the study and searching of knowledge and vvisedome By hearing not seeing vvee come to the knowledge of truth Bernard Hearing is the preparation of the sight Ber. That which the eye seeth the hart is often greeued at The sence of the eyes aunswereth to the element of fire Nihil est difficilius quam á consuetudine oculorum mentis aciem abducere Totius hominis debilitas est occulos perdidisse Hearing THe eare tryeth the vvords as the mouth tasteth meate To vvhom soeuer at the first the sence of hearing is denied to them the vse of the tong shall neuer be graunted As a stone cast into the water maketh many rounds so a sound which is begotten in the ayre hath his circles vvhich are multiplied vntill they come to the eare Arist. The eares of a man the eares of an Ape are not to be moued Plinie writeth a wonderfull example of the sence of hearing that the battaile which was fought at Sybaris the same day was heard at Olympia the places being aboue fiue hundred miles distant Nothing is more pleasant to the eare then variety The sence of hearing is aunswerable to the element of the ayre Qui audiunt audita dicunt qui vident plane sciunt Auris prima mortis ianua prima aperiatur eâ— vitae Bernardus Smelling THe sence of smelling is meerely conioyned with the sence of tasting The sence of smelling is not only for pleasure but profit Sweet smells are good to comfort the spirits of the head vvhich are subtile and pure and stinking sauours are very hurtfull for the same Albeit euery thing that smelleth vvell hath not alwayes a good taste yet what-soeuer a man findeth good to his taste the same hath also a good smell and that which is found to haue an ill relish the same hath also a badde smell This sence of smelling agreeth with the aire and fire because smells are stirred vp by heate as smoake by fire which afterward by meanes of the ayre are carried to the sence of smelling Non bené olet qui semper olet Odorem morum fama dijudicat colore conscientiae Bernardus Tasting THe sence of taste is that sence vvhereby the mouth iudgeth of all kinds of taste The iudgement of taste is very necessarie for mans life and especially for the nourishment of all liuing creatures because all things which the earth bringeth forth are not good for them Taste as is sayde before of smelling is not onely for pleasure but also for profit This sence of tasting aunswereth to the element of ayre Intellectus saporum est caeteris in prima lingua homini inpalato Gustus mecratum inuitat Euripides Touching THe sence of touching aunswereth the element of the earth to the end it might agree better vvith those things that are to be felt thereby The vigour and sence thereof ought to be close together and throughout and such as taketh more fast and surer hold then any of the rest The sence of touching although it be the last yet is it the ground of all the rest Arist. One may liue vvithout sight hearing and smelling but not without feeling Sensuum ita clara iudicia et certa sunt vt si optio naturae nostrae detur et ab ea Deus aliquis requirat contentané scit suis integris in corruptisque sensibus an postulet mâ—lius aliquid non vidiam quod quaerat amplius Cic. Nos Aper auditu Linx visu Simia gustu Vultur odoratu nos vincit Aranea tactu Of Children Deâ—i Our chyldren are the naturall and true issues of our selues of the selfe same mould temprature begot by the worke of nature and made by the power of the Almighty CHildren are a blessing of God bestowed vpon man for his comfort Chyldren according to theyr bringing vp prooue eyther great ioy or great greefe to their parents He is happy that is happy in his children VVhen we behold our children wee see a new light Theocritus A good sonne is a good Cittizen Stobaeus That child is not bound in duty to his parents of whom he neuer learnt any vertuous instruction VVhatsoeuer good instructions chyldren learne in theyr youth the same they retayne in their age No error giues so strong assault as that which comes armed with the authority of parents S. P. S. The wicked example of a Father is a great prouocation of the sonne to sinne Nothing is better to be commended in a Father then the teaching of his children by good ensample as much as by godly admonition Children by theyr lasciuious and vngodly education grow in time to be persons most monstrous and filthy in conuersation of liuing The fault is to be imputed vnto the Parents if chyldren for vvant of good bringing vp fall to any vnhonest kind of life As those men vvhich bring vp horses vvill first teach them to follow the bridle so they that instruct chyldren ought first to