what he sales in writing binds himselfe to lose his credit Eloquence was so forcible in Demosthenes that he had many times mony offered him to hold his peace when other men lookt for great rewards to debate the matter Eloquence was so much laboured amongst the Philosophers and Orators of Athens that Damonidas florishing in the time of Pisistratus the tyrant on a day he said vnto the Senate of Athens All men may freelie come speak with me in their affaires except the Philosopher Damonidas who may write vnto me but not come talke with me for he holdeth such efficacy in his words that he perswadeth to what he wil. Eloquence is rather the gift of God then the perfection of learning for many worthy men haue attaind to great knowledge who for want of elocution haue lost their honors and memorable renowne Eloquence applyed to purpose containeth great efficacy which king Philip Alexanders father knew very wel for besieging a certaine citie he came to this parlee that if they would suffer Theomastes to enter and make an Oration he then would depart and raise his siege Sure Theomastes had great eloquence in his words and forcible perswasion in his speech for they not onely rendred themselues and opened their gates but acknowledged king Phillip for their Prince as hee did the Orator for preuailing Thus had eloquence more force in words then the King in his Armies Eloquence hath secret enemies Folly and Ignorance the one cannot vnderstand the secret the other cannot learne the qualitie Eloquence and Wisedome are not alwaies companions for many times a ridiculous matter passeth in the eloquent deliuery weake thrusts pearcing the heart dispatcheth the combat Eloquence and discretion must needes be obserued in writing letters of importance and to a man delighted with varietie and volubility of speech Eloquence maketh a man desire glory and then he writeth with aduisement speaketh with iudgement and as you see the plough-man reuiew his furrow to straighten what is amisse so must a wise man examine his writings to make them seeme more meet and orderlie Eloquence in writing a letter is discouered when it is pleasant to read and discreet to be noted Eloquence and honesty are sometimes enemies for a wicked matter enforceth attention by perswading speeches and procureth dispatch by a timely compulsion Eloquence is no way auaileable with God for the simplest prayer of a good man shall be truly heard when the vaine Oratory of the brauest Philosopher shall not preuaile Enuy. I like the diuell nought but Good pursue Whereby I waste to naught yet Good eschew ENuy frets the heart and marres digestion in the stomack nay farther the fire of malice feedes on hellish furie Enuy of neighbours watch thy actions and make thee stand on a guard of circumspection Enuy cannot speake well of vertue nor endure to heare another commended especially in an enemy or in him vvith whom wee contend for superioritie or glory And if therein our aduersary preuaile we cannot sleepe in quiet nor eate with content Enuy and hate doe commonly goe together so that Timon vvho enuied good men because they were so good beeing asked why he hated all men answered I hate wicked men because of their wickednesse and I hate all other men because they hate not the wicked Enuy is somewhat contrary to othervices for they commonly extend to the hurt of others when the enuious man hurteth himselfe and then most chiefly when he cannot preuaile to doe mischiefe and faileth in practicing reuenge Enuy wrought the destruction of Pharoh and his host by his owne contempt against God the troubles of Ioseph by his brethren the death of Iohn Baptist by Herodias daughter and the crucifying of Christ by the Scribes and Pharises who knew that hee was the Sauiour and yet repined at his humilitie Enuy made Caine murther his brother Abel the Sodomites repine against Lot Saul murmure at Dauid Ioab kill Abner Shemei raile vvhen Absalom rebelled against his Father and the Diuell himselfe tempt the vvoman to bring all mankinde to destruction and ruine Enuy makes men vvorse then diuels for they beeing a legion yet agreed together in one man but two bretheren can scarce agree together in one house Enuy breedes a frowne in the forehead a leere in the eye vvrinkles in the face leannesse in the body malice in the heart and a mischiefe in the soule Enuy bred by the pride of Lucifer caused his fight contention with the Arch-angell but especiallie made the Diuell vvatch the Woman in the wildernesse to deuoure her child when she should be deliuered Enuy vvill doe him-selfe hurt to procure his aduersarie a greater mischiefe Which makes mee remember a storie of an Enuious and Couetous man vvalking together vvho at last met with Iupiter and had the fortune to haue their petitions granted with this prouiso That whatsoeuer the first man wished the other was sure to haue it doubled vpon him Wherupon the couetous man would not wish because hee would haue had all the good to himselfe and the enuious man durst not for dooing another double good But at last in casting of lots it fell to the Enuious mans turn to ask