke beast then men Clodius deflowred his owne sisters Semiramis burned
offence and from the iust hee takes away the occasions of his sinne Epirus King of Arcadia for breaking vp of Neptunes Temple was strooken blind Mardorus spoyling Circes temple was strooken mad with all his souldiers Alexanders souldiours seeking to spoile the Temple of the same Goddesse vvere slayne with lightning The Sibarites desirous to know frō Apollo howe long their prosperity should last were aunswered that so soone as they beganne to prefer men before God theyr state should be destroied Brennus the captaine of the French entring the Temple of Apollo and spoiling it was strooken with madnes and slew himselfe Scipios souldiers that robbed the Temple at Tolossa dyed all myserably As it is impossible with one the same eye to behold heauen and earth so it is as impossible with one disordinate wil to loue God the world Like as God surmounteth all other creatures so the remembrance of him surmounteth all other imaginations God is hie if thou lift thy selfe vp vnto him he flieth from thee but if thou humblest thy selfe vnto him he commeth downe to thee Gods doctrine is the rule of prudence his mercy the worke of iustice and his death the standard of patience Bernard The Resurrection of Christ to the deade is lyfe to the Saints glory to sinners mercie Simonides the more hee studied to knowe what God was the harder still it seemed vnto him If God helpe hee is mercifull if not vvee must not thinke hym vniust Diuinitie cannot be defined The operation of God is threefold creation formation consumation God is eternitie and therefore not founde but of such as continually seeke him God although he be omnipotent could neuer make a creature equall to himselfe The Lorde of hosts is called God the Father the Sonne is the image of the Father The Father the Sonne knowne the goodnesse of them both which is the holy Ghost is made manifest Augustine Iupiter est quodcunque vides quocunque moueris Quae Deus occulta esse voluit non sunt scrutanda quae autem manifesta fecit non sunt neganda né et in illis illicité curiosi et in istis damnabiliter inueniamur ingrati Of Heauen Defi. Heauen is generally taken for that part of the world which is ouer our heads a place full of diuine residence and that Land where the faithfull after this lyfe expect their portion and inhearitance HEauen is the seate of GOD and the Earth is his foote-stoole Heauen is the seate of glory the habitation of Angels the resting place of the faythfull fayre beyond thought and glorious beyond report VVe deeme it hard to knowe the things on earth and finde the obiects of our eyes wyth toyle but who can search the secrets of the heauens Heauen is neither infinite in forme nor figure but one in nature Heauen as it had his creation of nothing so it shal be dissolued to nothing The disposition and places of the Heauens are not of power to expresse our good or bad fortunes No man knoweth the property of the fixed starres neyther their natures therefore no man can iudicially speake of their effects Neither hath the eare of man heard the eye seene nor the tongue able to expresse vvhat ioyes the Elect possesse in heauen As Hell is the place of all horror so Heauen is the Hauen of all rest Heauen is the habitation of the Elect the throne of the Iudge the receit of the saued the seat of the Lambe the fulnesse of delight the inhearitance of the iust and the reward of the faythfull From Heauen our soules receiue their sustenance diuine Heauen is the church of the Elect the soule of the iust field of the faithfull Hee is most myserable that is denyed to see the Sunne shine and hee is most accursed to whom God denyeth his heauenly fauours It is hard to liue well easie to die ill hard to obtaine Heauen easie to keepe from thence None knoweth better how great is the losse of Heauen then they that are iudged to lyue continually in Hel. A good lyfe begetteh a good death and a good death a glorious inhearitance in heauen The way to heauen is narrower thē the way to hell In gloria caelesti mira serenitas plena securitas aeterna felicitas Esque Dei sedes nisi terra et pontus et aer Et coelū et virtus superos quid querimus vltra Of Angels Defi. Angels are indeede nothing els but the diuine messengers of the will of God for so much the word signifieth ANgels at all tymes and in all places behold the face of our heauenly Father Selfe-loue the ruine of the Angels is the confusion of men Angels are carefull of mens actions protectors of their persons lightners of their soules and conductors in theyr iourneyes Angels were created of God immortall innocent beautifull good free and subtile of the essence of God hymselfe Angels haue theyr habitation in Heauen theyr eyes fixed on the maiestie of GOD theyr tongues formed to his prayses and themselues onely in him The Angels exceed not in desire desire not because they want not vvant not in beholding theyr Creator Ambr. Angels intende two thinges the first is the glory and seruice of God the second is the health and saluation of hys Chyldren Angels are the comforters instructers and reformers of men Angels are Tutors of the Saints Herralds of Heauen and Gardiants of our bodyes and soules The Angels haue charge to conduct men wisedome to instruct men and grace to preserue men Angels vvere the first creatures that euer God made Angels wheresoeuer they are sent doe alwayes behold the face of God There are nine orders of Angels Angels Archangels Vertues Powers Principalities Dominations Thrones Cherubins Seraphins Tho. Aqui. Angels vvere of the light created with the light ordayned to serue God who is the Lord of light Angels Sunne Moone starres and other celestiall motions confirme and approoue a superior Dietie The diuine nature of Angels suffereth neyther change nor end for they are immutable and diuine All the world is the Temple of God and all Angels his ministers Euery true Minister is a true Angell and their tongues bear the embassage of the most high God The loue of men is written on the bosoms of Angels Angeli sic foris exeunt vt internis contemplationis gaudijs non priuentur Apostatae Angelo similis efficitur homo qui hominibus esse similis dedignatur Of Vertue Defi. Vertue is a disposition and power of the reasonable part of the soule which bringeth into order decencie the vnreasonable part by causing it to propound a conuenient end to it owne affections and passions whereby the soule abideth in a comly and decent habit executing that which ought to be done according to reason briefely it is a proportion and vprightnesse of lyfe in all poynts agreeable to reason HE that desireth to be called vertuous it is first requisite that he be good therfore in the account of reputation it is
pleasantnes making thoughts haue eyes and harts eares bred by desire nursed by delight weaned by iealousie kild by dissembling and buried by ingratitude That which with the hart is loued with the hart is lamented Loue is a worme vvhich commonly liues in the eye and dies in the hart Legmon To be free from loue is straunge but to think scorne to be beloued is monsterous Loue and royalty can suffer no equals Loue being honest may reape disdaine but not disgrace Loue is the daughter of desteny the simpathy of afectiōs is fore-pointed by the stars He that feedes vppon Fancy may be troubled in the disgestion Loue vvithout his fruite is lyke a picture without a face Loue neuer tooke thought but neere her lifes end hope of heauen had neuer feare of hell Things immortall are not subiect to affection Affection bred by inchauntment is like a flower wrought in silke in colour and forme most like but nothing at all in substance and sauour Loue gotten by witch-craft is as vnpleasant as fish taken with medicines vnwholsome Loue is a Camelion vvhich draweth nothing into the mouth but ayre nourisheth nothing in the body but the tongue Loue breaketh the brain but neuer bruseth the brow consumeth the hart but neuer toucheth the skinne and maketh a deep scarre to be seene before any wound be felt A man hath choyse to begin loue but not to end it It is meet for Louers to prefer manners before money and honesty before beauty Lawlesse loue without reason is the verie load-stoue to ruth and ruine Loue couereth a multitude of sinfull offences and loyaltie recouereth a world of infirmities Loue knots are tyed with eyes cannot be vntyed with hands made fast with thoughts not to be vnloosed with fingers To haue a saire Mistresse in loue and want golde to maintaine her to haue thousands of people to fight and no penny to pay them maketh your Mistres wilde and your souldiours tame True loue is neuer idle but worketh to serue him whom he loueth Aug. As Iuie in euery place findeth some-what to cleaue vnto so loue is sildome without a subiect Likenes of manners maketh loue stedfast and pure Haunt not too much thy friends house for that ingendereth no great loue neyther bee thou long frō thence for that begetteth hate but vse a meane in all things Socrates Better are the rebukes of him that faythfully loueth then the flattering wordes of hym that deceitfully hateth Mar. Aur. VVithout loue no vertue can be perfect Loue as Plato the Phylosopher sayth is threefold the first onely embraceth vertue the second is infamous which preferreth bodilie pleasure the third is of the body and soule nothing more noble thē the first then the second nothing more vile the third is equall to both Loues scope beeing pleasure it will not so much as vtter griefe in the forme of pleasure Loue is a cruell impression of that wonderfull passion which to bee defined is impossible because no wordes reach to the strong nature of it and onely they knowe it which inwardly doe feele it Hee that makes not his Mistresse a Goldsinch may perhaps in time finde her a VVagtayle The assaults of loue must be beaten back at the first sight least they vndermine at the second Pythag. He that looketh to haue cleere water must digge deepe hee that longeth for sweet musicke must straine Art to the highest and he that seeketh to win his loue must stretch his labour and hazard his lyfe It falleth out in loue as it doth with Vines for the young Vines bring the most wine but the old the best Byrds are trayned with sweet calls but they are caught with broad Nets so louers are inlured with fayre lookes and intangled vvyth disdainfull eyes Of loue mixed with mockery foloweth the truth of infamie Pythag. He that hath sore eyes must not behold the Candle nor he that would leaue his loue fall to the remembrance of his Lady for the one causeth the eyes to smart and the other procureth the hart to bleede A louer is like the hearb Helitropiam which alwaies inclineth to that place where the sun shyneth beeing depriued of the sun dyeth Like as the fire wasteth the wood so scornfulnes consumeth loue Her There must be in euery triangle three lines the first beginning the figure the second augmenteth the figure and the third concludes it So in loue there are three vertues affection which drawes the hart secrecie which increaseth the hope and constancie which sinisheth the worke Loue can neuer be truly fixed when in him that is beloued there wanteth merrit It is conuenient in loue to be discreet and in hatred prouident and aduised Loue is a frantick frenzie that so infects the mindes of men that vnder the tast of Nectar they are poysoned with the water of Stix Loue brings one lewd lookes to command by power and to be obeyed by force Loue and Fortune fauors them that are resolute Louers oft tymes proceed in theyr sutes as Crabs whose paces are alwayes backward As affection in a louer is restlesse so if it bee perfect it is endlesse Loue is a sweet tyrannie because the louer endureth his torments willingly The mind of a louer is not where he liueth but where he loueth Loue fixed on vertue increaseth euer by continuaunce The passionate Louer if he sayle loue is his Pilot if he walke loue is his companion if he sleepe loue is his pyllow Loue is onely remedied by loue and fancie must be cured by affection Sophocles being demaunded what harme he would wish to his enemy aunswered that he might loue where he was not fancied Loue is most fortunate where courage is most resolute Affections are harder to suppresse then enemies to subdue Louers othes are like fetters made of glasse that glister fayre but couple no constraint Loue maketh a man that is naturally addicted to vice to bee endued vvith vertue forcing him to apply himselfe to all laudable exercises that thereby he may obtaine his louers fauour coueting to bee skilfull in good letters that by his learning he may alure her to excell in musicke that by his melodie hee may intice her to forine his speech in a perfect phrase that by his learning eloquence he may perswade her and what nature wanteth he seeketh to amend by nurture the onely cause of thys vertuous dysposition is loue Loue be it neuer so faythfull is but a Chaos of care fancie though neuer so fortunate is but a masse of myserie Chilo Loue is to be dryuen out by reason not to be thrust out by force Amidst the naturall passions of man loue is the fountaine of all other The louer being angry doth flatter hymselfe with many lyes The louer knoweth what hee dooth desire but he knoweth not what he should desire Loue may wither by little and little but the roote will not be remooued on a suddaine It is a profit for young men and a fault for old men to
perceiue dyd any way enuie him Enuie shooteth at others and vvoundeth herselfe A wise man had rather bee enuied for prouident sparing then pittyed for his prodigall spending Bauens are knowne by theyr bands Lyons by theyr clawes Cocks by theyr combes and enuious men by theyr manners Enuie neuer casteth her eye low nor ambition neuer poynts but alwayes vpward Reuenge barketh onely at the starres and spight spurnes at that she cannot reach Enuie braggeth but draweth no blood and the malicious haue more mind to quip then might to cut Enuie is lyke lightning that will appeare in the darkest fogge Very fewe dare serue or followe such as the Prince doth hate Much strangenesse breedeth hatred too much familiarity breedeth contempt The grudge hatred and malice of theÌ„ that be euill iustifieth the iustice and sentence of them that be good It is better to be fellowe with many in loue then to be a King with hatred and enuy Enuy is blinde can doe nothing but dysprayse vertue Solon Enuy is so enuious that to them that of her are most denied and set farthest off shee gyueth most cruell strokes with her feet As rust consumeth yron so dooth enuie the harts of the enuious Anaxag An enuious man waxeth leane with the fatnesse of his neyghbour Rigor blasteth fancies blossoms and enuies shadowes spot beauties colours with disdain It is a scabbe of the world to be enuious at vertue Enuy is the companion of mightines I doe not allow of enuy but for good sayth Euripides I would be enuied Enuy is a sicknes growing froÌ„ other mens happines Mar. Aurelius Enuy is the daughter of pryde the authour of murther and reuenge the beginner of secrete sedition and the perpetuall tormentor of vertue Enuie is the filthy slyme and impostume of the soule a perpetuall torment to him in whom it abideth a venome a poyson or quicksiluer which consumeth the flesh and dryeth vp the mâ—row of the bones Socrates Take away enuy and that which I haue is thine let there be no enuy and that which thou hast is mine The enuious man thinketh his neighbours losses to be his gaines Of vices enuie is the most auncient pryde the greatest and gluttony the foulest The iniured man doth many tymes forget but the enuious man doth neuer spare to persecute If any man be good he is enuied if euil him selfe is enuious The enuious bury men quicke and rayse vp men beeing dead The man that in thys worlde hath not some enemies it is a signe that of good fortune he is much forgotten Hidden hatred is more dangerous then open enmitie It is an euill thing to hurt because thou hatest but it is more wicked because thou hast hurt therefore to hate Malice drinketh vp the greatest part of hys owne poyson Socrat. That hatred is coÌ„monly most deadly which hath once been buried afterward through iniurie is reuiued againe There is no hatred comparable to the hatred of faythfull friends if they once become enemies The iniury of a friend is more grieuous theÌ„ the malicious hatred of an enemy Enuie is alwaies ready to speake what commeth next to minde and not that which shee ought to speake Lyke as griefe is a disease of the body so is malice a sicknes of the soule Enuy is nothing els but a griefe of the mind at other mens prosperitie Ambr. Enuy doth alwayes wait at vertues elbow Glory in the end erecteth that which enuy in the beginning doth seeme to depresse Pascitur in viuis liuor post fata quiescit Nulla ingenia tam prona ad inuidiam sunt quam eorum qui genus ac fortunam suam animis non aequant quia virtutem et alienum bonuÌ„ oderunt Liuius Of Women Defi. VVomen beeing of one the selfe same substance with man are what man is only so much more imperfect as they are created the weaker vessels WOmens sorrowes are eyther too extreame not to bee redressed or else tricked vp with dissimulation not to be beleeued VVho findes constancie in a woman findes all things in a woman VVomen are to be measured by theyr vertues not by theyr beauties VVomen in theyr wills are peremptory in theyr aunswers sharpe yet like Faulcons they will stoopâ— to a gaudy lure VVomens tongues pearce as deepe as their eyes VVomens smiles are more of custome then of curtesie He that trusteth to the loue of vvomen resembleth him that thinks trees will not leaue their leaues in Autumne VVomens eyes shed teares both of sorrowe and dissimulation VVomen are vvonders of nature if they wrong not nature VVomen were admirable Angels if they would not be drawne with Angels to become deuils A woman once made equall with man becommeth his superiour VVomen be of right tender condition they will complaine for a small cause and for lesse will rise vp into great pride VVomen haue chast eyes when they haue wanton thoughts chast lookes when they harbour lasciuious wishes Like as no man can tell where a shooe wringeth him better then hee that weares it so no man can tell a womans disposition better theÌ„ he that hath wedded her Mar. Aur. There is no creature that more desireth honour and worse keepeth it then a woman Beauty in the faces of women and folly in their heads be two wormes that fretteth lyfe and wasteth goods VVomen for a litle goodnes look for great praise but for much euill no chastisement VVomen are so extreame in all head-long extreamities that with a little fauor they wil exalt augment and growe into great pryde with a little disfauour they grow into great hatred A fierce beast and a perrilous enemy to the Common-wealth is a wicked woman for she is of much power to doe great harme and is not apt to follow any goodnes The Eagle when he soareth neerest the sun houers for a pray the Salamander is most warme when he lieth from the fire and a woman most hart-hollow when she is most lip-holy Though women seeme chast yet they may secretly delight in change and though theyr countenaunce be coy to all yet their conscience may be curteous to some one VVomen in mischiefe are wiser then men VVomen by nature are more pittifull then men but being mooued to anger they become more enuious then a Serpent more malicious then a tyrant and more deceitfull then the deuill Socrates VVomen haue their tongues at will theyr countenance at commaund and their oathes at pleasure VVomen that are chast when they are trusted proue wantons when they are causelesse suspected It is the property of a woman to couet most for that which is most denied her Virgins harts are like Cotten-trees vvhose fruite is so hard in the budde that it soundeth like steele being ripe put sorth is nothing but wooll As it is naturall to women to despise that which is offered so it is death to them to be denied that which they demaund VVomens harts are full of holes apt to receaue but not to retaine He that
