estéeme reproache for the trueth sake gaine but this simplicitie of the iust is derided of the world because they estéeme the puritie of vertue foolishnesse Gregorie L. Learning EArthly prosperitie comforteth thè body but the tongue of the learned preaching the glad tidings of the Gospell bringeth farre more comfort vnto the soule He that reprooueth all men by leading a life conformable vnto his doctrine sufficiently declareth himselfe to be learned neyther is young age in a Doctor to be despised whom both his life and indgement doe commend Ambrose As it is a wise part to gather vine branches in an hedge and clusters of grapes among thornes warely least that whiles thou séekest the profitte thereof thou pricke thy fingers euen so great care ought to be had that thou imitate not him dooing euill whome thou hast heard speake good things Augustine A mans life ought more to be regarded then his learning for a good life without learning is commendable but learning without a good life lacketh integritie Ambrose It is as godly an act to instruct the minde with wisedome as it is to giue sustenance vnto the body when it lacketh Bernard In reading not the wordes but the trueth is to be regarded for oftentimes the plaine trueth and craftie falshood are commixt whereby simple men are oftentimes intrapped and swéete wordes make fooles faine for the loue of worldlye skill dooth nought els but puffe a man with vaine praises and looke by how much greater a mans studies haue béene by so much the more dooth it cause a man to swell with disdaine Isydore The sinner hath his mouth shut because be that hath not taught himselfe cannot instruct another Origen Little woorth is learning vnlesse it be approoued by industry study labour and diligence Cicero The noble possession of learning being deuided amongst many is not destroyed and being deuided into parts séeleth not any lessoning at all but waxeth dayly so much the more durable olde by how much the more it hath béene made common P. Blesen By other mens actions a man ought to learne what a man ought to doe himselfe Cicero It is more auaileable to heare one teach then to studie vpon the booke because thereby a more déepe impression is made in the minde Val. Max. Liberalitie IT skilleth of what minde and not of what state he be that giueth for it is not praise-worthy which is done of compulsion or brauerie Seneca Beware that thy liberalitie be not greater then thy abilitie for in such liberalitie there is alwayes a desire of getting eyther by huck or cruck that thou mayest haue alwayes somewhat to giue and most commonly thefts ensue such liberalitie for when by such manner giuing thou beginnest to be in necessitie thou art forced to lay hands vpon other mens goods and in so dooing thou precurest greater hatred of those from whome thou hast wrongfully taken then loue of those to whome thou hast vnwisely giuen Cicero A good turne quickly done is twise done He is leasse deceiued that is quickly denied then he that is put in hope to obtaine by faire promises If a man deny to giue vnto one whome he hath alwaies béen accustomed to giue he enforceth him to séeke it by crooked meanes Seneca Well answered Alexander a certaine man vnto whome he had giuen a citie for the man sayd that so great a gift became not his base fortune Allexander replied I estéeme not so much what it becommeth thée to receiue as what it becommeth me to giue Idem The hand neuer wanteth what to giue if the heart be filled with good-will Hierom. Liberalitie alwayes maketh hast and it is proper vnto a liberall man to doe that which he dooth quickly Idem For if a man profit an other and yet protract time from day to day before he performe it he looseth two especiall things to wit both the time and the opinion of a friendly minde Seneca Liberalitie is not defined by heaping vp of riches but by the affection which thou hast to giue Idem It is more gréenous vnto a liberall man not to haue bestowed that which was behooue full then to haue bestowed that which was not behoouefull Idem M. Miserie HE knoweth well how to beare temporal miseries who knoweth how to reioyce with inward hope Gre. Miserie is the aboundance of tribulation and wante of consolation when a man is many wayes cruciated and yet cased by no man Idem If we diligently consider of the the matter we shall finde that the generall miserie of man-kinde is thréefould for we are easte to be seduced weake to effect ought and vnable to make resistance If we would iudge betwéene good and bad we are deceiued if we assay to doe good we saint if we desire to resist euill we are weake and easily ouercome Bernard A wise wretch is more a wretch then a clownish miser for the former knoweth how to exagerate the causes of griefe but the latter dooth not Boetius Sinners are to be adiudged by so much more miserable by how much the more often they are suffered to procéede in their sinnes vnchastened Gregorie Wherefore was I borne vnto labour and trauaile my dayes are spent in confusion If he who was sanctified in the wombe