first and so hee desired to haue one of his eyes pulled out that the Couetous man might lose both which was immediatly effected and Iupiter wondred at the malice of the wicked man Enuy breakes the knot of amitie sowes the seed of sedition and brings forth the fruit of ruine and destruction Enuy loues no number but one no iudgement but partiall no power but absolute nor wisedome but will Enuy euen remaines in the graue for the Salamines buried their dead their backs turned against the Agarens which vvere their mortall enemies in such wise that their enmitie endured not onely in time of life but also when they were dead Enuy is of that property that it sometimes produceth a miracle For after Eâ—eocles and Polinices had killed one another in battaile and that their bones and bodies were to be burnt and sacrificed together the very flames diuided themselues asunder and shewed the enuy and disvnion of the malicious brethren Enuy is an incurable disease a torment of the minde a vexer of the spirit corrupter of the bloud canker of the flesh rust in the bones consumer of the very soule Enuy and malice haue no mercy in case of victory when weakenesse is forborne when it is vnder the power of true fortitude and valour and ignorance is instructed not derided by Christian wisedome Enuy maketh quarrells vpon cold bloud to the hazard both of body and soule and how-euer they be dangerous vpon sudden heats they be this way vnpardonable vpon premeditated malice Enuy is euer a supplanter of the vertuous who if they once rise to the fauor of Princes let them be sure of enuiors yea and peraduenture of such as flatter them to their faces Enuy produceth horrible effects for when Porrex had killed his brother Ferrex whom
runne at randome and at last is cause that all is lost Negligence seeldome shutteth the doore brusheth the apparell fouldeth vp the linnen maketh the vessell handsome clenseth the garners sweetneth the chambers keepeth any good orders or maketh any good manners Negligence is a maruailous enemie to Princes pallaces and profits whose many officers might and would better husband their businesse if either they were to mannage their owne affaires or did tast of the wants in priuate houses Negligence is the onely aduersarie to all artes trades professiâ—n and vertue it selfe and although ignorance is a lamentable defect yet may it be inuincible and so lesse to be blamed then negligence which cannot be excused No body I am a matchlesse monster in all times Who haue no Body yet haue grossest crimes NO-body keepes such a rule in euery bodies house that from the mistresse to the basest made there is not 〈…〉 turne done without him 〈…〉 band â—â—ide his sâ—â—â—ie opened 〈…〉 who did it he shall finde No 〈…〉 good wise see her vtensels 〈…〉 demand who displast them 〈…〉 uery seruants reply will bee 〈…〉 the seruants discouer the 〈…〉 the chambers durtied it 〈…〉 when euery child is 〈…〉 children fall and breake their 〈…〉 scratch one anothers faces and 〈…〉 ther or nursse seeme angry and 〈…〉 hurt them they will 〈…〉 body toucht them and 〈…〉 cuse hath brought lying to a custome No-body many times maketh the 〈…〉 man cuckhold for though his 〈…〉 roso haue beene at home all day 〈…〉 aske who hath beene there she 〈…〉 suddenly no body who 〈…〉 say againe sweete hart No-body No-body and Maister Negligence may 〈◊〉 together for if a doore be open 〈…〉 chiefe done and a question bee made to finde out the offender aniwere 〈…〉 with No-body 〈…〉 the horses runne astray yet did no-body doe it No-body in a discomfiture runneth away nor disordereth the rancks for euery body layes his owne shame vpon another and demaund of euery one in particular and no-body began the disorder No-body resembleth Robin-goodfellowe and the spirits of old time who like Friers and couâ—ining knaues came in the night and swept the house for good cheere and yet no-body did it or it was done at least by inuisible fairies and diuels and so by no-body No-body at confession abuseth her husband though the men name so many women offenders the women recount how many times they haue abused their bodies yet when euery body examines his owne wife the returne is found with no-body No-body is an admirable vndershriefe for if he fauour the party or is feed extraordinarily though he goe downe with an execution of purpose yet is no-body at home nor nothing done No-body no thing and no where are excellent relatiues for aske who did such a thing and they answere no-body where haue you beene sirrah all this while forsooth no where or what are you doing all this while why nothing and thus with no all certainties indeed are put by No-body cut the cloth nicked the table scratched the windowes brake the glasses croumbled the bread spilled the drinke durtied the house tumbled the bed ranne downe staires made a noyse talked aloud let a fart and made a perfume No-body came to rob a man that nothing had and ranne away into no place and no-body came to looke him out and if they had found him it had beene no where doing nothing No-body telleth strange newes inuenteth lyes disperceth libels setteth friendes at