and eschew the same and know vertue and attaine vnto it for if it be not applied heereunto of them that haue it she leaueth in them her whole duty vndone Plato A godly minded man being giuen to knowledge through study and learning wil chiefly bestow his wisedome and knowledge to the helping of his neighbour in time of neede Perfit hearing is a great helpe in a man to obtaine knowledge Isocrates As men in nothing more differ from the Gods then when they are fooles so in nothing they doe come neere them so much as when they are wise Empedocles In warre yrâ—â— iâ— better then golde and in mans life knowledge to be preferred before riches Socrates The â—giptians accounted it a most intollerable calamity to endure but for three dayes the darknes which God sent vnto them by Moses howe much more ought wee to be afraid when we remaine all our life time in the night of ignorance Doubtfulnes and vntruth are the daughters of Ignorance Pythagoras counsel was that aboue al things we shold haue a care to keepe the body from diseases the soule from ignorance and the Citty from sedition The best knowledge is for a man to know himselfe Socrates He that well knoweth himselfe esteemeth but little of himselfe hee considereth from whence he came and where-vnto he must hee regardeth not the vaine pleasures of this brittle life but extolleth the law of God and seeketh to liue in his feare But he that knoweth not himselfe is ignorant of God wilfull in wickednes vnprofitable in his life and vtterly gracelesse at his death Macrobius The vnderstanding and knowledge of vaine men is but beast-like to those that are possessed with the heauenly spirit which is secret hid and whereas they speake and vtter their knowledge all other ought to be silent Knowledge seemeth to be a thing indifferent both to good and euill Socrates thanked God onely for these three things first in that he had made him a man and not a woman secondly that he was borne a Grecian and not a Barbarian thirdly that he was a Philosopher and not vnlearned esteeming the gifts of Nature and Fortune of no value vnlese they be beautified with the gifts of the mind Experience is the Mistres of age There is nothing which experience doth ingraue but time doth weare out As a Captaine is a directer of a whole Army so reason ioyned with knowledge is the guide of life As Bees out of flowers suck hony so shold men out of Sciences learne knowledge Pla. Cunning continueth when all other worldly wealth is wasted Hee that knoweth not that which he ought to know is a brute beast among men he that knoweth no more then he hath neede of is a man among brute beasts and he that knoweth all that may be knowne is a God among men Pythag. He is sufficiently well learned that knoweth how to doe well and he hath power enough that can refraine from doing euill Cicero To lack knowledge is a very euill thing to thinke scorne to learne is worse but to withstand and repugne the truth against men of knowledge teaching the truth is vvorst and farthest from all grace No Science is perfect that is not grounded on infallible principles Experience is a true Mistris but she maketh her schollers to tread vpon thornes Solon who taught by much experience and reading wrought many things for the profit of the weale publique He that will be perfit in knowledge must be circumspect by nature diligent in action and considerat in his resolution A man that is rich in knowledge is rich in al things for without it there is nothing and with it what can ba wanting Solon It becommeth a man from his youth to be ignorant in filthy things to be studious in the knowledge of goodnes and honesty Endeuor thy selfe to doe so well that others may rather enuy at thy knowledge theÌ„ laugh at thy ignorance Socrates Vnum qâ—odque scire â—rbiâ—raâ—â—r cum eius causas et principia cognoscimus Cic. Licâ—â— omnes scientiâ— nobiles sunt tantem diuiâ—â—â—â—â— nobâ—lâ—or quia eius subiectum est nobilus Aristo Of Eloquence Defi. Eloquence or oratorie is an Art which teacheth the laudable maner of well speaking it is the ornament of the braine and the guilt somtimes to an ill reputed matter THe speech of man is a diuine worke and full of admiration therefore we ought at no time to pollute our tongues with vild and filthy talke Breuity is a great praise of eloquence Cice. Speech is the nourishment of the soule which onely becomes odious and corrupt by the wickednes of men Isocrates It is a speciall vertue to speake little well Silence is a sweet eloquence for fooles in their dombnes are accounted wise Many throgh eloquence make a good matter seeme bad and a bad matter seeme good Eloquence hath a double fountaine the one internall proceeding from the minde called the diuine guide the other externall vttered in speech called the messenger of conceits and thoughts Cic. Internall â—ratory aymes at friendshippe towards a mans selfe respecting onely the mark of vertue through the instructions of phylosophy Externall eloquence aymes at friendshippe towards others causing vs to speak teach whatsoeuer is fruitfull and profitable for euerie one Internall speech maketh a man alwayes agree vvith himselfe it causeth him neuer to complayne neuer to repent it maketh hym full of peace full of loue and contentation in his own vertue it heaâ—eth him of euery rebellious passion which is disobedient to reason and of all contentions betweene wit and will Externall carrieth vvith it all the force effecacie to perswade Eloquence is made by ayre beaten framed with articulate distinct sound yet the reason thereof is hard to bee comprehended by humane sence VVords are the shadowes of workes and eloquence the ornament to both Eloquence is like a cloath of Arras figured and set forth with stories because both in the one and the other the thinges fashioned are then seene when they are opened are not subiect to sight neither bring delight when they are folded vp and hidden VVhen the lyps of perfit eloquence are opened we behold as it were in a Temple the goodly similitudes and images of the soule Vertue hath no instrument so gracious or familiar as eloquence which seconded with action is of great force and effecacie It is not so necessary that the Orator the Law should agree in one and the same thing as it is requisite the lyfe of a Phylosopher should be conformable with his doctrine and speech Plato Eloquence is a profession of serious graue and waighty matters and not a play vnconstantly vttered to obtaine honour onely All oratorie ought to haue reason for a fouÌ„dation and the loue of our neighbour for a marke to ayme at The tongue is a slypperie instrument and bringeth great danger to those that eyther neglect or defile it If eloquence bee directed vvith a religious vnderstanding it
wilfull mind is subiect to much error Vnicum est bonum scientia et malum vnicum ignorantia Imperitiam comitatur temeritas Of Goodnes Defi. Goodnes is that which includeth in it selfe a dignitie that sauoureth of God and his works hauing a perpetuity and stedfastnes of godly substance GOodnesse in generall makes euery one thinke the strength of vertue in an other whereof they finde the assured foundation in themselues Plato As oft as we doo good we offer sacrifice It is too much for one good man to want A man may be too iust and too wise but neuer too good Socrates There is no good vnlesse it be voluntary A good man reioyceth in aduersity and forgetteth not to be thankful vnto God in time of prosperity Greg. A good mans wish is substance faith and fame glory grace according to the same A man is not to be accounted good for his age but for his charitable actions Hee may worthily be called good vvhich maketh other men to fare the better for his goodnes Thou canst not be perfectly good when thou hatest thine enemie vvhat shalt thou then be vvhen thou hatest him that is thy friend Socrates There is no greater delectation comfort to a good man then to be seene in the company of good men Plato The further a good man is knowne the further his vertues spread and roote themselues in mens harts and remembrance He that doth good is better then the good which he dooth an euil man is worse then the euill that is done by him VVhat soeuer is right and honest and ioyned with vertue that alone is onely good He that is mighty is not by by good but he that is good is presently mighty Isocrates The goodnes that proceedeth from an ignorant man is like the hearbs that grow vppon a dunghill Riches will decay prosperities may change but goodnes doth continue till death Goodnesse is three-fold and hath relation to three things the goods of the minde the goods of the body and the goods of fortune The more our grace and goodnes dooth increase the more our soules addresse thēselues to God As God is all goodnes so loueth he all good things as righteousnes vertue and hateth vice and wickednes The goodnes of the soule is the most principall and chiefest goodnes that can be Vir bonus et prudens qualē vix repperit vnum Millibus é cunctis hominum consultus Apollo Iudex ipse sui totum se explorat ad vnguem Difficile est hominibus persuadere bonitatem propter ipsam diligendam Cic. Of Comforts Defi. Comfort is any ease helpe or consolation in our troubles aduersities which disburdenig the mind restores it to calme and quiet patience TIme heales the torments of disquiet mind The hugest tempestes last not all the yeere Cōfort in extremity healeth many wounds pacifieth the discontented hart gouerneth the mind Plut. Greeue not at afflictions for they are the rods where with God beateth his children Troubles are but instructions to teach men wit for by them thou mayst know false-hood from fayth and thy trusty friend from thy trayterous foe Dispaire not when all worldly meanes are done for God will rayse thee if thou trust in him Aug. Fond man bewaile not thus thy vvretched age thou now hast welnie reached thy iournies end There is nothing greeuous if the thought make it not Art thou backbited reioyce if guiltlesse guilty amend Be not discomforted at the losse of childrē for they were borne to die VVrong is the tryall of thy patience There is nothing the world can take away because the world giueth nothing fame perisheth honours fade wealth decayeth onely our true riches is our constancie in all casualties All things is vanity which is vnder the sun all thing continuall labour and trauaile what hath man to mourne for then when al things he can loose in this life are but fading and miserable Let not sorrow ouer-much molest thee for when thou has◠wept thy worst greefe must haue an end Sicknes is the prison of the body but comfort the liberty of the soule Plato Comfort is next friend to happines an enemie to weake lamentations and the heire of resolution The best comfort to a miser is to behold the ouer-flow of his wealth The suspectles the temperate and the wise man are neuer vncomfortable Of sorrow commeth dreames and fancies of comfort rest and quiet slumbers By sorrow the hart is tormented by comfort when it is halfe dead it is reuiued Sad sighs write the woes of the hart kind speeches comfort the soule in heauines Sad harts liue vpō teares with weeping but being recomforted die with laughing Assurance puts away sorrow and feare poysons comfort He that will be truly valiant must neyther let ioy nor griefe ouer-come him for better not to be then to be a bondslaue to passion He that coueteth comfort without sorrow must apply his wit in following wisedome To friends afflicted with sorrow wee ought to giue remedy to their persons and consolation and comfort to their harts The multiplying of comforts is the asswaging of cares Solon In the midst of all thy cares let this be thy chiefest comfort hard things may be mollified straight things may be loosened and heauy things shal litle grieue him that can handsomly beare them Sorrow sildom taketh place in him that abstaineth from foure things that is from hastines wilfull frowardnes pride and sloth Malê de te loquntur homines sed mali non de te loquntur sed de se. Elebile principium melior fortuna secuta est Of Patience Defi. Patience is a habit that consisteth in sustaining stoutly al labours and griefes for the loue of honesty it is the excellent good thing that keepeth the tranquillity of our spyrite as much as may be in aduersities and not to complaine of that which is vncertaine PAtience is a voluntary aduēturing of hard things for the desire of vertue The sweetest salue to mishap is patience no greater reuenge can be offered to fortune then to rest content in the midst of misery Hee is worthy to be counted couragious strong and stout which doth not onely with patience suffer iniuries rebukes and displeasures done vnto him but also dooth good against those euils Patience is the shield of intolerable wrongs that lighteneth the burthen of aduersity and seasoneth the ioyes of prosperity Better it is to offer thy selfe in tryumph then to be drawne to it by dishonour No patient man can endure to see another man obtaine that without trouble which he himselfe could neuer cōpasse without much trauaile It is a spetiall signe of heroicall magnanimity to despise light wrongs and nothing to regard meane aduentures It is good to forbeare to talke of thinges needlesse to be spoken but it is much better to conceale things dangerous to be told Patience is so like to fortitude that it seemeth she is eyther her sister or her daughter The common sort doe take
which vlcerateth the skinne eateth the flesh to the very bones Darius when in flight hee had drunke puddle water polluted with dead carkasses hee said that hee neuer dranke any thing more pleasant the reason was because he alwayes before vsed to drinke ere he was a thirst Artaxâ—rxes when as in a certaine slight hee had nothing to feede on but drie figges and browne bread good God quoth hee vvhat plesant food haue I neuer tasted on till now Neque enim cereÌ„que fameÌ„que fata coire sinunt Cibi condimentum est fames potionis sitis Of Ruine Defi. Ruine is the ouerthrow or vtter subuertion of all manner of estates making glorious things inglorious and bringing well ordered shapes into a chaos or old deformity WHen Law-breakers are restored and iudgements cancelled then euery one knoweth that his ruine is at hand without any hope of safety Souldiours get fame by ruine honour by skars and praise by clemency Back falling or falling againe is alwayes the deadliest infortune Ouer the greatest beautie hangs the greatest ruine Credite must be sought through perrils renowne from dangers One vnlawfull pleasure begetteth a thousand lawfull destructions A little vvater cannot quench a great fire nor a little hope ease a great misery The best deserts are commonly ruin'd by worst neglects and ill rewardings Hee that hath not tasted misfortune hath tasted no fortune Hee that hath but one eye must feare to loose it he that hath but one vertue must die ere he ruine it He that sees another mans ruine must feare his owne misery VVhen ruine will forsake thee make him a golden bridge to passe on VVhen the hart is inuirond with oppression then the eares are shut vp from hearing of good counsaile The ruins of tyme are the monuments of mortality Disease is the prison of the body but ruine the prison of the spirit Ruine is the friend to solitarines foe to coÌ„pany and heire to desperation The greatest ruine of the body is nothing to the least ruine of the soule Ruind harts liue with teares in their eyes and die with mirth in their lookes Security puts away ruine and feare hinders gladnesse Hee that will be reputed valiant must let neyther chaunce nor griefe ruine him The study of vvisedome is the readiest ruine of griefe and vexation Many friends asswage many misfortunes The length of tyme repayres the ruines of fortune Counsaile in trouble giues small comfort when help is past remedy It is good for a man in the midst of prosperity to feare a ruine and in the midst of aduersity to hope for better succeedings Of all creatures man is the most apt to fal because beeing weakest hee vndertakes the greatest actions Prosperity is more hurtfull then aduersitie in that the one may be more easily borne theÌ„ the other forgotten Omnia sunt hominum tenui pendentia filo Et subito casu quae valuere ruunt Suis et ipsa Roma viribus ruit Of Fortune Defi. Fortune is nothing else but a fained deuice of mans spirit and a meere imagination without truth EXterior actions are tyed to the vvings of Fortune No man is so perfectly grounded in any degree of estate but that hee may be made subiect to chaunce and alteration of life To a man whom fortune doth not fauour diligence can little auaile Mar. Aur. Fortune hath no power ouer discretion Fortune is doubtfull and nothing on earth is certaine or assured He that turnes his wit after Fortune may repent his will at his iourneyes end To him that is fortunate euery Land is his Country Fortune guideth men in the rough sea but wisedome ruleth them in a strange Land Mortall creatures cannot resist that which the immortall Gods cannot redresse There can be no greater check to the pride of Fortune then with a resolute courage to passe ouer her crosses without care Fortune flyes and if shee touch pouertie it is with her heele rather dysdaining theyr vvants with a frowne then enuying