cause them to giue â—are to that which is spoken Men ought to teach theyr children liberall Sciences not because those Sciences may giue any vertue but because theyr mindes by them are made apt to receaue any vertue Seneca Those children vvhich are suffered eyther to eate much or sleepe much be commonly dull witted and vnapt to learne As waxe is ready and plyant to receaue any kinde of figure or print so is a young childe apt to receaue any kinde of learning The youngest plants vvell kept become great trees and children vvell brought vp most worthy men The childe that hath his minde more constant then his yeeres yeelds many hopes of a staied and toward age Hee that corrects his sonne and brings him vp in awe giue his sonne an example how to bring vp his own children afterward in humble obedience Children are soone pleased and soone displeased He that letteth his sonne runne at his owne liberty shall finde him more stubborne then any head-strong Colt when he commeth to be broken The best way to make thy children to loue thee vvhen thou art olde is to teach them obedience in their youth VVoe be to those parents vvhose children miscarry through want of good education Nothing eyther sinketh deeper or cleaueth faster in the minde of man then those rules which he learned when he was a child The sonne cannot but prosper in all his affaires vvhich honoureth his parents with the reuerence due vnto them VVhen thy father vvaxeth old remember the good deeds he hath doone for thee when thou wast young Thou hast liued long enough if thou hast liued to releeue the necessity of thy father in his old age The lawe of nature teacheth vs that vvee should in all kindnes loue our parents The child is bound vnto his fathers will Those chyldren that denie dutiâ—ull obedience vnto theyr parents are not vvorthy to liue Solon made a law that those parents should not be releeued in their old age of their children vvhich cared not for theyr vertuous bringing vp He is a wretched father that bringeth a
liue well Like as in a payre of tables nothing may be well written before the blots and blurs be wiped out so vertue and noblenesse can neuer be seene in a man except hee first put away his vices Mar. Aur. Measure thy pathes and marke what vvay thou walkest so shalt thou be sure to passe in safetie Si vis ab omnibus cognosci da operam vt á nemine cognoscaris Nulli te facias nimis sâ—dalem Gaude bis minus et minus dolebis Of Consideration Defi. Consideration or iudgement is that which properly ought to be in euery Magistrate obseruing the tenor of the law it is the distinguisher of controuersies and bringer foorth of happy counsailes and agreements COnsideration is the enemie to vntimelie attempts Actions well meant ought alwayes to bee well taken There is no needles poynt so small but it hath his compasse neither is there any haire so slender but it hath his shadow Hee is not to be accounted rich vvho is neuer satis-fied nor happie vvhose stedfast minde in quyet possession of vertue is not established It is better to practise doe aduisedly then to thinke and imagine neuer so wisely The consideration of pleasures past greatly augments the paines present No man doth so much reioyce at his prosperity present as he that calleth to minde his miseries past Chilo It is farre better for a man to be absent then present at perrils It is a benefit to denie such thinges as will hurt him that asketh them The pardon may well be granted where he that hath offended is ashamed of his fault VVise men will alwaies consider what they ought to do before they conclude any thing As we haue the audacity to commit a fault so if wee list wee may inforce our selues to worke amends August In any affaires whatsoeuer there can be no greater danger or else no greater safety then soundly to consider into vvhose hands men commit their causes Not so hard is the inuention in getting as the disposition in keeping when it is gotten Men loose many thinges not because they cannot attaine them but because they dare not attempt them Pythag. As a vessell sauoureth alwayes of the same liquor wherewith it was first seasoned so the minde retaineth those qualities in age wherin it was trained vp in youth CoÌ„sideration is the root of all noble things for by her we doe attaine to the end of all our hopes True consideration is the tutor both to action and speaking The haters of consideration neuer prosper in their actions Consideration is an honour to the meanest and improuidence a shame in princes Good consideration ought to be laide before we giue credit for faire tongs oft-times worke great