varience and abuseth many millions for when a priuie search is made for the authors no-body is found to auoch the actions Nurture If Nature be not nurtured in men They will be rude or else most beastly then NVrture both helpes and beautifies nature as you may see in many an vnreasonâ—â—â— creature for though the Falkon will slâ—e in his kinde yet is she taught by high flying to stoope the better and so the Merlin by nurture and well manning will kill a Partridge almost as bigge againe as her selfe Nâ—rture is the mistresse of ciuilitie and adorneth all Common-wealths with that maiestie wherein Princes maintaine their estates for though Kings by nature haue diuers prerogatiues which breede obedience in their subiects yet doth nurture so sweeten their nature by sweetnesse that it allures mens loue much more and so there is pleasure and honour vnited together Nurture teacheth a Noble man affabilitie a Gentâ—curtesie an officer comlines a Iudge vprightnesse a Courtier hansomnesse a Citizen cleanlinesse a Merchant finenesse a countriman sobernesse and a Scholler ciuilitie Nurture keepeth a great Lady from pride an inferiour from nicenesse a Gentlewoman from rudenesse a mistresse from coynesse a dame from stoutenes a good wife from sluttishnesse a Damosell from rudenesse a child from boldnesse and a woman in generall from vnwomanhood Nurture instructeth a father to loue and yet correct a child to obey a maister to command a seruant to stand in awe a husband to begentle a wife to respect a house-keeper to prouide the household to saue a kinseman to obserue and a friend to endure Nurture which teacheth the true and easie disposition of worldly wealth maketh it a pleasure which otherwise breedes trouble and perplexitie to the vnskilfull and vnworthy owner for if we knowe not how to dispose of our goods when God doeth send them we are vnworthy of them and how can wee truely be saide to be wise or wealthy men if we knowe not or doe not make vse accordingly of our wealth by discretion and condition of our calling Nurture teacheth a schoole of good man-manners to salute our betters with reuerence our equall with loue our inferior in curtesie to speake orderly to giue the wall not to be angry without a cause and when there is cause to moderate the same to looke cheerefully to bee apparrelled cleanly to goe soberly to liue handsomly to conuerse without offence to entertaine with cheerefulnesse and to dismisse with freed liues Nurture purchaseth good report when rudenesse and inciuilitie keepe a man from respect nay make conuersation tedious and odious to all men Nurture is such a iewell in a nation that all others where it is not are called barbarous for lacke of ciuilitie besides the beastlinesse of conditions eate one another in necessitie or rather wantonly or wilfully only in sauage inhumanitie without necessitie Nurture is a handsome commendation and so farre from flattery that when we say he is a well mannered man we meane there is a great deale more to bee spoken in his commendations then we haue yet vttered whereas in all other praises we may quickly exceed and incurre suspition of hypocrisie or flattery Nurture teacheth vs to deale gently with women how euer men may be answered with ruder tearmes and manly contradictions Nurture and ciuility are in a manner all one for good manners is the ende and scope of their iourney and euery man must bee a scholler in that schoole or else he shall neuer be preferd to vertues accademy Oeconomick Who
villany but he which doeth so may goe to Hell with his cunning and leaue his habit behind him Religion consisteth not in benefices or dignities of the Church nor in a couetous zeale that eateth vp the house of God nor in a malitious spirit that enuieth the reuenues of the Church but in the fruites of vnfained faith and feruent loue Religion inspired with grace keepeth vs in friendship with God and defiance of the Diuell Religion truely entertained onely rauisheth the soule howeuer Philosophy delighteth with knowledge and looke how excellent the soule is ouer the body by so much Religion surpasseth all sciences in 〈◊〉 world Religion for the summe and most materiall points consisteth of two parts either begging of mercy or giuing of glory either prayers or praises Religion filleth the mind with Gods graces and then it careth not for worldly pleasures as full stomaches euen despice hony combes Religion teacheth vs that in the booke of God lieth the tresure of the soule as pearls are found in shels and gold digged out of the earths entrailes but herein is great difference these cannot be got without cost labour toile danger torment of mind and trouble of bodie but Gods graces are obtained without money yea all may come and buy for nothing Religion teacheth vs to be godly howeuer the world may suppose it good to be wise and better to be rich c. Religion teacheth vs the way to heauen truly yet will Astrology measure the firmaâ—â—â—t Cosmography describe the earth Magick search into hel the Mathematicks discouer the secrets of nature and Philosâ—â—hy direct our liues but all is to no purpoâ—e