spake such wordes of himselfe what shall I wretched man say of my selfe who was conceiued in sinne borne in sinne and yet vile wretch remaine in sinne woe vnto me poore wretch whom thou my mother hast brought foorth euen the childe of vexation and sorrow Wherefore had I not dyed before I was brought foorth Wherefore was I taken vp vpon the knées and nursed wherefore did I sucke the dugges to prolong my life in miserie better had it béene for me if dying in the wombe I had neuer béene brought foorth or being borne I had béene presently brought vnto the graue that thereby I might haue escaped the miseries which now I endure Innocentias Man was made of dust dung and ashes and which is worser of most filthy séede conceined in the lust of the flesh in the heate of lust in the stinking of luxurie and which is worst of and in the spottes of sinne borne was man to labour feare and griefe and which is more miserable vnto death He dooth wicked things whereby he offendeth God he offendeth his neighbour and displeaseth himselfe He committeth dishonest things whereby he dâ—fileth himselfe staineth his credit and tormenteth his conscience He dooth vaine things whereby he neglecteth things profitable and necessarie His meate becommeth a fire which burneth alwayes and is neuer quenched his foode a woorme which alwayes groweth without ceasting an heape of filthe which alwayes stincketh most horribly Idem Mercie and Pittie A Man ought to haue a great care with what minde he spareth for as there is a punishing pittie so there is a sparing pittie Augustine It is a great comfort vnto the troubled soule when as a man being as it were wrapped in vices and séeing himselfe depriued of vertues flyeth onely vnto the
thou shouldest confound the strong Agusti Greatest is the offence of ministers because they respect not the causes but the persons and the iust poore man being despised the vniust rich men are honoured Ambrose In iudgment let not fauour beare sway but giue sentence according to the equity of the cause Idem It is not consanguinity but the bond of vertue that linketh men together Idem The affection vrgeth vs to do many things for whiles we regard the alliance of our earthly bodies we oftentimes offend the creator both of bodies and soules Hierome To accept the person of a man is not to honour him as he is a man but for some other thing wherewith he is endewed Gregorie Vniust iudges while they consider the calling of men do erre in iudgment yea very oftentimes the iudges themselues doe corrupt the vpright when as they themselues doe shamfully defende the guilty and vniust Isydore The acceptation of a mans person is a certaine slender reuerence or regard giuen vnto any one not of desert but for feare or profit Cardinall Hugh Iudgment is easilie peruerted by the rich mans bribes but a poore man wanting what to giue is not onlyâ— contemned but also against equitie is oppressed Isydore The persons of men not the iustnesse of the causes are accepted bribes not lawes are regarded not what reason speaketh but what the will affecteth not what the minde thinketh but what the minde desireth not what is lawfull but what pleaseth is regarded nay the eye is neuer so single that the whole body may be light but alwayes some leauen is mixed wherewith the whole lumpe is corrupted Innocentius The poore mans cause is with delayes neglected the rich mans cause instantly prosecuted To the poore all rigour is shewed to the riche all curteste vsed the rich mens bad causes are hardly looked vnto but the poore are charged with hainous crimes The poore mans tale is negligently hard but the rich mans words are highly esteemed Idem The poore man cryeth and no man heareth the rich man speaketh euery one applaudeth the rich man speaketh and all men hould their peace and his words are exhalted vnto the clouds the poore man speaketh and they say who is this man and if he offend euer so little he is quite ouerthrowne To the rich they say sit downe here and rest thée well but to the poore they say stand there or els sit at my foote-stoole Idem Aide ALL men ought to be loued equallie but if thou be not of abilitie to profit all men succour those especially who by reason of the times or the places or by any other opportunities are by a certaine lot vnited vnto thee Augustine It is vpright counsell that if thou desire to be holpen of those that are thy betters thou thy selfe shouldest yéelde succour vnto thine inferiours A friend will beare his friends burthen Idem It was pretilie said of a certaine man who falling into a Well was almost choaked with the water and an other man comming vnto the Well wondering said how commest thou hither I pray thée said the man in the well bethinke thee of meanes to helpe me forth and aske me not how I fell in Idem Those aides are not easily gotten in aduersity which are not sought for in prosperity Idem If one man cannot be holpen vnles another be hurt it is better that neither be profited then one hurt or hindered Idem It is impudent begging to require aide of him in