mischiefes Circumspect heed is an espetiall care of the minde to bring those things which wee take in hand to some good purpose Circumspect heede in warre is the cause of scaping many dangers in peace Circumspect peace doth all things to the increase of vnity amongst men The causes bringing circumspection are feare care necessity and affection Feare afflicteth care compelleth necessity bindeth affection woundeth Bee circumspect to shevve a good countenaunce to all yet enter not into familiaritie with any but onely such whose conuersation is honest and vvhose truth by triall is made trusty Archim Suddaine trust brings suddaine repentance Qui sua metitur pondera ferre potest versate diu quid ferre recusent Quid valeant humeri Of Office Defi. Office or dutie is the knowledge of man concerning his owne nature contemplation of diuine nature and a labour to benefit our selues and all other men it is also taken for authority or rule MAns life may not bee destitute of office because in it honesty consisteth Office is the ende where-vnto vertue aymeth and chiefely when vve obserue things comely Office marrieth the soule to respect maketh it principally acquainted with piety The first office of dutie is to acknowledge the Diuinity Office is strenthened by zeale and zeale makes opinion inuinsible VVee must feare a dissembling officer because he delights in a tyrannous office A busie officer doth best become a troublesome office The office of a wise-man prefers euer consideration before conclusion Office without profit brings a man to pouerty and profit without office looseth his best reward Men to rule mens desires is the greatest authority In dooing nothing but what we ought wee deserue no greater reward but what we beare about vs. Chris. To know euill is an office of profit but to vse euill is a sinne of indignity Vpon the Anuile of vpbrayding is forged the office of vnthankfulnes It is an office of pitty to giue a speedy death to a miserable and condemned creature It is also an office of charitable loue to doe good vnto euery man that needeth and to refraine from seeking reuenge for our owne iniuries Loue sufficiency and exercise are the three beauties which adorne offices Old men well experienced in lawes and customs ought chiefly to be chosen Officers It is not meete that man should beare anie authoritie which with his money seeketh to buy another mans office The buiers of offices sell by retaile as deerâ— as they can that which they buy in grosse No poynt of philosophy is more excellent then office in publique affaires if officers doe practise that which Philosophers teach VVhere offices are vendible there the best monied ignorants beare the greatest rule They which sell offices sell the most sacred thing in the vvorld euen iustice it selfe the Common-wealth subiects and the lawes It is as hard an office to gouern an Empire as to conquer an Empire He is only fit to rule beare office which comes to it by constraint against his will The office of a Monarke is continually to looke vpon the Law of God to engraue it in his soule and to meditate vpon his word Officers must rule by good lawes good examples iudge by prouidence wisedome and iustice and defend by prowesse care vigilancie Agesil Pericula labores dolores etiam optimus quisque suscipere mauult quaÌ„ deserere vllam officij partem Cicero Sigismundus Romanorum Imperator dicere solitus est nulla nobis militia opus esset si suas quique ciuitates praetores caeterique magistratus moderaté iustequé gubernarent Of Auncestors Defi. Auncestors are our fore-fathers the reputed first beginners of our names and dignities from whom we challenge a line all desent of honour proouing our selues of theyr selfe substance TRue nobility desending from auncestry prooues base if present life continue not the dignity VVhat can the vertue of our ancestors profit vs if we doe not imitate theÌ„ in their godly actions Great merrits aske great rewards great auncestors vertuous issues As it is more coÌ„mon to reuenge then to reward so it is easier to be borne great then to continue great Stobaeus VVhere the perrill is great and the redresse doubtfull men are content to leaue right auncestrie in distresse It is miserable