without the knowledge of God which consisteth much in knowing our selues Religion is but one trueth and the onely true worship of one God and he that is of any more then one is the diuels Chaplane Religion teacheth all sorts of people how to finde in the Scriptures sufficient authors and writers for any purpose whatsoeuer As a statist may looke vpon Moses A Captaine Ioshua A stoute man Sampson A King Dauid and Salomon A Prophet Samuel Daniel and the rest A Courtier Nehemiah A Shepherd Amos. A Lawyer Ezra A Coustomer Mathew A fisherman Peter A Phisitian Luke A Gentleman Iohn A persecutor Paul And a conuertist Timothy Religion tels vs plainly that he which 〈◊〉 not into the Communion of Saints shall neuer attaine the remission of sinnes Religio sheweth that he which seeketh God with a faithful heart and loueth God with a ioyfull heart and ioyeth in God with a thankfull heart hath a gratious blessing a blessed grace a continuall comfort and an endlesse happinesse Religion saith that the feare of God is the learning of the wise the grace of God the glory of the learned the peace of God the prest of the faithful and the loue of God the ioy of the elect Religion assureth vs that he which reades the booke of God findes a glorious history he that beleeues what he reades hath a gratious inspiration he that remembers what he beleeueth hath a blessed memory and he that maketh the right vse of his remembrance hath the perfection of vnderstanding Religion warranteth vs that impatience is the sting of nature and presumption the pride of sinne while humility is the ground and grace of vertue and and quietnesse and contentation the blessing of grace Religion heareth Christ by his word beleeueth in him by his grace liueth in him by his loue and ioyeth in him by his spirit Religion guideth vs to repentancâ— and repentance powreth out incessant prayers and true prayers will pierce the heauens whilest worldly securitie goeth to hell like Diues and the diuel with a merry gale Religion is vnited thus farre with Philosophy that euery thing feares a superior and higher power as the deer fears the hound the partridge the hawke all creatures man and man God Religion goes beyond superficiall knowledge or worldly vnderstanding for it lifteth vp our soules to God as to the author former and gouernour of all and whosoeuer knoweth him shall neede to know no other thing Religion maketh the stomach to hunger for grace and so to feede on the bread of heauen and the soule to thirst for drinke and and so to carowse the water of life Religion saith that true repentance commeth by these degrees sadnesse of heart sorrow for sinne confession of the mouth promise to amend and endeuouring to make a full satisfaction both in word and deede Religion tels vs that such 〈…〉 vs at the day of our death such wâ—ll hee pronounce vs at the day of Iudgement Religion telles you that tâ—e â—â—hest iewell in the world is the word of God because all the world cannot buy 〈◊〉 it is the cheapest thing in the world because it is to be bought of free cost Religion telles vs that when a Churchman growes couetous and a gentleman prodigall while the one is walking to beggerie the other is comming to ignominy and both are going to hell Religion teacheth vs neither to offend the righteous nor affect the wicked lest God reuenge the one and the diuell reward the other Religion makes conscience to confesse truely when pollicy causeth vs to conceale or beguile cunningly Religion is scandalised in the varietie of fects but in the vanitie of sinne is the misery of our soules yet say what you can there is but one God and one faith nor can be but one true Religion Remembrance I am the store-house both of good and ill Then vse me well and I will glad you still REmembrance is Cleanthes his library and learning with vertue is a steppe to honour Remembrance of the goodnesse of God toward vs makes vs relieue the misery of the poore regard the vertue of our seruant and respect the loue of our friend Remembrance of former comforts and excogitating of future goodnes are the reliefe of a vertuous minde Remembrance may contriue a way how a man may best beare his misfortunes either by recounting if he euer had any greater in times past or to see thousands of other in as ill estate as our selues Remembrance is a great officer in Princes courts for except all places are orderly supplied to the honour of the Prince and the good of many particular men which cannot be done except memory oâ—der the businesse confusion will ouerâ—htowe all and disorder bring the court to an vprore Remembrance is sometimes the friend of reuenâ—e and many times the enemy of friendship for if iniuries are not forgotten and vnkindnesse put out of minde displeasure follows and one mischife commonly drawes on another Remembrance in some sence is an enemy to our saluation for if God remember our sinnes who can answere him or if the diuel be admitted to record our transgressions who shall dispute against him or trauerse the inditement Remembrance againe is the comfort of our soules for vnlesse God remember Dauids troubles he shall neuer bee released nor ouercome his enemies Remembrance is the onely treasurie