theyr wealth with disparagement Fortune is so variable that she neuer staieth her vvheele or euer câ—aseth to be turning of the same Socra VVhen in the successe of worldly affayres fortune is contrary then little profiteth eyther force or policie Fortune sheweth her greatnesse when such as bee of small value are aduaunced to the possession of mightie things The gyfts of Fortune are transitory tyed to no time but the gifts of Nature are permanent and endure alwayes Smally aduantageth it that the minde bee generous and the body war-like if hee that taketh Armes be vnfortunate for that one howre of happy fortune is more worth then all the pollicies of warre Euery man is the worke-man of his ovvne fortune and fashioneth her according to hys manners Sâ—â—rat Fortune is the onely rebellious handmaide against vertues Plut. Fortune did neuer shew herselfe noble but vnto a minde that was generous noble Fortune is constant in nothing but vnconstancie Aurel. Fortune is like Ianus double faced as vvell full of smiles to comfort as of frownes to discourage Fortune euer fauours them that are most valiant and things the more hard the more haughtie Fortune is an accidentall cause and a consequence in those things which proceede from the counsaile of man The changes of fortune and end of life are alwayes vncertaine Pacunius Fortune delighteth not so much to keepe vnder the vanquished as to bridle and check the victors Fortune in no worldly things is more vncertaine then in warre A valiant man neuer looseth his reputation because fortune faileth him but because courage dieth in him No man is vnhappy but hee that esteemes himselfe vnhappy by the bace reputation of his courage There can be no man more vnhappy then he to whom aduersitie neuer happened In great perrils it is better that men submit themselues vnto reason then recommende themselues to Fortune To bee humble in the height of fortune stayes the deceit of her wheele in turning By the excessiâ—e gaine of welthy men Fortune was first made a Goddesse The higher that a man is in Fortunes fauor the neerer is he to his fall VVhen Fortune fawneth then shee comes to catch men Thou shalt sooner finde good fortune then keepe it Fortune is vnconstant and will quickly require againe what shee hath before bestowed vpon thee Thales Fortune is not fully pacified when she hath once reuenged Fortune is as brittle as the glasse vvhen she shineth then is she broken in peeces A thing is neuer well done if Fortune haue the doing thereof That is not thine own which Fortune hath giuen thee Socrates Fortune ruleth in feates of Armes victorie in warre is alwayes vncertaine Thou prouâ—â—est Fortune to anger when theu sayest thou art happy Fortune is to great men deceitfull to good men vnstable and to all that is high vnsure A happy man shall haue more Cosins and kinsfolke then euer he had friends eyther by his father or his mothers side Lampedo as Plinie writeth was iudged happie
for pouertie sith no man lyueth so basely as he was borne Salust It is giuen onely to a wise man to bee content in pouerty Suffer that with patience which thou canst not auoyde be not displeased at thy poore estate The beggars crutch serueth him both to leane vpon and to fight withall Patiently should that bee borne vvhich no strength can ouer-come nor counsell auoid whether it be pouerty to pinch the body or aduersity to crosse the minde It is better to suffer necessitie then to borrow of him whom a man may not trust Pouerty possessed in safetie is better then great riches enioyed with much feare VVhen a man is plagued with pouerty and sicknesse both ioyned together without any succour or easement then riseth in him an intollerable griefe a fire not able to be quenched a sorrow without remedy a tempest full of wracks Pouerty is a vertue of it selfe Diog. Hee liueth in most wretched estate of beggery that is not indued vvith any good qualitie Si ad naturam viuas nunquam eris paâ—per si ad opinionem nunquam eris diues exiguum natur a desiderat opinio immensum Seneca O vitae tâ—ta facultas Paâ—peris angustiquelares ô munera nondum Intellect a Deum Of Banishment Defi. Banishment is a putting away or driuing out of any man eyther from the place where he ought and should inhabite or from thence where he tooke delight desired to dwell FOr sinne was man thrust into the world therfore his life in it is banishment No banishment is sweete but the banishment of a righteous soule from the prison of a world wearied body Stebeus Banishment is there where is no place for vertue Cic. The banished man without a house to dwell in is like a dead body without a graue to rest in It is better for a man to bee banished his country with wise men then to liue there still amongst fooles He that denieth himselfe to his Country is in banishment already VVheresoeuer a man liues well there is his Country Cic. In exile calamity wee know friends from aduersaries A chast eye exileth licentious lookes To exile a true friend is to loose a persit soule To banish hope is to call home dispaire Good fortune attends not euerie great estate nor euill chance euery exild person To stuffe thy coffers with coyne is to commit thine honour to exile True happines is neuer had till after death nor exile welcome but in death There was neuer foule loue nor faire prison welcome death nor desired banishment It is a needlesse question to aske a sick man if he be willing to haue his health or an exile if he would be called from banishment There is nothing better then a contented minde nor any thing worse then the name of a fugitiue There is more sorrowe in loosing a mans owne Countrey then in conquering a world of other nations Death banishment come soone enough if slow enough In time custome becomes a second nature and long banishment breedes loath in delightfulnes The ayre is neuer vvithout some vvind or some clowde nor a banished man vvithout some crosse or trouble Sweet is rest after long pilgrimage great is the comfort a banished man takes at the tidings of his repealement It is the nature of man to loue those things deerest which are banisht farthest from him Hee that in the morning is proude of his possessions may happen ere night to be banished from his pleasures Seneca Beauty and youth once banished neuer repeale The comfort of fugitiues is that there bee many fugitiues Care followeth a fugitiue person euen as a shadow followes the body Exilium terribile est ijs quibus quasi conscriptus est habitandi locus non ijs qui omnem orbem terrarâ—â— vnam vrbem esse dicunt Cic. Priuari patria magnum malum est sed maius ve quam sermone Of absence and presence Defi. Absence is the departing or losse of a friend or anie other obiect wherein wee take delight and presence is the continuall companie of the partie with whom wee desire to be most conuersant THe presence of the minde is to be preferred before the presence of the body VVee neuer know how profitable the presence of a friend is vntill vvee haue felt the want of his absence for a time Absence in loue makes true loue more firme and constant The absence of friendes is the presence of griefes As contraries are knowne by contraries so the delight of presence is knowne by the hell of absence Man seperate from money is like a soule seperated from a body The griefe of vnwished absence is vvorse then the wound of a stubborne launce The diuorce of sorrow is slow-footed and lasie A teadious presence decayes loue a long absence forgets true familiarity The absence of couetousnes is the prosperitie of present estates Trauaile not to gaine absence for society is the strength to happines Absence puts off happines and time alters resolutions VVhen thought absents it selfe from truth the soule presents her selfe to sinne Demost. The euills got by absence wisedome recureth Take heede of speaking ill of the absent The solitary man is either a God or a beast Much absence is a signe of small loue Life and faith once absented neuer returne The fayrest presence is but a dunghill couered ouer with white and purple VVhilst the presence of power by pleasures gets acquaintance vertue is vnknowne and liues in absence Infamy is neuer absent from arrogancy Men gaine theyr desires by trauaile sustain them by thought and are absent from them by anoyance Aristip. The presence of one day blameth the absence of another but the last shall giue iudgement of all that is past Absence from euill cleeres vp of euill The absence of punishment is no pardon for transgressions Absence is death death is rest absent death is deaths rest Non vna eademque molestia est rerum praesentium et absentium Euripides Distantia locinon seperat amicitiam sed operationem Aristotle Of Acts. Defi. Acts are the monumentall deedes of our liues and our actions are the Ensignes by which are knowne the perfectnes of our good or euill lyuing ALl the praise of inward vertue consisteth in outward action An action without reason a reason without an action are both alike imperfit Action is the ready entrance into contemplation A silent deede is better then an vnperformed word Crates Neyther can good words colour a bad action nor badde vvordes depraue from a good action Shape beautifies an image good actions commends a man Actions are by so much more manifest then words by how much the eyes are surer witnesses then the eares It is an argument of too much weakenesse to remember what should haue been doone Action is the life of contemplation and the tongue of conceit In action a man doth not onely benefit him selfe but profit others S. P. S. God would neuer haue deliuered a soule into the body which hath
light of resolution increaseth vertue so the doubtfulnes of distrust hindereth happinesse There is nothing more troublesome then doubtfull thoughts Archim Ignorance is the mother of doubts and doubt the mother of irreligious opinions Doubt is contrary to fayth and whatsoeuer is contrary to fayth is cleane contrary to saluation Doubt proceeds frō ignorance ignoraunce comes from brutishnes and brutishnes from want of vertue or wisedome As doubts declare men to be bace minded so courage and resolution erecteth Princes The Scriptures are sufficient to dissolue all doubts in religion and not to beleeue them is to perrish by them Three thinges chiefely discouer a doubtfull man the first is want of rule in himselfe the second want of resist against lusts the third want of wil to doe those things that are good By ouer-much trust in a mans owne vvit the greatest doubts are commonly conceyued Doubtfull presumptions prooue certaine confusions Loue is carefull and misfortunes subiect to doubtfulnes S. P. S. VVant of wit breeds doubt doubt leaues good things vnfinished Doubtfull melancholy minds are cheered with musicke but wise men with resolution Hee of necessitie must erre that of force must be doubtfull There is no greater shame then for a man to bee resolute in vvorldly actions and yet wauering and doubtfull in the chiefe poynts of his religion Hee is vvoorthy to lyue alwayes in doubt which doubts what no man else doubts but he himselfe onelie To doubt or mistrust a man for his vvell meaning is the very next way to cause hym change his minde into false dealing There is great doubt of that mans wisdom which is too much ruled by the will of a vvoman Mar. Aur. To liue in doubt is to liue in torment Hee that doubteth euery certainty and admireth euery trifle shall sooner be laughed at for his folly then commended for his discretion Hee that doubteth of that thing which hee seeketh shall neuer know when to finde that which he lacketh VVhat-soeuer is well doone is aduisedlie done but whatsoeuer is ill is doubtfull Doubts chase away friendes strengtheneth enemies and slaundereth all men From small doubts spring boundlesse mischiefes The beginning of error is doubt dreaming that our affects agree with the heauens Doubtfull custome without truth is the oldest error Doubts are not ouer-come with violence but with reason and vnderstanding VVhen doubts are knowne to bee doubts resolution is better esteemed Qui dubitat neganti est proximus Dubitatio cogitationem significat iniuriae Of Deniall Defi. Denyall is a refusall of any thing propounded or an apostat backe-falling from a thing formerly affirmed knowne or taken TO denie principles is to denie truths and to denie truths is heresie To denie what wee feare or desire is to dysproue our owne beliefes It is hard to denie to mourne when nature commaunds vs to weepe He that denyes himselfe denyes his ovvne vertues Vertue rather denies wealth then to enioy it by ill meanes Cloudes cannot couer secrecies nor denials conceale truths To deny the knot of marriage is to breake the bond of saluation The strength of thunder ouer-throweth high towers and the back-slyding of apostataes confounds soules Repentance is the scourge of pleasures past and heedfull care the denier of ouer-much delight He that denyes compassion to the penitent shall finde small fauour when hee himselfe asketh forgiuenesse VVrath blinds the eyes of iustice deniall blinds truth Counsaile confounds doubts and dissolues false denials Denials make little faultes great and truth makes great faults indifferent The denyall of truth is a sicknesse of the soule which can neuer be cured but by the shame of reason He which by deniall hath falsifyed his oath shall hardly after recouer his credite There is no difference betweene a teller of vnprofitable newes and a denyer of the probable and knowne truth There cannot be a greater folly thē to trust him that will deny the truth for aduantage or promotion He getteth no profit that denieth the truth in hope of reward VVise men esteeme many words many lyes both a-like Hee that will instruct others in the truth must neuer deny the truth himselfe The scourge of deniall is not to beleeue any affirmation Common lyars neede more then common wits els will theyr tales be found double He that lieth bearing the countenaunce of an honest man by his outward shew of honestie sooner deceiueth the ignorant then many other which seeme more vnhonest Hee that dare presume to make a lye vnto his Prince will not spare to denie the truth before a meaner magistrate Tho. Aqui. To boast the deniall of truth is more woorthy of punishment then to tell lyes Beleeue not him which to day telleth thee a lye of another body for he will not stick to morrow to tell a lie of thee to another man There is no greater signe of wickednes then open heresie A wicked soule is knowne by that it delighteth in lyes and blasphemy He that obstinatly denyeth the truth before men vpon earth wilfully refuseth his soules health in heauen He which denyes the motions of the flesh makes good the diuinity of the spirit To keepe company with a notorious lyar is a meane to make thy selfe suspected when thou tellest the truth There neyther is nor can dwell any goodnesse in the mouth of a common lyer The man that through vse and custome denieth truth and dooth as it were make an occupation of lying shutteth hymselfe out from the company and presence of GOD looseth his good name and credite amongst men and most horribly ioyneth himselfe to the deuill yeelding all his endeuours to the furtherance of infernall seruice Contra negantem principia non est disputandum Qui semel á veritate deflexit hic non maiore religione ad periurium quam ad mendatium perduci consueuit Of Repetition Defi. Repetition is a repeating or rehearsing againe of things past beeing eyther forgotten or needfull for present vse and commoditie it is also an vpbrayding of good turnes or a wearisome teadiousnesse TO repeate offences is to make the committer ashamed of his faults Often to repeate one thing is wearisome to the hearer troublesome to the teller Though the hearing of our sinnes repeated be bitter yet the perswasions to amendement is sweet Continually to vpbraide men with theyr misdoings is the next way to make them become desperate God himselfe vseth to threaten vs oftener then to smite vs. August Things oft repeated in memory makes the memory more perfect As it is necessary to smite the yron beeing hote so it is needfull to repeat in priuate our owne sinnes before they proue odious To repeate offences with penitence is a likelihood of amendement By waying the nature of things wee iudge of things and by hearing the repetition of goodnesse we fall in loue therewith There can bee nothing so plainlie repeated but it may be mistaken A wise man wil not haue one sinne twise repeated vnto him Vaine repetition is an occasion of