worst God did not couer nor hide the truth vnder a Mountaine to the ende that none but such as toyled for her might finde her but as with the heauens hee hath enuironed the earth and the hells so hath hee couered the truth with the vaile of his charitie which whosoeuer will knock at the heauenly dore might enter in The end of Grammer is to speake aptly and agreeably and the ende of speach society of Rethorick to carry all mens minds to one opinion of Logicke to finde a truth amidst many falshoods all other Arts doe likewise tend to truth Speech is but the shadow of effect which as Euripides sayeth agreeing with the truth is single plaine without colour or counterfait Pharamonde the first King of Fraunce was named VVarmond which signifieth truth Truth feareth nothing more then to be hid shee careth for no shadowing but is content with her owne light Truth is a vertue that scaleth the heauens illumineth the earth maintaineth iustice gouerneth common-weales kils hate nourisheth loue and discouereth secrets Truth is a sure pledge not impaired a shield neuer pierced a flower that neuer dyeth a state that feares not fortune and a port that yeelds no danger Cicero Truth is health that is neuer sick a life that hath neuer end a salue that healeth all sores a sunne that neuer setteth a moone that is neuer eclipsed an hearb that is neuer withered a gate that is neuer lockt and a voyage that neuer breeds wearines Truth is such a vertue that without it our strength is weakenes our iustice tyrannous our humility trayterous our patience dissembled our chastity vaine our liberty captiue and our piety superfluous Truth is the Center wherein all things repose the card whereby we sayle the wisedom whereby we are cured the rock whereon we rest the lampe that guideth vs and the shield which defendeth vs. Truth is the ground of Science the scale to Charity the tipe of eternity and the fountaine of grace By truth the innocent smyleth before the Iudge and the traytor is discouered before he is suspected Truth is a good cause and needs no help of oratory and the least speach deserues the best credite Qui veritatem occultat et qui mendacium prodit vterque reus est ille quia prodesse non vult iste quia nocere desider at August Non boue mactato coelestia numina gaudent Sed quae praestanda est et sine teste fides Of Conscience Defi. Conscience generally is the certaine and assured testimony which our soules carry about with them bearing witnesse of what we speake thinke wish or doe it is to the wicked an accuser a Iudge a hangman and a rope to the godly a comfort reward and ayde against all aduersities A Guilty conscience is a worme that biteth and neuer ceaseth The conscience once stained with innocent blood is alwayes tyed to a guilty remorse Conscience is a worme that fretteth like the Seres vvooll secretly and deepely easily gotten and hardly worne out VVhere the conscience is drowned vvith worldly pompe and riches their wisedome is turned to foolishnes He that frameth himselfe outwardly to doe that which his conscience reproueth inwardly wilfully resisteth the law of God Plato writeth that many when they are in health doe thinke all but toyes which is spoken of hell but at the point of death when their conscience pricketh thē they are troubled and vexed out of measure calling their former life into minde The conscience is wasted where shipwrack is made of faith A good conscience is the onely liberty The conscience is a booke wherein our daylie sinnes are written A good conscience is a continuall quietnes Although the consciences of many seeme to be seared with an hote yron as if it were voyde from all feeling of sinne yet at the point of death it is awakened yea and it driueth the miserable soule to desperation VVe shall carry nothing with vs out of this life but either a good or a bad conscience Discerne discreetly and practise reuerently those thinges that are good that thine owne conscience may be cleere and others by thy dooings not offended A cleere conscience needeth no excuse nor feareth any accusation None is more guilty then hee whose conscience forceth him to accuse himselfe To excuse ones selfe before he is accused is to finde a foule crack in a false conscience Conscience beareth little or no sway where coyne brings in his plea. The conscience loaden with the burthen of sinne is his owne Iudge and his own accuser VVhereas any offence is cōmitted through ignorance or any other violent motion the causes that increase the same beeing cut off penitence and remorse of conscience presently followeth The Philosophers account those men incurable whose consciences are not touched with repentance for those sinnes which they haue committed There is no greater damnation then the doome of a mans owne conscience The conscience of the wicked shall tremble lyke the leafe of a tree shaken vvith euerie wind but the conscience of a good man shall make him bold and confident The violence of conscience commeth from God