at home of irreligious for abroad he must giue intelligence of his best friends and at home flatter his very enemies Statesmen must obserue the Court promise faire to the Citie fauour the countrey counterfet with the Nobles entise the Gentlemen pardon the factious keepe the mightie in league and detaine the commons in curtesie Scholer I striue for learning without strife that time With Fames faire wings may learn mee how to climbe A Scholer is for the time a prentise to Art and must serue out his yeeres before he can sue his freedome but heerein lies the difference betweene learning and riches when a tradesmans prentishippe is finished hee sets vp for himselfe when a scholers for others as a principle in Philosophy He liues not at all that liues not to the good of his country Scholers of all vices are not couetous for they care not how little they take for their money Scholers and souldiers must entertaine resolution to beare with all inconueniences tarry the time of preferment for otherwise if either start back as wearied with some hindrances he is anew to beginne againe yea peraduenture in as ill a case as hee that goes vp a ladder but slippeth off the rondells or when one breakes falls downe in great danger Scholers are euer learning for such is the excellencie of Art that the more they studie the more they may and the more knowledge they haue the lesse they seeme to knowe for comparing the hidden secrets with the apparant they seeme no otherwise then a candle in the sunne and a riuer to the sea Scholers ought to be penitent for nothing more then the losse of time for the Merchant complaines of shipwrack the Citizen of bad creditors the Souldier of ill pay-masters the Lawyer of long vacations the Artificers of slender setting on worke the Physitian of temperate times and diet the Countryman of wet haruests and the Scholers of ill imployed time and worse spent houres A scholer that makes mysticall Arts the abuse of wit and studies imployes his time ill to seeke preferment by the diuel who yet will neuer serue his turne but to bring his soule to destruction A scholer is an enemy of fortune because they are many times preuented in their race to aduancement by such as are farre inferior to themselues and either for want of friends or presents must lose their expectations A scholer may vse honest recreation at seasonable houres as well for the health of his body as chearing his spirits for as a knife though it haue neuer so good an edge may be quickly dulled with continuall cutting hard or sharp things so the best wits in the world cannot retaine a continuall vertue without rest and artificiall supply from delight and further encourageâ—ent A scholer should not be vain-glorious yet this is a naturall imperfection incident to learning that in young beginners they goe forward the better in beeing praysed and in old Doctors they liue the merier in hope to be commended A scholer must be of a spare and moderate diet for how euer Venus cannot florish without the helpe of Ceres and Bacchus yet will Minerua and the Muses liue gloriously by the pleasant waters of Hellicon Scholers should haue great acquaintance with the morning for two houres vvell imployed then is of more force then foure afterward for the attainement of learning Souldier O that I were not as the flow'rs in May Which when the sent is lost are cast away SOuldier is a name of that honour that it is the genus of vallure valiant men for Emperors Princes great Commaunders inferior Captaines military men with all their famous exploits are all comprised vnder this tearme Hee is or was a braue souldier Souldier seemes the prime honour and glorie of a Nation for in that title all other professions are darkned in a sort as when a man discourses of a Countrey hee is not first demaunded what Merchants there are how the Citizens liue how the Countryman tills the ground how the Gentlemen liues idly and such like but what able men are in the same what garisons maintained what souldiers florish what exployts they haue performed and this is commonly the first question Souldier in the best common-welth is compared to a nosegay which is worne all day while the sweetnes freshnesse doth last but at night when it fades is cast on the dunghill so when necessity calls to our Countryes defence and that worthy men must be imployed they are much made of entertained admitted welcommed and rewarded but as soone as peace is confirmed the troubles ouerblown then are the better sort dismissed peraduentute with flattering words and the inferiour left to the whip or to the gallowes Souldiers one way are the cause of welth for wheresoeuer they be resident victuals growe deere in the market those commodities which the Countriman must either spend himselfe or sell at an easie rate are vttered for double value another way they are the ruine of a country vpon furie of an execution where all thâ—â—gs are subiect to fire and sword Souldiers augment their honour in pardoning of enemies rather then their valour in