The best reputed wit for quipping may be graueld by a wit more sharp though lesse esteemed One VVoolfe will not make warre against another neyther will one scoffer contend in scoffes willingly with another but when they doe it proues eyther fatall or witty He which is improuident whom he scoffes cannot but be mockt home vvith misaduenture There are more mockers then vvell meaners and more foolish quips then good precepts Mocking is an artificiall iniurie The fairest beauty may prooue faulty and the wittiest scoffe ridiculous It is better to play with eares then tongues for the one heares but the other bites It is better to haue an open enemie then a priuate scoffing friend It is better to be borne foolish then to imploy wit vnwisely The losse that is sustained with modestie is better then the gaine that is gotten with impudencie It is good to hold an asse by the bridle and a scoffing foole at his wits end To be accounted a noble mans iester is to be esteemed a mercinary foole Hee that makes an ordinary vse of scoffing shall neither be well thought of in his life nor finde happines at his death Qui pergit quae 〈…〉 t dicere quae non vult audiet Paruanecat morsu spatiosum vipera taurum Acane non magno saepe tenetur aper Of Phisicke Defi. Phisicke is that naturall Philosophie which tendeth to the knowledge of man and those causes which concerne the health and good estate of his body PHisicke is a continuall fountaine or spring of knowledge by vvhich vvee maintaine long life Hipocrates made certaine Phisitions sweare that they should not bewray the secret and hidden faults and euils The sicke man desireth not an eloquent Phisition but a skilfull Seneca VVee begin to be sicke as soone as wee be borne August The infirmity of the body is the sobriety of the minde Ambr. The strength of the body is the weakenes of the mind and the weakenes of the body the strength of the soule Hierom. All kindes of diseases are not in Phisitions bookes August Delicate fare is the mother of sicknes Phisicke rightly applyed is the repayre of health and the restitution of a weake or decayed nature Next vnto the glory of God vve ought to regard the profit of the Common wealth and then philosophy vvhich is phisicke nothing being more commodious Phisick being rightly vsed is an art to finde out the truth both of diuine humaine beginnings The scope of phisicke is to glorifie God in the workes of nature teaching men to lyue well and to helpe their neighbours A pratling Phisition is another disease to the sicke man Vnskilfull Phisitions flatter griefe til griefe become desperate The Orator doth not alwaies perswade nor the Phisition cure Arist. The temple of Aesculapius was in the olde time builded without the Citty To know the vse of phisick is sweete but to tast it is vnsauery It is requisite that hee be tormented vvith paine vvhich may and vvill not be eased by phisick Death holdeth a sword against our throats and phisicke a preseruatiue of health to our harts Death is most desired of them that bee miserable and phisicke most esteemed of them that be mighty The coÌ„forting of griefe is phisick to maintaine griefe They that be sound themselues are more ready in counsaile theÌ„ skilfull in knowledge to prescribe rules of phisick to the sick As a blind man cannot see the fault of anothers eyes so an vnskilfull Phisition cannot perceiue the defects of the body To take phisicke when the disease is desperate is to desire the Phisition to help to consume our substance Medicines be no meate to liue by The patient vnrulie maketh the Phisition more cruell The thiefe is commonly executed that killeth but one man and the Phisition scapeth that killeth a thousand Phisitions often-times doe vse vnder the showe of honey to giue theyr patients gall and by this meanes preserue theyr health vvhereas if they vvent plainly to worke the sicke vvould neuer take that vvhich vvere wholesome if not lothsome The number of Phisitions is in the increasing of diseases Great varietie of medicines dooth no good at all to a weake stomack Hipocrates aboue all other things recommendeth to a Phisition that hee should well aduise himselfe if in plagues ordinarie diseases hee found nothing which was diuine that is to say whether the hand of God were not the proper causes of the sicknesse of the party diseased Sicknes is not to be prouoked vvith phisick except the disease be most dangerous vehement Plato At thys day most of the Almaines and Zwitters refuse phisick and cure theyr diseases with good and spare dyet Some haue compared those vvhich vse often to take phisick to them vvhich driue the Burgesses out of the Cittie to place strangers in their roome It is recorded that the Romaines were sixe hundred yeeres together vvithout Phisitions Phisitions are happie men because the sunne makes manifest vvhat good successe soeuer happeneth in theyr cures and the earth buried what fault soeuer they committed Nicocles Aegri quia non omnes conualesâ—unt non id circo nulla medicina est Cic. Dat Galenus opes et Iustianus honores Ex alijs paleas ex istis colligegrana Of Paine Defi. Paine aduersitie or perturbations are but affections and inclinations which come froÌ„ our will corrupted by the prouocations allurements of the flesh and which wholly resist the diuine nature of the reasonable part of the soule fastening it to the bodie with the nayle of discontentment PAine is alwayes a companion of pleasure and danger the hand-mayde attending on delight To trouble a troubled man is to redouble his paine VVhere aduersities flow there loue ebbes but frendship standeth stedfast in all stormes Prosperity getteth friendes but aduersity trieth them Miserie is a malady that ought to haue no respect of medicine where necessity doth breede a sore foolish is that patient if hee make doubt to accept of any salue In paine and iudgement the qualitie vvith the quantitie must be considered It is lesse euill to suffer one then to resist many The greatest myserie that may be is to fall into vnknowne misery The vses of pleasure are set amongst sharpe pricking thornes of care and disquiet Misery can neuer be so bitter as eternall felicity is pleasant Erasmus Danger alwayes attendeth at the heeles of pride and ambition Aduersity quickneth our sleepy spirits by prosperity wee learne but ignorance but by aduersity we are taught knowledge Misery and life are two twinnes which increase are nourished liue together MenaÌ„ Hee cannot rightly iudge of pleasure that neuer tasted payne He deserueth not to possesse hys desire that is faint-harted in prosecuting his purpose As no fortune can dismay him that is of a couragious minde so no man is more wretched then hee that thinkes himselfe to bee vnfortunate In the time of calamity most men are more sory for that their enemies can speak of their distresse then for the paine
to the vse of vertue Men are not borne for themselues but for their country parents and neighbours Cic. All things on earth are created for men and men created to worshyp God and ayde one another VVhosoeuer will follow nature must loue his neighbour and maintaine societie That man liueth most happily that lyueth least his owne and most his neighbours He which liueth to himselfe onely seperats profit from honestie Themistocles selling certaine land made it be proclaimed that it had a good neighbour Plutarch No man may slaunder or lye for his profit because such gaine is his neighbours indignitie Dutie and profit are two distinct things seperated belonging to our neighbours and our selues VVe must esteeme our neighbours loue as deerely as the purest gold It is more praise-woorthy to releeue one neighbour then to kill many enemies VVe must frame all our actions to the glory of God to the loue of our neighbors and to the profit of the Common-wealth The tydings of a badde mans buriall comes neuer too soone to the eares of his neighbor The enuie of a bad neighbour is worse then the sting of a serpent He that lyues alone liues in danger societie auoydes many perrills Gold is proued in the fornace and a neyghbours loue tried in time of trouble That neighbour is to bee well thought of which is ready in good will to helpe according to his power A rolling stone neuer gathers mosse nor a fickle minded man loue amongst his honest neighbours A flattering neighbour is a certaine enemy but a faythfull friend neuer dissembles The loue of neyghbors is the strongest pyllar to support the Common-wealth He is carelesse and vncharitable which will play at Cardes whilst his neighbours house is burning Good turnes doone to vnthankfull neyghbours is like water poured into open siues Necessity ingendereth in a man vvarre against himselfe and malice to hurt his neighbour Vt in re rustica non satis est teipsum bonum esse colonum sed magni refert cuiusmodi habeas et vicinum Sic in vita non satis est si teipsum integrum virum praestes sed refert cum quibus habeas consuetudinem Nunc ego illud verbum experior vetas aliquid mali esse propter vicinum malum Plau. Prouerbs Defi. Prouerbs are the onely sententious speeches of autentique Authors or the vsuall phrases begot by custome A Little streame serueth to dryue a lyght Myll a small summe will serue to pay a short reckoning a leane fee is a fit reward for a lazie Clark Perfit felicitie is the vse of vertue Arist. Bitter wordes proceedes rather from a foe then a friend sooner from an ill mind then from a good meaning It is a great shame for any man to reprooue those faults often in another which hee neuer seeketh to reforme in himselfe He that desireth to make a good market of his ware must watch opportunitie to open his shop VVhere the foundation is weake the frame tottereth and where the roote is not deepe the tree falleth VVhere the knot is loose the string slyppeth and where the water is shallow no vessell will ride VVhere sundry flyes bite the gall is great and where euery hand fleeceth the sheepe goe naked Demost. Loue is the refiner of inuention Bare words are no lawfull bargaines Poeticall fictions will not bare out folly nor the quirks of the law excuse apostacie Questions are sooner propounded then answered and demaunds in fewe wordes scant absolued with many One Swallowe brings not a Sommer neyther is one perticuler example sufficient proofe for a generall precept VVhite siluer drawes blacke lines fire is as hurtfull as healthfull and water is as dangerous as commodious Credit ought rather to be giuen to the eyes then to the eares VVhere many wordes are spoken truth is held in suspition Stobaeus He that goeth a borrowing goeth a sorowing A friend in the Court is better then money in thy purse Hee gyues twise that giueth quickly He that spareth to speake spareth to speed Seruice willingly offered is commonly refused and suspected A mans owne manners doth shape him eyther good or bad fortunes A neere friende is better then a farre dwelling kinsman Anger is the cradle of courage A noble cause dooth much ease a greeuous case S. P. S. Feare breedeth wit Ease is the nurse of poetry If the body be ouer-charged it may be holpen but the surfit of the soule can very hardly be cured The height of heauen is taken by the staffe the bottome of the sea sounded with Leade and the farthest Coast discouered by compasse He that talketh much and doth little is like vnto him that sayles with a side vvinde and is borne with the tide to a wrong shore It is hard to bring inward shame to outward confession S. P. S. Eagles â—â—ye alone and they are but sheepe that alwaies flock together The meane man must labour to serue the mighty and the mighty must study to defend the meane Standing streames gather filth and flowing riuers are alwayes sweet He that holds not himselfe contented vvith the light of the sunne but lyfts vp his eyes to measure the brightnes is made blind He that bytes of euery weede to search out the nature may light vpon poyson and he that loues to be sifting of euery cloude may be smitten with a thunder-stroke Blazing marks are most shotte at glittering faces chiefel marked looking eyes haue liking harts and liking harts may burne in lust A wanton eye is the dart of Cephalus that where it leueleth there it lighteth vvhere it hits it woundeth deepe It is hard to driue the corruption out of the flesh which is bred in the bone where the roote is rotten the stocke can neuer be newe grafted In little medling lyeth much rest Discipulus prioris posterior dies Dulce bellum inexpertis Of Sentences Defi. Sentences are the pithy sweete flowers of wit compiled in a ready deliuer braine and vttered in short and elegant phrases PIdgions after byting fall to bylling and pretty quips are messengers of pretty pastimes Sweet meate hath commonly sower sauce and pleasant mirth is accompanied vvith the traine of lothsome sorrowes Depth of wisedom height of courage and largenes of magnificence get admiration Truth of worde meeâ—nes curtesie mercie and liberality styr vp affection S. P. S. There is no man â—odainly excellent good or extreamely euill but growes eyther as he holds himselfe vp in vertue or lets himselfe slide to vice It is as badde a consequence to call a King proude for his treasure as a begger humble for his want It is better to deserue euerlasting fame with noble Fabius which saued his Country vvith delayes then to perrish with shamefull Callicratides which lost a goodly fleet of the Lacedemonians through his ouermuch hast Cunning to keepe is no lesse commendable then courage to commaund The court of affection is held by the racking steward Remembrance S. P. S. It profiteth little for a man
left wealthy He that imployeth his substance in brauery is the Meercers friend the Taylers foole and his owne foe The cause why brauerie is so much esteemed is the respect the worlde taketh of the out-ward appearance and neglect of the inward excellence Howe vaine a thing is brauerie vvhich is borrowed from the wormes laboured by the hands bought with much charge desaâ—st with euery spot There are three things that cost deerely consume quickly a faire vvoman that is vnchast a rich garment that hath many cuts a wealthy stocke on an ili husband A foole clothed in a gaie garment if hee get any curtesie may thanke his weede and not his wit Archim All outward ornaments are toyes of vanity but an humble spirit is a token of pietie As the weede cannot be esteemed precious for the faire flower which it beareth so ought no man to be accounted vertuous for the gay garment which he weareth Building may be ouerthrown with vvinde apparrell consumed with moaths vvhat follie is it then for men to delight in that vvhich the light wind can wast and the small worme destroy Epaminondas frugalitie made him to be admired where the excesse of Alcibiades caused him to be suspected VVhy should man be proude of his apparrell seeing the flowers haue better collours the Spiders haue finer threds and the Musk-cats sweeter excrements Rich clothes are beggers weeds to a discontented minde Brauery of apparrell is nothing vvorth if the minde be miserable Desire of that we cannot get torments vs hope of that we may haue comforts vs and the brauery of that we possesse makes vs become proude As oyle being cast vppon the fire quencheth not the flame so brauery bestowed vppon the body neuer humbleth the soule As it is no wisedome in admiring the scabbard to despise the blade so it is meere folly to prayse a man for his brauery and discommend him for his decencie Raine can neuer cause that Come to bring forth any fruite vvhich is sowne vpon harde stones nor speech cannot perswade a proud man to become an enemy to braue apparrell Gorgious garments are markes of pride nests of riotousnes As a man woulde iudge one to be ill at ease which weareth a plaister vpon his face or one that hath beene scourged to bee punished by the lawe so doth painting betoken a diseased soule marked with adultery Clem. Alex. The auncient Fathers called it a corruption or staine if many colours were mingled together Homer writing of a peece of Iuory that was coloured sayde that it was polluted with a stayne Horace called Lentiscus a lyar because hee blacked his hayre VVoe to that beautie which sleepeth not with the face If by the ciuill law the chylde may haue an action of the case against him which shall deface the portract of his father vve well imagin how much it displeaseth God if by artificiall paynting we seeke to correct his workmanshyp Painting hastens wrinckles before olde age come Chriso Those which are curious in decking of the body despise the care of theyr soule All kinde of painting artificiall garnishing colouring of hayre was forbidden among the Spartans Splendida sit nolo sordida nolo cutis Sint procul á nobis iuuenes vt faemina compti Of Boasting Defi. Boasting is a part of pride wherin a man seeketh to extâ—ll himselfe vaine-gloriously beyond his deseruing or the repute of the world for any action doone A Dâ—gge that barketh much will bite but little and the man that vseth to make great promises vvill yeeld but small performance in the end Good wits are often hindered by shamefastnesse and peruerse conceits are boldened by impudencie Many mens threatnings be more fearefull in hearing then hurtfull in effect He boasteth in vaine of his great linage that hauing no goodnes in himselfe seeketh to be esteemed for the nobilitie of his auncestors Great offers are often promised in vvords and sildome performed in deeds There be many which with great eloquence blazing deedes doone in warre can vse theyr tongues but fewe are those that at the brunt haâ—â—â—artâ— to venture their lyues VVhere the matter it selfe bringeth credit a man with his glosse deserueth small commendation Great boast giueth least courage and many words are signe of small wit Arrogancie is alwayes accompanyed vvith folly audacity rashnes insolencie and solitarinesse Plato Zerxes that boasted to ouer-run all Greece with his Armie to drinke vp the Riuers and make plaine the mountaines fearefully fled thence in a Skiffe after hee had presumptuously entred the Countrey vvith a hundred thousand souldiours Cressus boasting of his mightie Armie vvas prettily aunswered It is not their multitude which follow thee but thy courage in leading them which shall make thee famous Sertonius perceiuing his Armie to be proude and pussed vp in mind through many victories and boasting much of theyr conquests past ledde them of purpose into the lappe of theyr enemies to the end that with strypes they might learne moderation No man may truly bragge of what he hath sith what he hath may be lost Eurip. To boast of fortune is folly for whom shee kisseth she ouerturneth and whom she threw in the dust she raiseth sodainly to promotion The vvorld can boast of nothing but vanitie neyther can vanitie bragge of any thing more then the end Hee that boasteth hymselfe to knowe euery thing is most ignorant and hee that presumeth to know nothing is wise Plato Boast is but the sâ—umme of thought vanishing vvith fading pleasures and entertained by foolish obiects Great threatnings are like big windes they bluster sore but they end soone The hart that containeth it selfe vvaxeth eager but the vnbrideled tongue weakeneth the spirit It is foolish boast whereby men make manifest theyr owne ignorance VVhere good vvine is there needs no garland and where vertues are there needes no commendation Of few words insue many effects of much boasting small beliefes Those that boast most faile most for deeds are silent To fill thy mouth with boasting is to fill thy name with slaunder It is better to bee silent then to bragge or boast vaine-gloriously any thing in our own commendation Zeuxes when hee had finished Atalantas picture being ouercome with the admiration of his owne worke writ vnderneath Sooner may any one enuie then imitate what I haue doone Pompey for his great victory vpon the seas thought scorne of his first name and woulde be called the sonne of Neptune VanaÌ„ gloriam semper sequitur infamia et qui insolenter vtitur gloria incidit in ignominiam Phidias sui similem speciem inclusit inclypeo Mineruae cum inscribere non liceret Of Nature Defi. Nature is that spyrite or diuine reason which is the efficient cause of naturall works and the preseruing cause of those thinges that haue beeing through the onely power of the heauenly VVord which is the worke-maister of Nature and of the whole world and hath infused into euery thing a liuely vertue and strength whereby it