necessity and trouble whom in thy prosperity thou thy selfe contemnedst It behoueth him to feare damnation who hauing liberty of speache with the rich doth not make intercession for the poore as well as he can Gregorie He that may help and yet doth not maketh himselfe a part-taker he that furthereth anothers good setteth forward also his owne Idem To helpe the poore is a déede of charitye but to desire the helps of the mightye is an argument of pride Idem To withdrawe somewhat from thine owne pleasures and bestowe it vpon thy brothers necessities argueth that there is a temperate meane in the loue that thou bearest vnto thine owne selfe Bernard Do so for others that thou leaue not thine owne businesse vndone for wée are not bounde to profitt our freinds and hurt our owne selues Cass He that denieth aide vnto another man thinketh that he needeth not the helpe of other men Lactantis It is an extreame greefe to an honest man to be forced to helpe him whom to help he hath no delight Seneca It is reason that he who in prosperity holps others should in aduersitie be holpen him selfe Idem Whosoeuer may saue ones life that is readyâ— to perish and yet doth not is himselfe guiltye of murder Idem It thy friend fall into pouerty study to helpe him nay rather if thou canst to preuent his neede Idem In vaine doost thou séeke for aide of him of whom thou hast deserued to be punished as thou hast done to others â—o expect that others should doe vnto thée Idem Anger AS Vineger if it remaine long multeth the vessell so anger if it continue vntill the morrow poisoneth the heart Augustine The anger of a brother if it be inueterate is turned into hatred Anger troubleth hatred extinguisheth Anger is a moate hatred is a great beame Idem No maÌ„ that is angry supposeth himselfe to be angry without a cause IdeÌ„ Resist anger if thou canst if thou canst not giue place thereto if Anger shall preuent and preoccupie thy minde and shall seize vpon thée leaue not thy place thy place is patience Ambrose It is no meane thing to mittigate anger it is no lesse then not to be at all troubled in minde this latter belongeth vnto our selues the former vnto nature Idem He that is moued with himselfe for being soone angry ceaseth to be angry with an other but he that will iustifie his owne anger is more inflamed and soone offendeth Idem It is an excellent thing to temper the motion with councell neither is it accounted lesse vertuous to bridle thine anger then not at all to be angry séeing that for the most part this is estéemed the lesse the former the greater Idem Praise-worthy is the saying of Architas of Tharectum who being angry with his Bayliffe said Now were I not moued with anger I would surely beate thée Hierome Through anger a man becommeth so foolish that he knoweth neither what to do or in what order any thing ought to be done Gregorie B. Blessednesse WRetched is the man who knoweth all things but thée oh God But he that knoweth thée and all things els is blessed not for that be knoweth other things but for the knowledge of thée alone Augustine Blessed are the vnspotted in the way as if it had béene said I know thy desire thou séekest happinesse If therefore thou desire to be blessed liue vnspotted Idem That blessednesse is impersect of whose eternitie thou standest in doubt Idem He is not blessed
rest and quietnesse but how much he hath receiued is declared onely in the sufferance of tribulation and aduersity Greg. God is a Phisition and tribulation a medicine for our health and not a punishment for our damnation man comming vnder the hands of the Phisitian is tormented wounded and cryeth out bitterly but the Phisitian heareth not according vnto his patients minde but as it may be for his health euen so likewise the Lord afflicteth his beloued with tribulations crosses and anguishes that he may bring those vnto him by that meanes who otherwise would runne headlong into perdition Temptation OVr auncient enemy the deuil ceaseth not euery wher to lay snares that he may weaken the faith of beléeuers by any meanes whatsoeuer for he knoweth whom to alure with the lusts of the flesh into whom to infuse the poison of enuy and to whome he may appose the alurementes of luxury hée knoweth whome to vexe with griefe whom to deceiue with ioy whome to oppresse with feare and whome to seduce with admiration He prtes into all mens maÌ„ners he winnoweth out as it were their causes he searcheth al mens affections and there â—ence séeketh to produce causes of their hurt wherein euery one is most bustly occupted Leo Papa The deuill before he assay to tempt any man first diligently waigheth his nature whom he meaneth to tempt so apptieth himselfe by faire and smooth meanes to cause a man to offend in that case whereunto he is by nature most inclinable vnto those that are of gentle milde behauiour he opposeth ryotousnesse and vaine-glory but vnto those that are of a more sterne conuersatioÌ„ be instanateth anger pride and cruelty Prosper Whiles we breath in this pilgrimage our life cannot bee without