killing of the vanquished so that the greatest vertue in a Soldier is to ouercome by courtesie when by force of armes they they haue got the victory Souldiers must neither attempt any thing by vain-glory nor refraine through feare but carry such a moderation and gouernment that his courage turne not to fury and madnes nor his forbearance to pusillanimitie and cowardise Souldiers are true Christians and true Christians are Souldiers for hauing a spirituali warre-fare with the flesh world and diuell they must be euer in action yea preuaile at last or else be vtterly destroyed for no composition can serue the turne therefore that we may neither faint nor make friuolous excuses God hath sent vs into an Armory to choose such weapons as vnder the conduct of our Captaine Iesus Christ we are sure to preuaile with Souldiers of the world through liberty and ease quickly abuse their profession For where is in noble designes they are honorable and glorious in filthy idlenesse they are roagues and vagabonds in the one they are seated in a chaire of preferment in the other chained in a dungeon of infamy Souldiers and saylers are brothers in good courses for there be but two Elements in which mortall creatures liue Earth and Water wherein the Souldier at land and Marriner at Sea dispatch all our businesse Souldiers must either haue pay or spoile and sometimes loue the one better then the other because that pay comes by limilation but spoile by fortune which filleth many times the bag of a meane man with rich booty Shifting If I sincke not I care not who doth swell I faine would liue though how I know not well SHifting doeth many times incurre the indignitie of reproch to be counted a shifter is as if a man would say in plain tearmes a coosener Shifting setteth
distinction for there is no temperance without patience and patience is a kinde of temperance Temperance is pace and moderate proceeding bringeth lowly snailes as slowly as they goe to the top of high towers when gaping and fluttering Rookes breake their necks for hast out of their lofty nests Temperance is the protectrix of all other vertues for Socrates was wont to say that hee which would loue his countrey as his owne life must aboue all things loue temperance or abstinence and flie from selfe will and excesse as from a Syren and Epictetes the Stoicke did as it were knit vp all Phylosophy in two words Suffer and Abstaine In the first whereof we may learne to beare aduersitie with a good minde in the second to abstaine from our owne wils and vaine sedâ—cings Temperance keepeth our affections in order for otherwise if our appetite might seede alwaye on Manna wee would loath it if our inheritance did stretch to the plaine of Iordan we would goe beyond it and if we were seated in heauen we would lift vp our heads aboue it Temperance was surely wanting when Eâ—ah thought not Paradise sufficient for her habiâ—aton the dainties of Eden sweete enough for her taste nor the presence of God good enough for her company and contentment Temperance teacheth men to vse riches endure pouertie yea to moderate prosperitie and ouercome aduersitie Temperance vseth wine moderately to the comforting the heart and quickning the wit whereas taken in excesse it dulleth the memory weakeneth the sence corrupteth the blood troubleth the stomacke infuseth error and bringeth vs to ignorance Temperance poyseth vertue in a meane and moderate scale and hope of attaining future good by moderation keepeth our wicked wils from extrauagant ranging Temperance keepes the spirits at rest and in order which otherwise would burst into passions and extremities but nothing excessiuely violent is durable nor any thing orderly moderate is easily mutable Temperance brought most of the Romane warres to perfection all the great Captaines to glory Thus Qâ— Fabius ouercame Hanniball and Scipiâ— Spaine yea in his abstinence from the beautiful captiue espoused to Iudibilis he wonne the hearts of all the people and setled the Romane Empire Temperance is diet keepes the bodie in helth but a cleare conscience is the soundnesse of the foule Temperance ioyned with modesty teacheth apparell to couer nakednesse and meate to nourish nature but feasts cause surfeâ—ting riches pride voluptuousnesse idlenes and excesse ouerthrowes all Temperance is the way to walke to perfection and as when we looke in a glasse and see the spots in our face vnlesse the hand be liâ—ted vp to make all cleane it is to no purpose So though wisedome discouer our imperfections yet if temperance assist not to reformation vices will spread farther and farther to our finall ruine Time This is the cure of griefe the end of hope To all thy wishes time affords thee scope TIme ouercommeth all labour and endeth the greatest miserie and heauines for how forcible soeuer sorrowes seeme yet there must be an ending as there was a day of beginning Time amongst many other wayes is not least of all lost in telling lies and wonders and seldome are such men beleeued in true relations like the shepheards boy that called the shepheards to helpe him for the Wolfe was comming