Hee reputing dauncing to be a kinde of franticknes Sybilla the prophetesse neuer yeelding any Oracle except possessed first with a surie The same noble King hearing that Sciâ—io vvas vvont to recreate himselfe with dauncing sayd that a dauncer dyd differ nothing from a madde man but onely in the length of time the one being mad so long as he liueth the other whilst he daunceth Alphon. VVhen the same King was reprooued that albeit hee had so much abhorred dauncing yet was seene openly dauncing at the entertainement of Fredericke the third in the company of the Emperour and Leonorâ— Augusta he aunswered that hee that daunced beeing prouoked by lasciuiousnes and wantonnesse was worthily to be esteemed a foole frantick but if it was done for honours sake hee escaped some part of reprehension because some-times it seemeth a decorum to be franticke and doate with great estates The Romaâ—nes Lace dâ—monians and other well ordered Common-weales banished out of their Countries all vaine pleasures and aboue all dauncing as seruing to none other vse but to effeminate young men and to allure them to vice No man daunceth except he be drunke or mad Tully The vertuous Matrons by dauncing haue oftentimes lost theyr honours which before they had long nourished and virgins by it learne that which they had beene better neuer to haue knowne Petrarch Tully finding fault vvith an enemie of his called him in derision a braue dauncer They which loue dancing too much seeme to haue more braines in their wit then theyr head and thinke to play the fooles with reason Terence A lamentable tune is the sweetest musick to a wosull minde S. P. S. Musick is the sweet meat of sorrow S. P. S. Men of auntient time haue named daunces allurings poysonings and inticements of sathan who by these meanes corrupteth vs. In the Sea of histories mention is made of an Archbishop of Magdebourg vvho broke his neck dauncing with a damâ—ell Hee daunceth vvell to vvhom Fortune pypeth The Egiptians Thratians and Scythians accounted dauncing amongst theyr holy ceremonies first appoynted by Orpheus and Museus who excelled in that kind The Romaines had certaine priests called Salij vvhich daunced in the honor of Mars The Grecians learned to daunce of Castor and Pollux and vsed to dispatch theyr businesse dauncing Socrates which vvas pronounced by the Oracle of Apollo to bee the vvisest man in all Greece was not ashamed in his olde age to learne to daunce extolling dauncing vvith wonderfull prayses Dauncing by an old auncient custom may be vsed so as a man in the exercise therof behaue himselfe modestly and not like vnto a madde man The Sirians before they met their enemies woulde sing Ballades and solace themselues with dauncing It is necessary that our footesteps be aswell ruled as our words ought to be God threatned the daughters of Syon for that they went winding and prauncing making theyr steps to be heard againe Apud antiquos tanto in precio habita est saltatio vt populi presides et antesignani presaltatorum nomine honorarentur Saltatio non ad pudicas sed ad adulteras pertinet Of Man Defi. Man is a creature made of God after his owne image iust holy good and right by nature and compounded of soule and bodie of soule which was inspired of God with spirit and life and of a perfect naturall body framed by the same power of God MAn was created to set forth the glory of his Creator and to speake and doe those things which are agreeable vnto him throgh the knowledge of his benefits Man is nothing but calamity it selfe Hero Mans nature is desirous of change A man may be without fault but not without sinne Aug. Man was wonderfully created but more wonderfully redeemed Aug. Man is the example of imbecillity pray of time sport of fortune and enuy the image of vnconstancy and the very seate of fleame choller and rewmes Plut. Townes Boroughs and Villages are the retreats of mans miseries full of noysomnes trauaile and fortune Solon A good man alwayes draweth good things out of the treasure of his hart and a vvicked man that which is wicked Chris. Man is so excellent a creature that all other creatures were ordained for his vse The duty of man consisteth in knowing of his ovvne nature in contemplating the deuine nature and in labour to profit others Man is onely a breath and a shadow and all men are naturally more inclined to euil then goodnes and in their actions as fraile and vnconstant as the shadow of smoke The end of mans knowledge is humilation and glory Bonauen Man wilfully minded depriueth himselfe of all happines Miseries haue power ouer man not man ouer miseries To the greatest men the greatest mischiefes are incident VVhatsoeuer chaunceth to one man may happen likewise to all men Man by nature keepeth no measure in his actions but is carried away through violence of his sundry affections No creature but man hath any knowledge of God He ceaseth to be a man which ceaseth to be prouident and leaueth the rules of reason Men at the beginning builded Townes for society and for safety but novv are vvildernesses safer then popularity Man hath no power ouer his lyfe but liues ignorant of the certaine time of his death euen as a beast only comforting himselfe with confidence To euery man belongeth two powers a desire and an opinion the first body bred leading to pleasure the other soule bredde leading to good things Cicero Opinion and desire hold in man great controuersies for when opinion is victor then he is sober discreet and chast but vvhen desire ouercommeth he is riotous vvilde and vnsatiate All men naturallie haue some loue and lyking of the truth The perfection of a vvise-man is to ioyne the actiue life vvith the contemplatiue in a certaine expectation of an immortall most blessed life All thinges are resolued into those thinges whereof they are compounded the body of man being earth shall returne to earth and the soule beeing immortall shall enter into immortality All men are by nature equal made all of the earth by one workman and howsoeuer vvâ— deceaue our selues as deere vnto God is the poore peasant as the mighty Prince Plato Misery then seemeth to bee ripe for man when he hath age to know misery S. P. S. The Philosophers knevv mans imperfections but could neuer attaine to knowe the true cause of them Nonne vides hominuÌ„ vt celsos ad sider a vultus Sustulerit Deus ac sublimia finxerit ora Cum pecudes volucrumque genus form asque feraruÌ„ Segnem atque abscaenaÌ„ passuÌ„ strauisset in aluum Homo non vt á matre sed vt á nouerca editus est in vitam corpore nudo et fragili animo infirmo ad molestias anxio humili ad timores molli ad labores ad libidines prauo in quo tamen in est tanquam obrutus diuinus ignis ingenij et mentis August Of Choyce Defi. Choyce doth belong vnto the
suffer constant to loue friendly to her neighbours prouident for her houshold Theophrastus Marriage vvith peace is this worlds paradice with strife this lifes purgatory Silence and patience causeth concord betweene maried couples It is better to mary a quiet foole then a witty scold In marriage rather enquire after thy wiues good conditions then her great dowry Spirituall marriage beginneth in Baptisme is ratified in good life and consumated in a happy death Thales seeing Solon lament the death of his sonne sayd that for the preuention of such like troubles he refused to be married Lycurgus noted them of infamie that refused to marry Hee which would faine finde some meanes to trouble himselfe neede but to take vpon him eyther the gouernment of a shyppe or a wife Plautus A chast Matron by obeying her husbands will hath rule ouer him The first coniunction of mans societie is man and wife An honest vvife is the health of her husbands body Qui cogitat de nuptijs non cogitat bené Cogitat enim contrabit de hinc nuptias Malorum origo quum sit haec mortalibus Dotatam enim si forté pauper duxeris Non iam ille coniugem sed habet heram sibi Cuiseruit at sipauper aliquam duxerit Nil afferentem seruus ille rursum erit Dum victum vtrique non sibi tantum parat Duxitné faedam vitam de hinc acerba erit At iam pigebit ingredi limen domus Duxitné formosum nihilo erit haec magis Sui mariti quam suae viciniae Ita in aliquod necesse est vt incidat malum Of Chastitie Defi. Chastity is the beauty of the soule and purity of life which refuseth the corrupt pleasures of the flesh and is onely possessed of those who keepe their bodies cleane and vndefiled and it consisteth eyther in sincere virginity or in faithfull matrimony CHastitie is of small force to resist where wealth and dignity ioyned in league are armed to assault Pure chastity is beauty to our soules grace to our bodies and peace to our desires Selon Frugality is the signe of chastity Plinie Chastity in wedlock is good but more comendable is it in virginity and widdowhood Chastity is a vertue of the soule whose coÌ„panion is fortitude Amb. Chastity is of no account without humility nor humility without chastity Greg. It is better with Ficinus the beautifull young Romaine to deface the maiesty of comly fauour and beauty then vvith Narcissus to be confounded with his owne folly Chastitie is the seale of grace the staffe of deuotion the marke of the iust the crowne of virginity the glory of life and a comfort in martirdome Chastity groweth cheape vvhere golde is not thought deere The first degree of chastity is pure virginity the second faithfull matrimony Idlenes is the enemy to chastity As humility is necessarie so chastity is honourable Chastity humility and charity are the vnited vertues of the soule Chastity vvithout charity is a lamp vvithout oyle In the vvarres of Caius Manlius Torquatus against the Gallogrecians the wife of Oriagontes their Prince beeing taken prisoner by a Centurion who mightily assaulted her for loue caused him to â—ec slayne by her slaues after she was raunsâ—med and carried the letchers head as a pledge of her chastitie to her barbarous husband The Lady Bona of Lombardy fearing her chastitie should be assailed in her husbands absence followed him in the holy warres in Palestine and rescued him in many dangers to her eternall honour The daughters of Romilda after theyr mother had dishonourably betrayed both her husband and Country into the hands of Cucanus King of the Vandales hauing especiall care of theyr chastities and fearing the incestuous assaults of the Barbarians hid peeces of raw flesh vnder their garment which putrifying by heate sent out such a stench that the Vandales supposing it some naturall defect fled from them and by this meanes they escaped their dishonour Omphale of Lydia seeing the incestuous lyfe of those Country-men hovv hainously and tirannously they betrayed the honours of many virgins forceably tooke the signiory of the Countrey teaching them slauishly to obey vvhich could not vertuously gouerne Androchia and Alcide two chast and vertuous Thebane virgins hearing by the Oracle of Apollo that theyr Countrey should haue victorie ouer the Orchianemians if tvvo of theyr chastest virgins vvould by voluntary death destroy themselues slew themselues Numa first instituted and erected a Temple to the Vestall Virgins ordained such a law that those which were taken in adultery and had betraied their chastity should be put into a Caue in Campo scelerato with water milke and honey and a light taper and there buried quick At the sack of Cassannoua in Italy the souldiers of Frauncis Sforza bringing him a yong virgin prisoner of incomparable beauty hee first attempted her with wordes then with gifts lastly with threats and seeing none of these able to diuert her from honour he sent her raunsomlesse to her betrothed husband endowing her with his owne spoiles who was so carefull of her chastity Chastity and modesty are sufficient to inrich the poorest and wise-men in marriage rather make choyce of honesty manners then loosenes of behauiour with great lands and rich possessions It is more coÌ„mendable with Alexius to forsake tke concupiscence of the flesh follow the sweet contemplation of vvisedome then with vnhappy Caphalus to seeke the tryall of faithlesse folke and fall into the snares of inuiolable mischiefe Chastitie is knovvne in extreamitie and crowned in the end with eternity If chastitie be once lost there is nothing left prayse-worthy in a vvoman The first steppe to chastitie is to knowe the fault the next to auoyde it Though the body be neuer so fayre vvithout chastitie it cannot be beautifull Beauty by chastitie purchaseth prayse and immortalitie Beautie vvithout chastitie is lyke a Mandrake apple comlie in shewe but poysonfull in tast Feastes daunces and playes are prouocations to inchastitie Quintil. Beautie is like the flowers of the spring and chastitie like the starres in heauen VVhere necessity is ioyned vnto chastitie there authoritie is giuen to vncleannesse for neither is shee chast which by feare is compelled neither is she honest which with need is obtained August A wandering eye is a manifest token of an vnchast hart Gracious is the sace that promiseth nothing but loue and most celestiall the resolution that lyues vpon chastitie The true modestie of an honest man stryketh more shame with his presence then the sight of many wicked and immodest persons can styrre to filthines with theyr talkings Chastitie with the raines of reason brideleth the rage of lust Chastitie is the treasure of the soule and the virginity of the body Doe not say that thou hast a chast minde if thine eye be wanton for a lasciuious looke is a signe of an incontinent hart Amongst all the conflicts of a Christian soule none is more hard then the vvarres of a chast minde for the
esse sui Ouid. Omnibus qui patriaÌ„ conseruauerint adiuuerint auxerint certus est in caelo et definitus locus vbi beati aeuo sempiterno fruuntur Cicero Of Hope Defi. Hope is that vertue whereby the spirit of man putteth great trust in honest waightie matters hauing a certaine and sure confidence in himselfe this hope must be strong ly grounded vppon a sure expectation of the helpe and grace of God without which it is vaine and imperfect TO be cleane without hope is a hap incident to the vnhappy man He that will loose a fauour for a hope hath some wit but small store of wisedom Fortune may take away our goods but death cannot depriue vs of hope Hopes aboue fortune are the fore-poynters of deepe falls If thou chaunce to loue hope vvell vvhatsoeuer thy hap be That which is most common is hope Hope is a waking mans dreame Pyndarus To put our confidence in the creature is to dispaire of the creator Grego Vaine is hope that doth not feare God Gre. This mortall life is the hope of the life immortall Aug. They onely hope vvell who haue a good conscience Aug. Hope is the companion of loue Hope cannot be without fayth Aug. Hope is the God of the wretched Bernard Hope grounded on God neuer faileth but being built on the world it neuer thriueth Hope apprehendeth things vnseene and attaineth things by continuance Plato The euenings hope may comfort the mornings misery Hope is the fooles God the Merchant-mans comfort the souldiers companion and the ambitious mans poyson Hope of life is vanity hope in death is life and the life of hope is vertue Hope waiteth on great mens tongues and beguileth beleeuing followers Sweet words beget hope large protestations nourish it and contempt kils it He that supposeth to thriue by hope may happen to beg in misery Bion. The apprehention of hope derideth griefe and the fulnes of hope consumeth it As all mettalls are made of Sulphur so all pleasures proceede from hope As the one part laboureth for the conseruation of the whole body so hope for the accomplishment of all desires Sadnes is the punishment of the hart hope the medicine of distresse Crates Hope is a pleasant passion of the minde vvhich dooth not onely promise vs those things that we most desire but those thinges also which we vtterly dispaire of Our high hopes haue oftentimes hard fortunes and such as reach at the tree commonly stumble at the roote To hope for requitall of benefits bestowed may rather be counted vsury then vertue A cowardly louer without hope shall neuer gaine faire loue with good fortune To hope against all hope is the excellence of a mighty resolution In a little place is hid a great treasure and in a small hope a boundlesse expectation Confidence except it be guided by modesty and proceed from iudgment may rather be called arrogancy then hope Hope of all passions is the sweetest and most pleasant and heereof it is said that hope onely comforteth the miserable Hope is the Gouernour of men Symonides Perdicas seeing Alexander largelie bestovve many benefits vppon his friends asked him what hee would leaue for himself he aunswered hope A good and vertuous man ought alwaies to hope well and to feare nothing Hope is the beginning of victory to come and doth presage the same Pyndarus Sola spes hominem in miserijs consolari solet Miserum est timere cum sâ—eres nihil Of Charity Defi. Charitie is the indissoluble band of God with vs whereby wee are inflamed with the loue of him for that which we owe vnto him and therby also are induced to loue our neighbours for the loue of God CHaritie is the scope of all Gods commaundements Chris. Charity delayd is halfe lost Charitie raunsommeth vs from sinne and deliuereth vs from death Charitie increaseth fayth begetteth hope and maketh vs at one with God As the body without the soule enioyeth no life so all other vertues without charity are cold and fruitlesse Charity is a good and gracious affect of the soule whereby mans hart hath no fancy to esteeme any thing in this world before the study to know God Hermes The charitable man is the true louer of God Seuerus As the sunne is to the vvorld and life to the body so is charity to the hart Charity resembleth fire vvhich inflameth all things it toucheth Erasmus Charitie in aduersitie is patient in prosperitie temperate in passions strong in good works quicke in temptations secure in hospitalitie bountifull amongst her true chyldren ioyfull amongst her false friends patient Charitie in midst of iniuries is secure in hart bountifull in displeasures meeke in concealing euills innocent in truth quiet at others misfortune sad in vertues ioyfull Charitie in aduersity fainteth not because it is patient and reuengeth not iniuries because it is bountifull Hee that truely loueth beleeueth and hopeth Aug. By charitie one seeth the glorious light of God Aug. Hee alwayes hath to giue that is full of charitie Bernard To loue with all the soule is to loue wisely to loue with all the strength is manfully to suffer for truth to loue with all our hart is to prefer the loue of God before all things that flatter vs. Aug. The measure in louing of God is to loue him without measure Bernard Charity is the way of man to God and the way of God to man Aug. If any man waxe drunke vvith the loue of God he is straightwayes apt and ready to all good he laboureth and is not weary hee is weary and feeleth it not the malicious mock him and he perceiueth it not Bernard The loue of God hath power to transforme man into God Charity maketh a man absolute and perfect in all other vertues Neither the multitude of trauailes nor the antiquity of seruice but the greatnes of charity increaseth the reward God is charity vvhat thing is more precious he that dwelleth in charity dwelleth in God what thing is more secure God in him what thing is more delectable The nature of charity is to draw all things to it selfe and to make them participate of it selfe Lactan. There is no vertue persit without loue nor loue without charity Charity is neuer idle but worketh for him it loueth The greatest argument of godly loue is to loue what God loueth Charitable loue is vnder no rule but is Lord of all lawes and a boundlesse Emperor There is true charity where two seueral bodies haue one vnited hart Of charity mixed with mockery followeth the truth of infamy Pythag. Charity is the child of faith and the guide to euerlasting felicity All charity is loue but not all loue charity Augustine The filthy effects of bribery hinder exceedingly the works of charity Plato Charity causeth men to forsake sinne and embrace vertue Charitie is a word vsed of many and vnderstood but of a few Cicero By charity with God we learne what is our duty towards man By charity all men