who maketh it so great that man cannot abide it but is forst to condemn himselfe The Furies which Poets faine to reuenge euils figure the torments of euil consciences A wicked conscience pursueth his Maister at the heeles and knoweth how to take vengeance in due time Nulla paena grauior paena conscientiae vis autem nunquam esse tristis bene vire Isodorus Heu quantum paenae mens conscia donat Sua quemque premit terroris imago Of Prayer Defi. Prayer as some Diuines affirme is talke with God crauing by intercession and humble petition eyther those things necessarie for the maintenaunce of this lyfe or forgiuenesse of those things which through frailety we daily commit THe iust mans prayer appeaseth the wrath of GOD. Prayer must be freely giuen neuer sold. Prayer is the oblation of a thankful hart the token of a contrite and penitent mind Prayer is not to be attempted with force violence of heart but with simplicity and meekenes of spirit Augustine Happy is that man whom worldly pleasures cannot draw from the cōtemplation of God and whose life is a continuall prayer Prayer kindeleth inflameth and lifteth vp the hart vnto God and the incense of meditation is pleasing in his eyes The prayer of the poore afflicted pierceth the clouds Prayer is the wing wherewith the soule flyeth to heauen and meditation the eye wherby we see God Prayer is a vertue that preuaileth against temptation and against all cruell assaults of infernall spirits against the delights of thys lingering life and against the motions of the flesh Bernard Praier engendereth confidence in the soule confidence engendereth peace and tranquility of conscience Fayth ioyned with prayer maketh it more forcible but humility coupled with it maketh it benificiall and effectuall Vertuous and godly disposed people doe daily pray vnto God for the clensing of the
Of Dissimulation Defi. Dissimulation is an euill humour of the minde and contrary to honesty it is a countenaunce euer disagreeing from the harts imagination and a notorious lyer in what-soeuer it suggesteth THe holiest men in show prooue often the hollowest men in hart The tip of the tongue soundeth not alwaies the depth of the hart Euerie outward appearance is not an authenicall instance VVhere there is the greatest florish of vertue there oft-times appeareth the greatest blemish of vanity A counterfet disease is sometimes taken away with a false sirrop It is better to haue an open foe then a dissembling friend Pythag. Subtile Sophistrie preuerteth true Phylosophie He which dwelleth next to a Cripple vvill soone learne to halt and he that is conuersant with an hypocrit wil soone endeauour to dissemble The more talke is seasoned with fine phrases the lesse it sauoreth of true meaning Dissemble not with thy friend eyther for feare to displease him or for malice to deceaue him It is farre better to speake the truth in plaine words then to keepe silence with deepe dissimulation Dissembling curtesies are like Circes riches which can turne vaine-glorious fooles into Asses gluttonous fooles into swine pleasant fooles into Apes and proud fooles into Peacocks Deceite deserues deceite and the ende of trechery is to haue no trust Craft hath neede of cloaking where truth is euer naked Hee that hath oft beene deceaued with the lies of a dissembler will scant giue him credit when he bringeth a true tale Plato Company not with many friends for necessity vrgeth that some proue treacherous The flattering of an enemy is like the melody of the Syrens who sing not to styrre vp mirth but to allure vnto mishap The minde of a crafty dissembler is hardened more by practise then the hands of an artificer by great labour Simulata sanctitâ—s est duplex iniquitas Impia sub dulci melle venena latent Of Folly Defi. Folly or intemperancie in our actions is an ouer-flowing in voluptuousnes forcing compelling all reason in such sort that no consideration of losse or hinderance is able to stay or keepe backe him that is through long custome infected with vice from betaking himselfe of set purpose to the execution of all his desires and lusts as heâ— that placeth his soule and soueraigne good therein seeking for no other contentation in any thing but onely in that which bringeth to his sences delight and pleasure LAte wit and vnfruitfull wisedom are the next neighbours to folly There can be no greater vanity in the world then to esteeme the world which esteemeth no man and to make little account of God who so greatly regardeth all men There can be no greater follie in man then by much trauaile to increase his goods and with vaine pleasures to