for a Lambe who therupon startled came once or twise bu were deceiued for the wanton boy did mocke them with a lie whereupon when the Wolfe indeede was come they would not beleeue him and so lay still vntill the Lambe was gone and the boyes was turned to crying Time betwixt infancy and age seemeth long but in respect of eternitie it is much lesse then a minute for God is before and after all times which beare no proportion to his induring Time is pretious to the wise but vile to a foole to the learned a treasure to the lasie tedious to the blessed ioyfull and to the damned horrible for in hell their paiâ—e is surpassing and perpetuall Time is vnrecouerable and threfore not to bee spent in want on fictions or idle fantasies or vaine pleasures Time watche thâ—our life for the euening tels what the day hath done the weeke casteth vp the dayes account the monthes the weekes the yeeres the monthes our life the yeeres and death our life and all our actions Time makes the snailâ— clime a great height though hee hasten but a slow pace the warmth of the Sunne recouers dead flies the graine of mustard-seede becommeth a tree the small seeds of the earth spred to florishing branches and al naturers works come to perfection in their due time Time is not to bee let slip for a bright morning may haue a blacke day and a glorious day a gloomy euening Time is lost when wee labour in vaine but wheÌ„ we to work euil it s to abuse both wit and time so time gained is a proofe of wit but abused the reproofe of wickednesse Time of harâ—est is ioyfull to the husband-men of receiuing fees to to the lawyer of taking rents to the Gentlemen of rest and case to the souldier laborer of expences to the prodigall of releeuing the poore to the charitable and so in infinite other particulars Time is pictured like Fortune with a hairy foretop and bald behinde to shew that we must catch hold of time while shee offers her selfe and not let slip an opportunity to to do vs good for there is no hold fast to be taken when she is past and gone Time is pretious to the vnderstanding spirit and labour easie to the louing heart while losse of time is the shame of folly and forced paine brings vnpleasing profit Time trieth all things and openeth the eyes of true vnderstanding making the eye of nature to guide the whole world in good order the eye of reason to run the course of nature the eye of art to note the rules of reason but the eye of wisedome to take grace for her direction Time lost is hardly to bee recouered olde sores are hardly healed credite crackt is hardly restored and long quarrels hardly quieted Time lost is the effect of folly the shame of wit the rudenesse of will the rust of sence the raine of reason the wound of sinne the woe of man Time and tides must be watched for if they will not tarrie for kings let not inferiour persons expect to command the heauens Traueller I Countries vices manners men obserue Learn languages and would good fame deserue TRaueller is an excellent hunts-man of idlenes and Phisitian to cure the passion of loue for by labour and more generous imployment out of sight of the absent and beloued obiect the body and minde are otherwise so set on worke that lasinesse and loue are quite extinct Traueller must doe more then looke on goodly buildings and gaze on beautifull faces lest he be like to his carriage truncke that is remoâ—ed hither and thither to serue his idle humours to make
showes and fill vp places but makes no profitable obseruations for publike seruices Traueller must haue the head of a Philosopher to carry away all he remembers and sees the heart of a Lyon to endure all afflictions and not be afraid of any dangers the mouth of a swine to tast and eate all meates the eyes of a Hawke to view the secrets of all places where he resorts the backe of an Asse to beare and forbeare either floutes or disgraces the legges of a Cammell to carry his owne body and other necessaries if need be and the vigilancy of a Cocke to bee awake at all houres and be ready to attend his iourney Traueller at sea sees the wonders of God at land the pleasures of the world at sea he must endure both stormes and wants at land he may preuent extreamities at sea he must prouide before hand and so may make shift without mony at land he must alwaies haue coyne or credit to serue his turne as sea he liueth at ease without pleasure at land he hath delight with some labour at sea he is in danger of Piracy tempests and shipwrackes at land he may fall amongst theeues couseners and curtesans at sea hee is troubled with the vnsauory smell of the ship at land refreshed with the sweet scent of flowers of the field To conclude at sea he must endure some inconueniences and at land he may enioy great contentment and delight Traueller must make vse of his labours for it is not sufficient to goe from City to City from Countrey to Country from house to house from one delight to another except he learne the language obserue the most remarkeable things conuerse with vnderstanding men conferre with the iudicious be in person at solemnities giue â—are to all