by reason of their age and weaknesse of theyr strength are subiect to sundry imperfections and molested with many diseases Pacunius Gray hayres oft-times are intangled vvith loue but stailesse youth intrapped with lust Age is more to be honored for his wisdom then youth commended for his beauty The mind of an old man is not mutable his fancies are fixed his affections not fleeting he chooseth without intention to change neuer forsaketh his choyce till death make challenge of his life The olde Cedar tree is lesse shaken with the winde then the young bâ—amble and age farre more stayed in his affaires then youth Old men are more meet to giue counsaile then fit to follow warres Bias. Though young men excell in strength yet old men exceede in stedfastnes Though all men are subiect to the suddaine stroke of death yet old men in nature seeme neerest to their graue Age is a crowne of glory when it is adorned with righteousnes but the dregs of dishonor when it is mingled with mischiefe Honorable age consisteth not in the terme of yeeres neyther is it measured by the date of mans dayes but by godly wisedome and an vndefiled life Age is forgetfull and gray hayres are declining steps from strength Age is giuen to melanâ—hollie and manie yeeres acquainted with many dumps Age speaketh by experience and liketh by tryall but youth leaneth vnto vvit vvhich is voyde of wisedome He that will not be aduised by age shall be deceiued by youth Old age is the fore-runner of death Age and time are two thinges which men may fore-thinke of but neuer preuent Men of age â—eare and fore-see that vvhich youth neuer regardeth Olde folkes oft-times are more greedie of coyne then carefull to keepe a good conscience Bias. Age may bee allotted to gaze at beauties blossoms but youth must clime the tree and enioy the fruit Nature lendeth age authority 〈…〉 nes of hart is the glory of all yeeres VVhilst the haires be hidden craftily age bewrayes it selfe Children are compared to the spring-time striplings to sommer-season young-men to autumn and old men to winter An olde man ought to remember his age past and to bethinke himselfe hovv hee hath spent his time if he finde himselfe faulty in neglecting such good deedes as hee might haue done he ought forth-with to be carefull to spend the remainder of his life in liberality towards the poore Old men are commonly couetous because their getting dayes are past It is a great shame for an olde man to be ignorant in the principles of religion An old man ought to be reuerenced for his grauity sooner then for his gray haires If young men had knowledge and old men strength the vvorld vvould become a nevv paradice A man aged and wise is worthy double reuerence Infancie is but a foolish simplicity full of lamentations and harmes as it were laid open to a maine Sea without a sterne Youth is an indiscreete heate outragious blind heady violent and vaine Mans estate is trouble vexation of mind full of repentance and plunged in care Non est senectus vt tu opinaris pater Onus grauissimum sed impatientius Qui fert sibi ipse est author illius mali Patienter at qui sibi quietem comparat Dum dextere eius moribus se accomodat Nec ille solum detrahit molestiam Accersit aliquam sed voluptatem sibi Si nauig andum sit quatuor per dies De comeatu cura nobis maxima At se in senectam quid licet comparcere Non instruemus nos eo viatico Of Death Defi. Death is taken three maner of wayes the first is the seperation of the soule from the bodie with the dissolution of the body vntil the resurrection the second is the death of sinne sith he is sayd to be dead which lyeth sleeping in sin the third is eternall death vnto which the wicked shall bee condemned in the day of generall iudgement DEath is the law of nature the trybute of the flesh the remedy of euills and the path eyther to heauenly felicitie or eternall misery Heâ—â—clit Destenie may be deferred but can neuer be preuented An honourable death is to be preferred before an infamous life That man is very simple that dreadeth death because he feareth thereby to be cutte off from the pleasures of this life Death hath his roote from sinne August Death is the end of feare and beginning of felicitie There is nothing more certaine theÌ„ death nor any thing more vncertain then the houre of death No man dyeth more willingly then he that hath liued most honestly It is better to die well then to liue wantonlie Socrat. Death it selfe is not so painfull as the feare of death is vnpleasant Death is the end of all miseries but infamy is the beginning of all sorrowes Plut. VVhile men seeke to prolong theyr lyfe they are preuented by some suddaine death VVhile wee thinke to flie death wee most earnestly follow death VVhat is he that being lustie and young in the morning can promise himselfe life vntill the euening Many men desire death in their misery that cannot abide his presence in the time of their prosperitie An euill death putteth great doubt of a good life and a good death partly excuseth an euill life The death of euill men is the safety of good men liuing Cicero Hee that euery hower feareth death can neuer be possessed of a quiet conscience Nothing is more like to death then sleepe who is deaths elder brother Cicero There is nothing more common then suddaine death which beeing considered by the great Phylosopher Demonax hee therefore warned the Emperour Adrian and such other as lyued at theyr pleasure and ease in no wise to forget how in euery short moment they should be no more Nature hath giuen no better thing then death Plinie To men in misery death is most welcome Death deadly woundeth without eyther dread or daliance Sith death is a thing that cannot be auoided it ought of all men the lesse to be feared By the same vvay that life goeth death coÌ„meth Aurelius The most profitable thing for the worlde is the death of couetous and euill people Death is lyfe to the godly minded man whose meditation is on diuine matters and whose hope is heauen Death is common to all persons though to some one way and to some another If we liue to die then we die to liue All things haue an end by death saue onely death whose end is vnknowne Death is metaphorically called the end of all flesh Aristot. The last curer of diseases is death Death despiseth all riches and glory and ruleth ouer all estates alike Boetius None neede to feare death saue those that haue committed so much iniquitie as after death deserueth damnation Socrat. VVisedome maketh men to despise death it ought therefore of all men to be imbraced as the best remedy against the feare of death Hermes So liue and hope as if thou shouldest dye immediatly Plinie Non
of pleasure and reward wherefore such as suffer in it aduersity shall in another world be recompenced with ioy Hermes He which delighteth in the world must eyther lacke what he desireth or els loose what he hath wonne with great paine He that is enamoured of the worlde is like one that entereth into the Sea for if hee escape perrils men will say he is fortunate but if he perrish they will say hee is vvilfully deceiued He that fixeth his minde wholy vppon the world looseth hys soule but he that desireth the safetie of his soule little or nothing regardeth the world After the olde Chaos vvas brought into forme the Poets faine that the vvorld vvas deuided into foure ages the first vvas the golden age the second vvas the siluer age the thyrd the brazen age and the fourth the yron age all which may bee more largelie read of in the first booke of Ouids Metamorphosis The worlde in the foure ages thereof may bee compared vnto the foure seasons of the yeere the first resembling the spring-tyme the second sommer the third autumne and the fourth winter Perdicas Hee that yeeldeth himselfe to the vvorlde ought to dispose himselfe to 3. things which hee cannot auoyde First to pouerty for hee shall neuer attaine to the riches that hee desireth secondly to suffer great paine trouble thirdly to much businesse without expedition Solon Mundus regitur numine deorum estque quasi communis vrbs et ciuitas omnium Cicero Mundus magnus homo homo paruus mundus esse dicitur Of Beginning Defi. Beginning is the first appearance of any thing and there can be nothing without beginning but onely that Almightie power which first created all things of nothing EVill beginnings haue most commonlie wretched endings In euery thing the greatest beauty is to make the beginning plausible and good It is better in the beginning to preuent thē in the exigent to worke reuenge That thing neuer seemeth false that dooth begin with truth The preface in the beginning makes the whole booke the better to be conceiued Nature is counted the beginning of all things death the end Quintil. To beginne in truth and continue in goodnesse is to gette praise on earth and glorie in heauen The beginning of superstition was the subtiltie of sathan the beginning of true religion the seruice of God There is nothing wisely begunne if the end be not prouidently thought vpon Infants beginne lyse with teares continue it with trauailes and end it with impatience A foolish man beginneth many things and endeth nothing The beginning of thinges is in our owne power but the end thereof resteth at Gods disposing Stobaeus Neuer attempt any wicked beginning in hope of a good ending The most glorious and mightie beginner is GOD who in the beginning created the world of nothing Small faults not hindered in the beginning amount to mighty errors ere they be ended A worke well begun is halfe ended Plato In all workes the beginning is the chiefest and the end most hardest to attaine The beginning the meane and the end is a legacie which euery one enioyeth Sodaine changes haue no beginning Nothing is more auncient then beginning That which is betweene the beginning and the end is short Greg. The feare of God is the beginning of wisedome Sirach The beginning of all thinges are small but gather strength in continuaunce The beginning once knovvne vvith more ease the euent is vnderstood Begin nothing before thou first call for the helpe of God for God whose power is in all things gyueth most prosperous furtherance and happy successe vnto all such acts as vvee doe begin in his name Take good aduisement ere thou begin any thing but being once begun be careful speedily to dispatch it He that preuenteth an euill before it begin hath more cause to reioyce then to repent Take good heede at the beginning to what thou grauntest for after one inconuenience another will follow Begin to end and ending so beginne As entrance to good life be end of sinne Principijs obsta seró medicina paratur Cum malaper longas inualuere moras Principij nulla est origo nam ex principio oriuntur omnia ipsum autem nulla ex re alia nasci potest Of Ending Defi. The ende is that whereto all thinges are created by GOD which is the glory of his Name and saluation of his Elect albeit the order which hee obserueth the cause reason and necessitie of them are hid in his secrete counsaile and cannot bee comprehended by the sence of man THE end of thys worlde is a good mans meditation for by thinking thereon hee preuenteth sinne Basil. The end of trouble bringeth ioy the end of a good life euerlasting felicitie VVhat thing soeuer in this world hath a beginning must certainly in thys world haue also an ending The last day hath not the least distresse Felicitie is the end and ayme of our worldlie actions which may in this life be described in shadowes but neuer truly attained but in heauen onely Nothing is doone but it is doone to some end Arist. The end of labour is rest the end of foolish loue repentance The end is not onely the last but the best of euery thing Arist. The end of euery thing is doubtfull Ouid. The end of warre is a iust Iudge Liuius As there is no ende of the ioyes of the blessed so is there no end of the torments of the wicked Greg. The end of this present life ought to haue respect to the beginning of the life to come Bernard The end we hope for is euer lesse then our hopes VVhat was doubtfull in the beginning is made certaine by the end therof Hugo Seeing the euent of things doe not aunswer to our wils we ought to apply our wils to the end of them Arist. The end of a dissolute life is most cōmonly a desperate death Bion. Our life is giuen to vse and to possesse but the end is most vncertaine and doubtfull The end of sorrow is the beginning of ioy At the end of the worke the cunning of the work-man is made manifest Good respect to the ende preserueth both body and soule in safety Before any fact be by man committed the end therof is first in cogitation Many things seeme good in the beginning which prooue bad in the end Exitus acta probat careat successibus opto Quisquis ab euentu facta notanda putat Multi laudantur in principio sed qui ad finem prefeuerat beatus est Of Day or Light Defi. The word Dies which signifieth day is so called quod sit diuini operis it is Gods faire creature and the cheerefull comfort of man who by his word made the light thereof to beautifie it to the worlds end THose children which are borne betweene the foure and twenty houres of midnight and midnight with the Romans are said to be borne in one day Numa Pompilius as hee deuided the yeere into Moneths so hee deuided the
inter euersae vrbis manubias varia sub specie migrauit ad graecos Of Couetousnes Defi. Couetousnes is a vice of the soule wherby a man desireth to haue from all parts with out reason and vniustly with-holdeth that which rightly belongeth vnto another body it is also a sparing and niggardlinesse in giuing but open-handed to receaue whatsoeuer is brought without conscience or any regard whether it be well or ill attained THe property of a couetous man is to liue like a begger all dayes of his life and to be founde rich in money at the houre of his death Archimed Gaynes gotten vvith an ill name is great losse Couetous men little regard to shorten their lyues so they may augment their riches Treasures hoorded vp by the couetous are most commonly wasted by the prodigall person Gold is called the bait of sinne the snare of soules and the hooke of death which being aptly applyed may be compared to a fire whereof a little is good to warme one but too much will burne him altogether The chariot of Couetousnes is carried vppon foure vvheeles of vices Churlishnesse Faint-courage contempt of God forgetfulnes of death Drawn by two horses called Greedy to catch and Holdfast the Carter that dryueth it is Desire to haue hauing a whip called Loth to forgoe A couetous man is good to no man and worst friend to himselfe The couetous man vvanteth as vvell that which he hath as that which he hath not He that coueteth much wanteth much There is greater sorrowe in loosing riches then pleasure in getting them Publius Couetousnes is the roote of all euill from whence doe proceed as from a fountaine of mishap the ruine of Common-weales the subuersion of estates the wrack of societies the staine of conscience the breach of amity the confusion of the mind iniustice bribery slaughters treasons and a million of other mischeeuous enormities Aurel. All vices haue theyr taste saue onely couetousnes The gaine of golde maketh many a man to loose his soule A couetons man passeth great trauailes in gathering riches more danger in keeping them much law in defending them great torment in departing from them The excuse of the couetous man is that he gathereth for his children Apollonius The couetous minded man in seeking after riches purchaseth carefulnes for him-selfe enuy for his neighbours a pray for theeues perrill for his person damnation for his soule curses for his chyldren and lavve for his heyres A couetous rich man in making hys testament hath more trouble to please all then himselfe tooke pleasure to get and possesse all A couetous mans purse is called the deuils mouth Dionisius comming into a Temple vvhere Images were couered in costly coates of siluer and gold These garments quoth hee are too heauie for sommer and too colde for vvinter and so taking them away with him hee cloathed them in Linsey-wolsie saying these are more light for sommer and cooler for the winter VVee feare all things like mortall men but wee desire all thinges as if wee were immortall Seneca Couetousnes in olde men is most monstrous for what can be more foolish then to prouide more money and victuals vvhen he is at his iourneyes end Couetousnes is a disease vvhich spreadeth through all the vaines is rooted in the bowels and being inueterate can not be remooued Tully To fly from couetousnes is to gaine a kingdome Publius Gold guides the globe of the earth and couetousnes runnes round about the world Most couetous is hee vvhich is carefull to get desirous to keepe and vnwilling to forgoe By liberality mens vices are couered by couetousnes layd open to the world Aug. A couetous mans eye is neuer satisfied nor his desire of gaine at any time suffised The gluttons minde is of his belly the leacher of his lust and the couetous man of his gold Bernard The couetous man is alway poore August Ardua res haec est opibus non tradere mores Et cum tot Croesos viceris esse Numam Vsque adeo solus ferrum mortemque timere Aurinescit amor pereunt discrimine nullo Amissae leges sed pars vilissima rerum Certamen mouistis opes Of Vsurie Defi. Vsurie of the Hebrues is called byting it is an vnlawfull gaine gotte by an vnlawfull meane and that cruelty which doth not onelie gnaw the debter to the bones but also sucketh out all the blood and marrow from them ingendering mony of money contrary to nature and to the intent for which money was first made VSurie is compared to fire vvhich is an actiue and insatiable element for it burneth and consumeth all the wood that is laid vpon it so the Vsurer the more hee hath the more he desireth and lyke hell gates hee is neuer satisfied A vsurer is a filching and corrupt Cittizen that both stealeth from his neighbours and defraudeth himselfe The intent of vsury bewraies the crime Vsury is the nurse of idlenes idlenes the mother of euils Vsurie makes the noble man sell his land the lawyer his Iustinian the Phisition his Gallen the souldier his sword the Merchant his wares and the world his peace Vsury is an auntient mischiefe and cause of much ciuill discord A litle lewdly come by is the losse of a great deale well gotten Vsurie is like a vvhirle-poole that swalloweth what soeuer it catcheth Crateus He that with his gold be gets gold becomes a slaue to his gold Inordinate desire of vvealth is the spring of vsurie and vsurie subuerteth credite good name and all other vertues Couetousnes seeketh out vsurie and vsurie nourisheth couetousnes An vsurer can learne no truth because hee loatheth the truth Vsurie taketh away the tytle of gentry because it delighteth in ignobility Vsury oftentimes deceiues the belly altogether liues carelesse of the soules safety As the greedy Rauens seeke after carren for their food so doth the couetous vsurer hunt after coyne to fill his coffers Philo. Plutarch sayth that no kinde of people in the world are so notorious lyuers nor vse so much to falsifie theyr fayth in all practises as vsurers Appian in his first booke of ciuill wars writeth that by an auncient Law at Rome vsurie was forbidden vpon very great paine As he which is stung vvith an Aspe dyeth sleeping so sweetly doth hee consume himselfe which hath borrowed vpon vsury A vsurer is more dangerous then a theefe Cato Vsury is most hated of those whom she doth most pleasure Vsury maketh those that were free-borne bondslaues Publius Vsury is the manifest signe of extreame impudencie Chrysost. To be a vsurer is to be a manslayer Cato Vsurers were not suffered to enter the temple of sparing and well ordered expence Asellius was slayne for making a law against vsurers Appian By vsury money is brought forth before it be gotten Vsurie is the daughter of auarice and ambition turpia lucra faenoris et velox inopes vsura trucidat Nō sunt facienda mala vtinde eueniant bona Of Deceit Defi. Deceit or