loose his soule It is plaine folly for a man to shorten his life by disorder seeing by temperance and modesty it may better be prolonged To laugh without cause is a signe of meere foolishnes It is folly to attempt any wicked beginning in hope of a good ending Hee that is vainelie carried avvay vvith all things is neuer delighted with one thing It is a common imperfection to commit folly but an extraordinary perfection to amend The importunate and the foole are brothers children To be wanton without wit is apishnes to be witty without wantonnes precisenes Fire is to be quenched in the sparke weedes are to be rooted out in the bud and folly in the blossome Follyes past are sooner remembred then redressed He that makes a question where there is no doubt must take an aunswere where there is no reason Fewe vices are sufficient to darken manie victories Plut. Hee that lendeth to all which will borrow sheweth great good will but little wisedom As that is a signe of a carelesse mind not to be mooued vvith mishap so it is a token of folly to be carefull vvithout câ—use and to be greeued for that which if it were iustly wayed offereth at all no occasion of sorrow Vanity is the maske wherein youth marcheth folly the Page that waits attendant vpon their actions Pigmalion carued a picture with his hand and doated vpon it with his hart He that makes curiosity in loue will so long straine curtesie that eyther hee will be counted a solemne suter or a witlesse wooer Too much curiosity sauoreth of selfe-loue such as are too familiar run into contempt Folly refuseth gold and frenzy preferment wisedome seeketh after dignity and counsaile looketh for gaine The foolish man is greeued vvith that hee doth suffer and boasteth him of that he hath spoken but the vvise-man is greeued vvith that he hath spoken and boasteth himselfe of that he doth suffer VVhere fooles are had in reuerence wise men neglected that Common-vvealth vvill soone come to confusion To make that thing proper to one which before vvas common to all is a true note of folly and the beginning of discord The riotous that sickneth vpon surfit and the soole that feeleth aduersitie can verie hardly be cured The foole wanteth all things and yet if hee had them he could not vse one of them Prosperity maketh fooles mad Some be fooles by nature and some be crafty fooles to get themselues a liuing for when they cannot thriue by their wisedome then they seeke to liue by folly Among the foolish hee is most foole that knoweth little and yet would seeme to know much S. Austine To be ouercome with affections is an euident token of folly The more riches a foole hath the more foolisher he is It is great folly for a man to muse much on such things as passe his vnderstanding Folly is the pouerty of the minde A wel sauored faire person that is a foole is like a faire house and an euil hoast harboured therein Diogenes It is all one in effect to lay a heauy burthen vpon a weary man and to commit weighty matters to a fooles disposition A foole that from base pouerty is raysed vp to riches and worldly prosperity is of all men most forgetful and vnfriendly to his friends Instructions giuen to fools increaseth folly A thing done a foole knoweth but a wiseman fore-seeth thinges before they come to passe The hart of a foole is in his mouth but the mouth of a wise-man is in his hart Sirach Inter caetera mala hoc quoque habet stultiâ—ia Semper incipit viuere Seneca Sicut nec auris esâ—as nec guttar verba cognoscit it a nec stultus sapientiam sapientis intelâ—igit Gregorius Of Flattery Defi. Flattery is a pestilent and noysome vice it is hardly to be discerned from friendship because in euery motion and affect of the mind they are mutually mingled together but in theyr actions they are meere contraryes for flattery dissenteth from what euer it seemes to intend HEe is vnwise that rather respecteth the fawning words of a flatterer then the intire loue of a faithfull friend Mar. Aur. Flatterers resemble