reports but beleeue onely truthes or strong probabilities and not let slip any opportunity to enrich his knowledge and pleasure his Countrey Traueller must not take exception to his Inne find fault with his lodging murmure at his bedfellow grudge at his diet raile on his waggener speake ill of the religion make comparisons with the state villipend the place where he remaines not take exceptions to the faults and imperfections of priuate persons no though they be apparant impieties Traueller neede not care for costly or superfluous apparell must haue money and not shew it learning and not boast of it secrets and not discouer them abilitie of body and not abuse it courage of heart and not imploy it and patience but not ouerburthen it for in matters iustisiable all conntries hearken after complaintes and are prowd when they may doe iustice to strangers Traueller must take heede of curiositie either to enquire after dangerous newes or to seeke after others secrets for so he may be brought to the suspition of an intelligencer and discredit of enformer in both which though there bee some things allowable yet the very title maketh a blur Traueller must be sure of credit where hee meanes to reside for as he cannot before-hand determine his returne so hee may not trust vnto strangers for their charitie in vnknowne places nay his owne countreymen will faile him and his wants defeate and disgrace him Traueller may performe his businesse the better by how much hee makes the lesser show For from a priuacy of life he is vnsuspected whereas publicke eminence makes him dangerously marked Traueller must be tongue-tied in matters of Religion and leaue disputation of controuersies for to reise no arguments to vse no contradiction to make no comparison to reproach or dispraise no man or by nips or iests to expose him to derision are secure points for a Traueller to build on Troubles Troubles are trials though they turne to losse Like gold and siluer that are tried from drosse TRoubles are incident to an honest life but sometimes they are so many and so heauy that they make honesty weary to sell her freehold but troubles to confirme constancy in honesty are gracious trials Troubles are tokens of Gods fauour wherevpon Policrates the tyrant was affraide of nothing so much as the sicklenesse of fortune because he had neuer any trouble or mischance in the world which made him cast his rich iewell into the sea because he would haue some crosses but a fisherman hauing taken an extraordinary Dolphine brought it to the King who found his iewell in her belley whereat amazed hee presently swore there was some great mischiefe and trouble toward him which fell out accordingly for that night there was a conspiracy against him and he lost his life Troubles are like sea-markes to direct vs in the channell of saluation least wee fall on the rockes and shelfes of worldly cares and couetousnesse or sincke ouer-head with cares into the gulphes and skirts of deuouring vanitie or filthy pleasures from which we are often preserued by profitable troubles Troubles that are sudden and not foreseene puzell our very thoughts and perturbe our vnderstandings with pensiue cares therefore is premeditation a great point of discretion but it must forecast as well to preuent present mischiefes as to prouide foâ— future times Troubles make men-trust in God and then they cannot be deceined whereas hee that trusteth in man shall be sure to be abused Trouble is of greater power to restraine the act then satisfie the desire for the body may be weary of sinning when desire is neuer satisfied with sinne as the drunkard that can drinke no more yet cals for more wine and the lecher vnable to satisfie his lust yet loues to rub and scratch his scuruey ytch Troubles bring a man much lesse griefe with a vertuous wife but a viâ—ious woman her selfe alone will ouercome the patience of any man They are much more troublesome to mens hearts then a smoaking chimney is to their eyes Troubles are comforts to none but such as haue grace to see who sendes them and why and so to profit by them accordingly So imprisonment is pleasing onely to such as know their patience and good cariage for a while will procure their greater libertie Trouble not the Lion in his pleasure nor anger him in his pray it may doe thee hurt it cannot good hunting will not make the wilde bull tame but starke madde Trouble of a disquieted minde can no more be concealde then the cough or a woman with childe it filles with frowardnesse and griefe and both will forth Trouble is the common place of the poore they are euer in it and for want of meanes there is great disquiet but an vnruly wife is a quotidian feauer and a continuall plague on earth Troubles are the trials of patience and passion the trouble of reason feare is the enemy of a weake spirit but faith is the assurance of comfort as temperance the warrant of iudgement Troubles and trauaile keepe the body in motion as study the minde and sences But as ouermuch of the one trieth the body so ouermuch of the other exhausteth the spirits Troubles happen sometimes to