being at a banquet he â—as so mightilie assailed by Rats that neither â—is guard fire or water coulde preserue him â—rom them Lying in doctrine is most pernitious Hee that dare make a lye to his Father or â—eeketh meanes to deceiue him such a one â—uch more dareth be bolde to doe the lyke â— another bodie A lye is the more hatefull because it hath a similitude of truth Quintil. A lyar ought to haue a good memory least he be quickly found false in his tale Plinie It is a double lye for a man to beleeue himselfe Stobaeus All Idolatry hypocrisie superstition false waights false measures and all cousonages are called lying to the end that by so deformed a name wee should the rather eschewâ— them Homer vvriteth of the great valiant Captaine Achilles that hee did more abhorre lying then death Si qui ob emolumentum suum cupidius aliquiâ— dicere videntur ijs credere non conuenit Falsum maledictum est maleuolum mendaciâ— Of Dronkennes Defi. Dronkennesse is that vice which stirreâ— vp lust greefe anger and extremitie of louâ— and extinguisheth the memory opinion aâ— vnderstanding making a man twise a chilâ— and all by excesse of drinke and dronkenneâ— THe auncient Romaines would not suffâ—â— theyr wiues to drinke any wine The crafty wrastler wine distempereth the vvit weakens the feete and ouercommeth the vitall spirits Arist. VVine burnes vp beautie hastens age Excesse is the worke of sinne and dronkennesse the effect of ryot Solon Alexander beeing dronke slew his friende which in his sobernes he mightily lamented Those things which are hid in a sober mans hart is oft-times reuealed by the tongue of a dronkard VVhere dronkennesse is Mistres there secrecie beareth no maisterie VVine and women cause men to dote and many times putteth men of vnderstanding to reproofe The Vine bringeth forth three grapes the first of pleasure the second of dronkennesse the thyrd of sorrow Anacreon Phillip King of Macedon making warre vppon the Persians vnderstood that they were a people vvhich abounded in all manner of delicate vvines and other wastfull expences whereupon he presently retired hys Armie saying It was needlesse to make vvar vppon them who would shortly ouerthrowe themselues Dyonisius the Tyrant by ouer-much drinking lost his eye-sight Nothing maketh dronkennesse to bee more abhorred then the filthy and beastlie behauiour of those men whose stomackes are ouer-charged with excesse Steele is the glasse of beauty wine the glasse of the minde Eurip. A dronken-man like vnto an olde man is twise a chyld Plato Dronkennesse is nothing else but a voluntarie madnesse The first euill of dronkennesse is danger of chastitie Ambrose The Lacedemonians woulde often shewe theyr chyldren such as were dronke to the end they should learne to loath that vice Romulus made a Law that if a vvoman were found ouer-come vvith drinke shee should die for her offence supposing that thys vice was the beginning of dishonestie vvhoredome Calisthenes beeing vrged by one to drinke as others dyd at Alexanders feast answered that hee would not for sayth hee vvho so drinketh to Alexander had neede of Esculapius Meaning a Physition The Leopard as many write cannot bee so soone taken by any thing as by wine for being dronke he falleth into the toyles VVine according to the saying of a late VVriter hath drowned more men then the sea hath deuoured Ptholomie who in mockery was called Phylopater because he put to death both his Father and his mother through wine and women dyed like a beast Dronkennes is a monster with many heads as filthy talke fornication wrath murther swearing cursing and such like There are two kindes of dronkennesse one kinde aboue the Moone or a celestiall dronkennes stirred vp by drinking of heauenlie drinke which maketh vs onely to consider things diuine the reward of vertue is perpetuall dronkennes Musaeus Annother kinde of dronkennes is vnder the Moone that is to bee dronke with excesse of drinking which vice ought of all men to be carefully auoyded VVine is the bloode of the earth and the shame of such as abuse it VVine inflameth the lyuer rotteth the lunges dulleth the memory and breedeth all sicknesses The Nazarites abstained from drinking of any wine or strong drinke Arnutius a Romaine beeing dronke committed incest with his daughter Medullina VVine and youth is a double fire in a man Alexander after hee had conquered almost all the world was ouer-come himselfe vvith dronkennesse Quid non ebrietas designat oporta recludit Spes iubet esse ratas inpraelia prudit inermâ—m Sollicitis animis onus eximit addocet artes Faecundi calices quem non fecere disertum Contracta quem non inpaupertate solutum Of Gluttony Defi. Gluttony or surfeiting is the sworne enemie to Temperance daughter to excesse and immoderate appetite shee is healths bane humanities blemish lifes Cockatrice and the soules hell except mercy wipe out the remembrance of so great a guilt SVffise nature but surfeite not supply the bodyes neede but offend it not Moderate dyet is the vvise mans cognizaunce but surfeiting epicurisme a fooles chiefest glory To lyue well and frugally is to liue temperatly and shunne surfeiting for there is great difference betweene liuing well and lyuing sumptuously because the one proceedes of temperance frugalitie discipline and moderation of the soule contented with her ovvn riches and the other of intemperance lust contempt of all order and mediocritie but in the end the one is followed with shame the other with eternall prayse and commendation Plato It is not the vse of meate but the inordinate desire thereof ought to be blamed Aug. Continencie in meate drinke is the beginning and foundation of skill Socrat. VVe cannot vse our spirit well when our stomacks are stuffed with meate neyther must we gratifie the belly and entrailes only but the honest ioy of the mind Cic. The Hebrues vsed to eate but once a day which was at dinner and the Grecians in lyke manner had but one meale and that was at supper Plato beeing demaunded vvhether hee had seene any new or strange thing in Sicilia answered hee had founde a monster in nature that dyd eate twise a day meaning Dyonisius who first brought vp that custome in his Country Sobrietie retayneth that in a vvise mans thought vvhich a foole vvithout discretion hath in his mouth The belly is an vnthankfull beast neuer requiting the pleasure done it but craueth continually more then it needeth Crates VVhen we eate vvee must remember wee haue two guests to entertaine the body and the soule whatsoeuer the body hath departs away quickly but what the soule receiueth abideth for euer The wicked man liueth to eate and drinke but the good man eateth drinketh to liue Plut. A rich man may dine when hee list but a poore man when he can get meate Diog. The belly is the commaunding part of the body Homer It is a great fault for a man to be ignorant of the measure of his owne stomack Seneca
in filthy-lust vvith her owne sonne Meretrix non absimilis mari quod das deuorat nunquam abundat Hoc vnum in ore perpetuó habent meretrices da mihi atque affer mihi Of Sloth Defi. Sloth is a feare of labour to ensâ—e a desisting from the necessarie actions both of bodie and minde it is the sincke which receaueth all the filthy channels of vice and with that poysonous ayre infecteth and spoyleth the soule A Man being idle hath his minde apt to all vncleannes and when the mind is void of exercise the man is void of honesty Sloth riseth sometimes of too much aboundance Prosperity engendereth sloth Liuius Sloth turneth the edge of wit but studie sharpeneth the memory That vvhich is most noble by nature is made most vile by negligence Arist. Idlenes is the onely nurse and nourisher oâ— sensuall appetites and the sole maintayneâ— of youthly affections Idlenesse is the moate that sorest and soonest infecteth the minde vvith many mischeefes The slothfull man sleepeth in his ovvrâ— want Cicero It is hard for him that will not labor to excell in any Art Idlenes is the enemy of vertue and the very traine to all wickednes Sloth looseth time dulleth vnderstanding nourisheth humors choketh the braine hinders thrift and displeaseth God Gallen The sluggard beeing nestled in ignorance soonest falleth into Atheisme The man that passeth his lyfe slothfullie vvithout profit ought to loose it vvithout pitty Homer vvhen hee vvould mocke idlenesse bringeth foorth the Pheacons being a kinde of people which accounted it the greatest felicity to doe nothing Idlenes maketh of men women of women beasts of beasts monsters Homer Study begetteth study and sloth increaseth sloth Ambrose The idle hart is mooued with no prayers Curtius The rich man if he waxe idle will be quickly poore Idlenes is security and labour is care In dooing nothing men learne to doe ill Columella The kinde of contemplation tending to solitarines is but a glorious tytle to idlenes S. P S. Sloth is a feare of labour to ensue Cicero It is not for a man of authority to sleepe a whole night Homer In idlenes beware of idlenes Bernard The Sabies hauing aboundance of all kinde of riches spend their time slothfully The Nabathies hauing nothing but what they get by their vertue and labour are good husbands and abandon all idlenes VVhere nature hath beene friendly there is a certaine vaine opinion vvhich causeth slothfulnes Plato The Bees can abide no Drones among theÌ„ but as soone as any begin to be idle they kill them Plut. Take away idlenes and Cupid hath no might His bow lyeth broken his Torch hath no light Ouid. The vvise-mans idlenes is his continuall labour Bernard Carthage ouercom Rome by idlenes came to ruine Aug. variam semper dant otia mentem Ignauia vitium est animosae partis quo consternitur periculis presertim mortis Arist. Of Presumption Defi. Presumption is a violent passion of will and an vtter fee to prudence it is that affection which thrusteth and exposeth the body to dangers presuming onely vpon vaine hope and imagination without eyther ground or reason HE that vaunteth of victorie before hee haue wonne the fielde may be counted more foolish then valiant Bias. Vaine and light men loue commonly that which is forbidden by reason and loue nothing more then to follow sensuall appetite He that presumeth of his owne strength is soone ouercome Aug. A fault purposely committed ought not to be forgiuen To flye from that wee should follow is to follow our owne destruction Hardinesse vvithout feare is the sister of folly Presumption is the mother of all vices and â—s like vnto a great fire which maketh euery one to retire backe It is a great presumption to looke for reueâ—ence of our elder and to inioyne our better â—o silence Greg. To presumption belongeth correction to â—orrection amendment and to amendment â—eward Bernard There is more hope of a foole then of him that is wise in his owne conceit Solon Take heed of rashnes in resolution cruelty in conquest for the one is wilfull and the other wicked and as the first wants wit so the other shewes as little grace vvhose fruites are pernitious to reason and torment in conscience He that presumes on that hee knowes not may loose an honor for an humor Curtius A festered sore must haue a searching salue and a shamelesse smile an open frowne It is an impudent and presumptuous part to commit anie thing to the iudgement of him that wanteth knowledge Ill successe comes of rash beginnings He that speaks of high things hauing no experience of them is like vnto a blind man that vvould leade and teach him the vvay which seeth better then himselfe Bion. It is a troublesome dangerous insolent anâ— proud enterprise for a man to take vpon him with a pen to gouerne a Common-weale with a Prince to reason of his life He is not wise but arrogant that dare presume vnasked to giue a Prince counsaile Hee that presumeth to vnderstand euerâ—thing is to be thought ignorant in all thing Euery man presumeth on his owne fanciâ— which maketh diuers to leape short through want of good rising and many shoote ouer for want of true ayme He is very obstinate whom neyther reason nor experience can perswade Chilo Aspyring thoughts as they are loftie so are they perrilous To strayne further then the sleeue vvill stretch maketh the arme bare to skip beyond a mans skil is to leape but not to know where to light That which in the deuills was the cause of their fall that in men is the cause of death The man that presumes to be wise let him not contend with him that is inflamed with wrath for if he faile to follow counsaile herein hee shall eyther haue his head broken by the furious or his hart galled by the detractor VVhere men doe all that they vvill they indeede presume to doe that vvhich they should not Cicero Presumption is the chiefe ground and cause of all variance hatred and mischiefe Amongst the ambitious men of the world presumption is a fury and a continuall temptor Philo the Iewe vvriteth that the occasion why leauen was forbid vnto the Iewes at the feast of Easter vvas to teach them to haue a great care to keep themselues from pride and presumption into which they fell that held any good opinion of their owne selues and puffed themselues vp therwith as the dow is puffed vp with the leauen Men ought not to defer the amendment of their life to the last houre because the theefe was saued for as that was a president that none should dispaire so was it but one example because none should presume He is too much presumptious that striueth to go where another hath fallen too much vnbrideled that feareth not at al when others haue perrished before him Let him that thinketh hee standeth take heede least he fall Nulla praesumptio perniciosion quam de propria iustitia