Swallowes which in the Sommer-tyme creepe vnder euery house and in the VVinter leaue nothing but durt behinde them Flatterers blaze that with prayses which they haue cause to blaspheme with curses Flatterers seeke theyr owne good and not theyrs whom they flatter To flatter a wise man shewes want of wisedome in the flatterer It is better to offende with truth then to please with flattery As no vermine will breede where they find no warmth no Vultures sleepe vvhere they finde no pray no flyes swarme where they see no flesh no pylgrim creepe where there is no Crosse so there is no Parrasite will lâ—rke where he findes no gaine Hee that seeketh by a plausible shadowe of flattery to seduce a minde from Chastitie to adultery sinneth against the Lawe of nature in defrauding a man of his due his honor and his reputation Lactant. Little things catch light mindes and fancie is a worme that feedeth first vpon Fennell VVhite siluer draweth black lines sweet words breed sharpe torments It is better to fall amongst a sort of Rauens then amongst flattering companions for the Rauens neuer eate a man tyll he be dead but flatterers will not spare to deuâ—ure him while he is a liue Plut. Flattery is like a golden pil which outwardly giueth pleasure but inwardly is full of bitternesse Flatterers are like trencher-flyes vvhich waite more for lucre then for loue A familiar companion which is alwaies like pleasant and gapeth for thanks and neuer biteth is of wise men to be suspected Endeuour diligently to knowe thy selfe so shall no flatterer deceiue thee Bias. The flatterer diligently applieth himselfe to the tyme frameth his speech to please his Maisters humor Arist. Like as a Camelion hath all colours saue white so hath a flatterer all poynts saue honesty The wood maintaining fire is consumed by it riches which nourish flatterers by them come to nothing Stobaeus A flattering friend is a bitter enemy Hee that truly knowes himselfe cannot be deceiued by flattery Good wits are the discouerers of flatterie and yet most subiect to flattery Flattery is like friendship in showe but not in fruite Socrates As moathes consume cloth so flatterers deceiue the world To chyde or flatter thy wife publiquely is the next way to make her doe ill priuatly Adulatio apertis et propitijs auribus recipitur in praecordia ima descendit venit ad me pro amico blandus inimicus Senec. Sicut sumenda sunt amara salubria it a semper vitanda est amara dulcedo Cic. Of Suspition Defi. Suspition is a certaine doubtfull feare of the minde detayning the hart timerouslie with sundry affections and vncertaine proceedings IT is hard to blind suspition with a false colour especially vvhen conceit standeth at the doore of an enemy Mar. Aurelius Suspitious heads want no sophistry to supply theyr mistrust Let not thy hart suspect what neyther thine eye sees by proofe nor thine eares heare by report The man that is feared of many hath cause likewise to suspect many Socrates Mistrust no man without cause neyther be thou credulous without proofe Suspition is a vertue where a man holds his enemy in his bosome It is hard to harbour beliefe in the bosome of mistrust VVhere the party is knowne for a professed foe there suspicious hate ensueth of course It is hard to procure credite where truth is suspected The safest iourney sayth Socrates is full of suspition Suspition is the poyson of true friendship Augustine It is better to suspect too soone then mislike too late Fire cannot be hidden in flax without some flame musk in the bosome without smel nor loue in the breast without suspition Small acquaintance breedes mistrust and mistrust hinders loue Suspition may enter a false action but profe shall neuer bring in his plea. VVhere Vertue keepeth the Fort Report and suspition may assaile but neuer sack Suspition engendreth curiositie backbyting vnquietnes factions iealousies many other mischiefes Anaximenes VVhere hatefull suspition breedeth enmitie there it is hard wyth painted shadowes to procure amity He that feareth nothing suspecteth nothing Fooles suspect wise-men wisemen know fooles After a rainy euening may wel follow a faire morning and after suspition preuention of ensuing danger VVhen wee suspect our selues to bee most miserable then is the grace of God most fauourable Bern. Beauty is the true glasse of diuine vertue suspition the mirror in which we see our own noted dangers Suspect the meaning and regarde not the speeches Socrates Banish from thy hart vnworthy suspect for it polluteth the excellencie of the soule To suspect where there is cause is sufferable but to suspect without cause is intollerable He that lyues without offence neuer neede to suspect reproofe Causelesse suspition is the next way to make him do euill which alwayes before did carry a constant meaning Octauius Augustus domuÌ„ suam non solum crimine sed suspitione criminis vacare voluit Sicut difficilé aliquem suspicatur maluÌ„ qui bonus est sic difficilé aliquem suspicatur bonum qui ipse malus est Cic. Of Thoughts Defi. Thought generally is all the imaginations of our braine which being a proposed obiect to the hart maketh it continually reuolue and worke vpon those conceits THoughts of loue the farther they