shine it cannot be without temptation because our pâ—ogresse is made through temptations neither doth any man know himselfe aright valesse he be tempted neither can he be crowned vnlesse he ouercome neither ouercome without fight neither can be fight vnlesse be haue enemies with whome he may fight Augustine In all temptations resist the diuell and he will flie from thée but if thou giue ground vnto him he will pursue thée The Lord by Ieremie saith vnto Iurie how long shall wicked thoughtes habour in thee he asketh not wherefore they come but wherefore they staye for manye good men are oftentimes ouertaken with euil thoughts but yet they will not yéelde their consents thereunto Ambroie V. Vertue ALl vertues are so linked together that he that laceÌ„eth one lacketh all he that hath one hath al. Hierome The minde cannot haue vertues kingdome vnlesse it first shake off the kingdome of vices August A poore man that hath nothing at all may be vertuous as well as the rich man that hath all things in aboundance He is endned with many vertues who loueth vertue in another as well as in himselfe Seneca There can no more perswasiue meanes be vsed to pursue vâ—rtue then the consideration and remembrance of our owne sinnes Hugo Vertue which is constrained is not vertues for that cannot be said to be a vertuous déede in respect of the agent which is of necessity commanded to be done What is vertue but a mederine and what is vice but a wound where as therefore we doe make a wound of the medecine God maketh a medicine of the wound that those which are wounded with vertue might be healed with vice Greg. Vertue ought to be more estéemed of vs then any possessions any wealth and aboundance of earthly treasure or what soeuer transltory and momentarie riches because the one remaineth for euer our owne but the others are no longer ours then whiles we enioy them here in this world and besides all goods wealth riches or any earthly possission many be diuers wayes lost and are subiect vnto many casualties but veriuo goeth with vs vnto our graue and leaueth vs not here neither in the worlde to come A good worke man conuerteth all things vnto the best vse that may be and a veriuous man vndergoeth all things patiently and apylyeth euerye thing vnto the furtherance of godlynesse Enuie attendeth vpon vertue ready alwayes to blemish her best actions Vowes ENforced vowes are not to be kept Better is it not at all to vow then to vow the performance of an euill action and better is it to breake the performance of a bad vow then to execute it Let it not repent thée to haue vowed thy seruice vnto vertue but rather reioyce that thou art restrayned from that which would incurre thine owne losse and hinderaunce It is an happie necessitie which compelleth vnto better things Augustine He is iustly enforced to pay that promiseth of his owne accord fréely Barnard If thou haue made a wicked vow breake promise therein and in a dishonest cause alter thy decrée performe not that which rashly thou hast vowed badde is that vow which is performed with sinne as for example if rashly and in thy fury thou haue vowed the death of any man is it not better that thy vow be broken then kept Isydore In making a vow first consider whether it be agréeable vnto Gods wil and next whether thou be able to performe it If both these concurre then sée that thou haue a care diligently to performe that which so iustly thou hast bound thy selfe vnto Miserable is the state of some roysting ruffians who in a brauery or any other wicked humor vow the performance of many vile and odious actes but more miserable is their estates who not onely vow but more wickedly performe that which so vnaduisedly they enterprised If thou haue vowed any good act delay not the time of performance therof for he that is not now apt to morrow wilt be more vnapt and allwaies the longer the doing of good is delayed by so much is it the worse Vice VIces do first possesse the minde as it were vnder a shew of vertue or at the least wise vnder pretence of some colourable reason thereby to seeme more tollerable but hauing once taken possession it groweth vnto an habite and so by custome the most detestable and odious vices seeme toiletable which were they indeede wayed in the ballance of iustice would be exceedingly detested Hierom. Euery vice is a sinne and euen as custome in sinning taketh away the feeling thereof so likewise the frequencie of some vices make them seeme vnto the vitious no vices Idem There is a certaine affinity as I may so say betweene some vices as the dissolutenes of the spirit the appetite of the throate and the beast linesse of luxurie much pratling deceipt and forsooearing by the dissolutnesse of the spirit the mind is drawen to gurmandize and the belly being crammed with meates the flesh is prouoked vnto lust By much pratling deceipt steppeth in because it is a hard matter for him that talketh much to be voyde of lying and oftentimes dayly is bound with an oath thereby to deceiue men Greg. Many are so bewitched with those vices