aut scientia superbire ô superba praesumptio ô praesumptuosa superbia August Cum non sit nostrum quod sumus quomodo nostrum est quod habemus Stultitiae genus est vt cum alijs debeas vitae beneficium tibi adscribas ornamenta virtutum Of Treason Defi. Treason is that damned vice hated of God and man where-with periured persons being bewitched feare not to betray themselues so they may eyther betray others or theyr Countrey it is the breach of fayth and loyaltie with God theyr Gouernours and Country THey are deceaued that looke for any reward for treason Curtius The conflict with traytours is more dangerous then open enemies Liuius Traytors are like moaths which eate the cloath in which they were bred like Vipers that gnaw the bowels where they were born lyke vvormes which consume the wood in which they were ingendered Agesilaus Trecherie hath alvvayes a more glozing shew then truth and flattery displayes a brauer flag then fayth No place is safe enough for a traytor Amb. Once a traytor and neuer after trusted Liuius VVho will not with Antigonus make much of a traytor going about to plesure him but hauing his purpose who will not hate him to the death Such as are traytors to their Prince periured to God deserue no credit with men Trechery ought not to be concealed and friends haue no priuiledge to be false Such as couet most bitterly to betray first seeke most sweetly to entrap Phillip Traytors leaue no practise vndone because they will not but because they dare not Victory is not so earnestly to be sought as treason is to be shunned Scylla did betray her owne Father vnto Minos but he rewarded her accordingly Ouid. A Schoolmaister among the Falerians hauing the charge and bringing vp of all the youth in the Cittie hoping to recouer the fauour of the Romaâ—s betrayed all the Cittizens children into the hands of Camillus but Camillus louing iustice caused him to bee stript and his hands to be bound behind him and gaue the children rods whips to beate him home to the Citty A good vvarrior ought to commit the fortune of his vvarre to the trust of his ovvne vertue not to the impiety and treason of his enemies Tarpeias daughter betrayed the Castle of Rome to the Sabines for lucre sake Many men loue the treason though they hate the traytor Many conspire valiantly but ende wretchedly Traytors haue continual feare for their bedfellow care for their coÌ„panion the sting of conscience for their torment Manlius A light head an ambitious desire a corrupt conscience ill counsaile soone breede a traytor VVhere the peoples affection is assured the traytors purpose is preuented Bias. There are many Traytors in Common-weales whom it is better to forbeare then to prouoke Of rash hopes proceede perrillous ends of execrable treasons damnable successe Traytors about the thrones of Princes are like wolues about the foulds of sheepe One skabd sheepe will infect a whole flock and one traytor subuert a whole Monarchy Caesar rewarded those that betrayed Pompey with death Those that murdered Caesar in the Senate-house neuer prospered Tully sayth that no vvise-man at any time will trust a Traytor Ne colloquiorum de praetextu pacis proditiones vrbium tententur fiantque interlocutores maximé cauendum est Proditores vrbium saepé né ipsi quidem proditionem euadunt sed ab hoste trucidantur Of Desperation Defi. Desperation is a sorrowfulnes without all hope of better fortune a vice which falsely shrowdeth it selfe vnder the tytle of fortitâ—de and valure and tickling the vaine humors of the vaine-glorious carry them to ignoble and indisereet actions to the vtter losse of soâ—les and bodies DEsperation is a double sinne and finall impenitency hath no remission It is better to be counted a dastardly coward then a desperate caitife Let no man dispaire of grace although hee repent in his latter age for God iudgeth of a mans end and not of his life past Benard Desperation springeth from the ignorance of God Aug. Idlenes is the root of desperation Theod. Better it is to lyue pinched vvith a few momentary passions then with desperate death to destroy both soule and body It is vaine to be stout and desperate where none of both will preuaile It is better to prolong our lyfe in miserie then to hasten our owne death without hope of mercy Lactan. Loue wanting desire makes the mind desperate and fixed fancie bereft of loue turneth into fury Desperate thoughts are fit for them that feare shame not for such as hope for credit Sighes are the emblazers of thoughts and melancholy the messenger of dispaire There is no offence so great but mercy may pardon neyther is there any thing so desperate which time cannot cure Dispaire is the fruite of disordinate sinne vvhich becomming his owne Iudge proues his owne exexcutioner The feare of ineuitable punishment is the cause of desperation Stobaus Nothing doth more torment a man then forsaken hope Quintilian Desperation preferreth profit before honestie Erasmus Let no man dispaire of that thing to be effected which hath beene done already Extreame feare danger makes cowards desperatly aduenturous and what perswasion could not make constant misery hath made desperate Resolution is grounded on honour desperatenes on danger He is foolishly desperate that engageth his honour for beauty and aduentureth the halter for a lye Diog. Fortune desperatly attained is as desperatlie lost and dispaire suddainly entertayned is a token of a wretched conscience If thou wilt be accounted valiant let neyther chaunce nor griefe make thee desperate Dispaire comes of the feeblenes of courage and the lack of wit To him that is subiect to passion dispayre is euer attendant He that is desperatly inclined to his ovvne will is euer most neere to the wrath of God Despaire leadeth damnation in chaynes and violently layes clayme to the vvrath of God Bernard Despayre and reuenge depriue men of the mercy of God and cleane blotteth out the memory of their former good deeds There can be no greater wonder then to see a wise-man become desperate Of all the perturbations of mans mind dispaire is the most pernicious Liuius If he be a wicked homicide which killeth a man then is he the same vvhich killeth himselfe because he killeth a man Many reading Plato his booke of the immortalitie of the soule haue layde violent hands vpon themselues Hee that through the burthen of his sinnes breakes forth into desperation wilfully refuseth the mercy of the Almighty VVhen hope leaueth a man feare beginneth to conquer him Plato The soules first comfort is to auoyde the fault the next not to dispaire of pardon Desperation is a certaine death Aug. The desperate ambitious build theyr houses vpon others ruins afterwards fall them selues by like practises S. P. S. Brutus and Cassius after the death of Caesar desperatly flew themselues Anthony when he heard that Cleopatra had killed her selfe sayd dye Anthony what lookest thou for
Empedocles because he could not learne the cause of the burning Aetna leapt into it Aristotle for that hee could not giue the reason for Euripus flowing drovvned himselfe As he which without licence breaketh a prison procureth his owne death so in the world to come shall hee be perpetually punished which contraâ—y to the will of God will set the soule at liberty Plato Vincitur haud gratis iugulo qui prouocat hostem Qui nil potest sperare desperet nihil Of Deuils Defi. Deuils are our temptours to sinne blasphemie and all other euills they that standing in feare of God take pleasure in that which displeaseth him THe deuill labours to deceaue men and greatly enuies that any should be saued The deuill was the first author of lying the first beginner of all subtile deceites and the cheefe delighter in all sinne and wickednes Philo. Diuers spirits were wont to deceaue people eyther by misleading them in theyr iourneyes or murdering them in theyr sleepes Psellus The more the deuills increase in theyr boldnes the more increaseth theyr punishment The deuils not able to oppresse GOD in himselfe assault him in his members Aug. The deuill intangleth youth with beautie the Vsurer with golde the ambitious vvith smooth lookes the learned by false doctrine The deuills oft-times spake truth in Oracles to the intent they might shadowe theyr falseshoods the more cunningly Lactan. The deuill vvith false miracles beguileth the world The deuills as being immortall spirits and exercised in much knowledge seeme to worke many thinges which in truth are no miracles but meere works of nature All the great power of deuills proceedeth from the iust indignation of God vvho by such whyps chastiseth the wicked and exerciseth the good The deuils haue diuers effects the one troubleth the spirit the other molesteth the body some insinuate steale into our harts where depraued desires are ingendered or els into our vnderstanding to hinder the vse and office of reason The power of God and not the deuill is to be feared Greg. The inuisible enemy is ouer-come by faith The deuils haue will to hurt but they want power Augustine The deuill is ouer-come by humilitie The deuill is strong against those that entertaine him but weake against those that resist him Aug. From euill spirits proceedeth Art-magick whereby the slauish practisers of that damnable Art by many false miracles deceiue the simple and confound themselues God many times suffereth the deuill to tempt the godly that by temptation theyr fayth might be tryed He that giueth his word to the deuill breaketh his bond with God Luther The deuill temptation and sinne vvere the occasions of mans fall He that makes a God of the world and vanitie is a deuill in the fight of heauen wisedome The harts of the rebrobate containe as many deuils as vnchast thoughts Greg. The deuill is to some a Lyon to some an Ant. Gregory The deuill ceaseth to tempt them whom he hath already wonne The worlde the flesh and the deuill are three powerfull enemies to prouoke men to wickednesse The deuill is the Father of lies the chiefe author of all deceit The deuil tempteth the righteous one way and the wicked another way Greg. The deuill presents before vs many vaine delights to the intent hee might the better keepe our minds from godly meditation VVhat sinne soeuer hath beene by man at any time committed was first by the deuill inuented The deuill first accuseth vs of our euill words next of our euill works lastly of our euill thoughts Greg. Vt cum princeps vult hospitari in aliquo domo praemittit nuncium et vbi ille recipitur ibi descendit Dominus sic diabolus praemittit malas cogitationes vt ei preparent hospitium vt vbi recipiuntur illuc declinat Christus Leo dicitur propter fortitudinem Agnus propter innocentiam Leo quod inuictus Agnus quia mansuâ—tus Ipse Agnus occisus vicit Leonem qui circuit quaerens quem deuoret diabolus leo dictus feritate non virtute Of Hell Defi. Hell is in all things contrary to heauen it is a place of torment misery and desolation where the wicked shall endure the endlesse iudgement of paine for their offences ZEno the stoick taught that the places of the reprobate were seperate from the righteous the one beeing pleasant delectable the other darksome and damnable Hell is the hold of horror distresse and misery the Cell of torment griefe and vexation The losse of heauen is to the damned more grieuous then the torments of hell Chriso Hell is the land of darknes Greg. In hell all torments are not alike Aug. VVoe be to him that by experience knoweth there is a hell Chrisost. Hell is in the center of the earth remote from all comforts replenished with endlesse horror where desolation raigneth no redemption may be expected Hel is the place of punishment which God hath reserued for the reprobates In hell is no order but a heape and Chaos of confusion The wretches in hell haue an end without end a death without death a defect without defect for theyr death liueth continuallie the end beginneth alwayes the defect can neuer faile Eternall death is the reward of sinne the plague of sinne hell and damnation Hell is euery where where heauen is not The torture of a bad conscience is the hell of a lyuing soule Caluine Good men haue theyr hell in thys worlde that they may knowe there is a heauen after death to reward the vertuous and vvicked men escape torments in this worlde because they shal finde there is a iudgement to come wherein the wicked shall haue punishment according to the number of theyr offences Lactan. They that beleeue in Christ haue alreadie ouer-come sinne and hell To them that are enamored of the worlde the remembrance of hell is bitter The image of our sinnes represent vnto vs the picture of hell Hell like death is most incertaine a place of punishment most assured Hell that is knowne no where is euerie where and though now neuer so priuate yet in the end it will be most publique Hell is compared to the Laborinth vvhich Dedalus made whose entrance is easie but beeing once in it is not possible to rerurne If thy minde bee not mooued with the fire of heauen take heede least thy soule feele the flames of hell Infernus lacâ—s est sine mensura profunditas sine fundo plenus ardoris incomparabilis plenus faetoris intolerabilis ibi miseriae ibi tenebrae ibi horror aeternus ibi nulla spes boni nulla desperatio mali Noctes atque dies patet atri ianua Ditis FINIS A Table of all the principall matters contayned in the former Treatise A. A Boundance 2. vide riches Absence 124 62 Abstinence vide Temperance Acts 125 94 Actions 4 6 42 91 103 113 182 228. Action 48 92. Accusation 153 Admonition 17 41. 64. Admiration 52 48 168 Aduise vide Counsell Aduersity 6 114 vide
payne Adultery vide concupiscence Ayre 49 189. Affection 22 32 39 92 Affliction 58 vide pouerty Age 39 68 vide old age Ayde 128 Ambition 53 94 vide pryde Amitie 35 vide friendshyp Angels 4 25 41 Anger 105 27 102 vide rage Armes 50 86 103 121 Arte 6 9. 14 17 26 51 vide nature Arrogancie 124 181 vide pryde Aspyring vide presumption Auncestors 94 73 94 Authoritie 72 74 93 100. Apostates 5. B. BAnishment 122 257. Babbling 58 vide slaunder Beginning 13 24 31 148 231. Beleefe 142 vide Credulitie Beauty 6 15 19 28 35 123 209. Benefits 77 76 86 91. Blessednes 13 4 139. Body vide soule Bounty 75 vide Liberalitie Boasting 180 43 90 Blasphemy 149 Bragging vide Boasting Brauery 178. C. CAre 19 59 71 123. Change 118 5 27 114. Chastitie 207. Charitie 9 10 218. Chyldren 190 54 71 233. Choyce 202 16 21 143. Choller vide rage Constancie 9 18 24 66 211. Conscience 10 12 13 70 Content 21 36 118 121. Country or Common-wealth 8 31 215 Consideration 91 168 Courage 100 6 18 Counsell 85 39 88 149 Counsels vide Precepts Contemplation 5 12 42 137. Conquest 44 79 Comforts 58 41 88 Concord vide Peace Confidence vide Hope Couetousnes 7 82 251 Conspiracie vide Treason Concupiscence 14 263. Curtesie 78 30 Clemencie vide Curtesie Credulitie 141 Cowardize vide Courage Craft vide Deceit Curiositie 3 31 130. Custome 24 36 54 Cousnage vide Gaming Couine vide Deceit Crueltie 106 21 79 Creation 2 Contention 6. Credite 34 112. D. DAy 35 168 233. Danger 35 54 96 99 Darknesse 47 95 103 Dauncing 197 209. Death 10 11 36 159 231 Deceit 30 255 Desire 4 15 36 87 Deeds 76 88. Dearth vide famine Deniall 148 Desperation 58 108 112 270 Destenie vide death Detraction vide slaunder Deuills 250 272 268. Delay 80 95 228 Deuotion vide prayer Dishonestie 106 240. Dissimulation 29 24 Distresse vide pouertie Diligence vide labour Discord 8 32 Doubts 147 8 47 56. Dread vide feare Dronkennesse 258 Dutie 137 165 Dice vide gaming Doctrine 45 51 178 Diuinitie 2 92 Dominations 5 Discretion 6 11 18 113. Delight 15 19 E. EArth 3 6 Election 203. Elements 36 Eloquence 45 48 53 Education 54 55 Exile 84 vide banishment Ending 24 232 Enuie 22 176 245 Error 6 55 57 191 213 Equitie vide iustice Euill deedes vide wickednes Experience 40 46 vide knowledge Extreamitie 58 82 130 Examples 38 151 195. F. FAther 73 173 vide Chyldren Fame 102 170 Fayth 10 74 94 146 Famine 109 Fancie 15 18 33 Feare 59 107 232 Folly 30 149 267 Familiarity 23 33 92 Flattery 32 154 Fortune 26 77 216 Friendship 34 61 Friends 32 Fortitude 40 60 vide Courage Frugalitie 66 207 261 Felicitie 14 186 Fraude vide deceit Fury vide rage G. GAming 249 Generall 96 Gentlenes 243 Gladnesse 112 133 Glory 24 103 God 1 19 58 107 219 231 Goodnesse 8 41 57 Good-will 63 77 Good name vide Fame Gouernment vide Kings Gold 28 78 Grace Graces 10 13 35 49 Grammer 9. 54 253 Guiltines vide Conscience Gifts 28 40 76 90. 113. Gluttony 23 260 H HAppinesse 14 36 40 68 Hate 22 75 Harmonie 7 Heauen 3 6 13 75 Heresie 149 Hell 4 274 Health 5 9 68 Hearing 46 189 Histories 44 110 Honor 1 74 Hope 74 216 Husband 26 vide marriage Humanitie 40 Honestie 33 41 48 67 Humilitie 28 61 179 220 I. IEalousie 20 170 203 Iesting vide scoffing Iustice 40 67 80 Iudge 81 Iudgement 37 55 76 Intemperancie vide gluttony Ingratitude 242 Ignorance 38 47 55 Innocencie vide concupiscence Idlenesse 55 115 253 270 Impudencie vide presumption Incontinencie vide concupiscence Ire 37 107 vide rage Iniury 22 24 39 61 63 Inuention 37 91 128 Ioy 128 Incest vide concupiscence Infamie 81 74 124 238 263. Impietie 256. Instructions 4 32 58 195 Iniustice 53 81 129 Immortalitie 6 116 213. Idolatry 258. K. KIngs 69 77 Kingdoms 53 68 Kindred 17. Knowledge 1 42 46 177 201 L. LAbour 45. 131. Lawes and Lawyers 78 83. 129 256. Life 4 46. 92 102 184. Liberty 10 59. 135. 258 Learning 37. 44. Lechery vide concupiscence Liberalitie 40. 75. 88. Light 5 128. Loue 5 15 62. 166 196. Lenitie vide curtesie Lamentation 59 163. Loue of parents vide chyldrâ—â— Lust. 139 vide concupiscence Lying 56. 149 155 257. M. MAdnes 259. 262 Magnanimitie 40. 60. Man 75 201 213. Marriage 120 148 204 Maiestie 71 78 Magistrates vide Iustice Martirs 60 80 264 Melancholie 104 271 Mercie 2 13 129 Memory 42 77 150 Meane 130 142 Minde 31 43 45 125 186. Minister 5 Mistrust vide suspect Modestie 67 208 209 Moderation 66 261 Misery 14 87 143 210 Monarch 93 100 Money 117 170 Muses 43 49 Musicke 17 54 195 N NAture 5â—29 45 231 Necessity 121 147 166 Negligence 170 225 Neighbours 155. 164. Night 235 Nobilitie 72. 187. O. OAth 145. Obedience 41 138 Obliuion 94. Offers 29 Office 40 72 77 92 69 106 Offence 11 35 129 Opinion 6 46 64 Opportunitie vide Tyme Old age 222. Oratory 10 49 84. Oracles 257 Order orders 5 81 79. P. PAinting 180. Parents 139 191 213. Paine 80 91 160. Passions 130 Patience 60 95 Paracide 193. Parasites 33. Peace 7 92 Pestilence vide Famine Panurgie 82. Perseuerance 61 211 Periurie 127 145. Phisicke Phisitions 19 71 82 84 158. Phylosophy Phylosophers 29 75 93 202. Poetry 51 167 Policie 37 97. Pouerty 32 113 119. Pardon 81 91 Pleasure vide gladnes Plenty 111. Presence 124 209 Prechers 42. Precepts 87 Prayse 25 125 126 Profit 93 227 258 Prouidence 53 93 Prouerbs 166 260. Princes 36 52 154 Promotion vide Kings Promise 77 90. Pride 23 59 198 245 Presumption 55 95 129 266 Prodigalitie 76 247. Prayer 11. Prosperity 2 32 265. Punishment 80 81 84 Prudence 2 41 VVisedom Play vide gaming Q. QValities 122 Quantitie 45 Questions 90 166 Quietnesse 11 106 Querks 166 vide Scoffing R. RAge 103 130 Rashnes 21 37 105 267 Remembrance vide memory Reason 7 50 68 Religion 68 147 213. Resurrection 2. Rethorick 9. Repetition 150. Reuenge 21 22 23 Report 3 94 152 Riches 32 115. Riot 32 vide prodigality Ruine 111 120. Resolution 148 209 Rule vide Kings S. SAdnesse vide teares Securitie 39 89 Secrecie 89 143. Sences 38 42 188 Seeing 42 188 Sentences 168. Sapience vide vvisedome Starres 3 5 29. Science 42. Seruing 136 Shame 55 105 141 262 196. 147 167. Scriptures 147. Sermons 41. Schoole 53 70 99 Silence 27. 35 48 53 143 Sinne 11 93 107. 236. Scoffing 87 157 Study 44 112 Strength 47 100. Superstition 231. 246. Spirit 129 149 188 Similitudes 173 Solitarines 88 112 124. Sorrow 59 106 128. Soule 2 31 149 175 185 261. Swearing vide Oath Sleepe 36 45 172 226. Surfet 32 43 Sloth 265. Sicknes 5 21 59 222. 241 Slaunder 69 152 155 Sophistry 29 34. Smelling 189. Selfe-loue 4 19 71. Subiects 72. Subtilty vide deceit Suspition 20 34 133 171 235 Sobrietie 67 158 242. Souldiers 2 40 99 111 258 T. TAsting 190. Temple 159. Teares 112 121. 162. Temptation 12. Temperance 65. Thoughts 35 98. Touching 190 Tongue 144 vide lying Thankfulnes vide ingratitude Truth 34 6 227. Time 50 58 151 197 227. Treason 138. 139. 269. Trouble 160 176 vide payne Treasure 21. 68 98. Tyrants 28 70 106. Tyranny 53. U. VArietie 140 189 Valiancie 40 59 Valour 88 97. Vertue 1 34 127 171 Victory 46 276 Vice 71 194 Vices in generall 31 221 241 Vanitie 6 29 30 59 Virginity 207 209 Vaine-glory 14 Violence 89 96. Venery vide concupiscence Vnderstanding vide knowledge Vnkindnes vide ingratitude Vnitie 65 vide Religion Vse 69 84 Vsury 253 273 W. WArre 1 47. 95 VVantonnesse 167 188 VVant 63 vide pouerty VVit 24 29 36. VVeeping 27 79 VVisedome 31 38 226 262 VVealth 39 vide riches VVine 37 vide dronkennes VVill 37. VVickednesse 236. VVomen 24 37 259. VVorld 29 58 181 229. VVords 33. 36 49 88. VVitchcraft 16. VVife vide marriage VVrong 58. 85. VVorks 49 VVrath 129 vide rage Y. YLitera Pythagorae 6 Youth 31 45 53 123 144 193. 222. Z. ZEale 57 53 70 76 92 114 186. FINIS