wade the deeper they bee and desires ended with perrill sauour of greatest delight Cary thy thoughts seald vp in silence Thoughts are blossoms of the minde and words the fruits of desires Her There is nothing that more shorteneth the life of man then vaine hope idle thoughts Hee that is not ready to thinke well to day wil be more vnlikely to doe good to morow To muse meditate is the life of a learned man Cic. There is nothing among mortall men more common and dangerous then to gyue place to vaine cogitations There are no colours so contrary as white and blacke no elements so disagreeing as fire and water nor any thing so opposite as mens thoughts and theyr words Thinke from whence thou commest blush where thou art and tremble to remember whether thou shalt goe Bernard It is an auncient custome in the malice of man to hold nothing for well doone but that which we thinke well of although it be euill to esteem nothing for euill but that which we hate although it be right good The mind is the touch-stone of content Thoughts are not seene but the face is the herrald of the mind VVho thinks before he doe thriueth before he thinks Let a Prince bee garded with souldiers attended by counsailers shut vp in Forts yet if his thoughts disturbe him hee is miserable Plut. Hee imployeth his thoughts well that vseth them rather to testifie his vertue theÌ„ to nourish his displeasure Mens thoughts are lyke Courtiers cloakes often shyfted neuer more impatient then when they are sifted He dyes well which repents him of his euill thoughts and hee lyues well whose minde is not molested with euill imaginations The
the martyr Amb. Happy is the punishment by the which wee passe into greater perfection The office of a Iustice is to be giuen for merite not for affection The pardon is wicked which bringeth vvith it the hazard of a Countrey A publique fault ought not to suffer a secret punishment That which is common to all ought not to be intollerable to any Iustice and order are the onely preseruers of worldly quietnes Iustice is the Mistres of vertues the nurse of fortitude for which kings be by which kings rule Gueuara The parts which true iustice dooth consist of are in number eyght innocencie friendship concord godlines humanity gratefulnes and faithfulnes Iustice is painted blinde with a vaile before her face not because she is blinde but thereby to signifie that Iustice though she do behold that which is right and honest yet will shee respect no person At Athens were erected certaine images of Iudges without hands and eyes to shew that Iudges shoulde neyther bee corrupted vvith brybes nor by any person drawne from that which is right and law A good Iudge is true in worde honest in thought and vertuous in his deede without feare of any but God without hate of anie but the wicked There are two kinds of iniustice the one is of such as do wrongfully offer it the other is of those who although they bee able yet will they not defend the wrong from them vnto whom it is wickedly offered Cic. Hee that politiquely intendeth good to the Common-weale may well be called iust but he that practiseth onely for his owne profit is a vicious and wicked person Too much licence in punishment is the cause of too much hatred VVe ought to obey the Iudge though hee be corrupt for Socrates although hee were vniustly condemned yet thought it were far better for him to die then open iustice should be violated A good Magistrate may be called the Phisition of the Common-weale Romulus appointed no punishment for Paricides because he supposed that no such villanie could be in his Common-weale He is a good Iudge that knoweth how and where to distribute He that flyeth iudgement confesseth himselfe to be saultie Mar. Aur. The Iudge himselfe is condemned when the guiltie person is pardoned As a phisition cannot see euery secret griefe but vppon reuealement may apply a curable medicine for a hidden disease so many can discouer a mischiefe which the Magistrate seeth not but the Magistrate alone must remedie the same A Iustice ought to doe that willingly which hee can doe and deny that modestly vvhich hee cannot doe As there is no assurance of faire weather vntill the sky bee cleere from clowdes so there can bee in no Common-wealth a grounded peace and prosperitie where there is not informers to find out offences as well as Magistrates to punish offenders Phylosophers make foure sorts of iustice the first celestiall the second naturall the third ciuill the fourth iudicall Iustice is a perfit knowledge of good and euill agreeing to naturall reason Arist. Iustice is a vertue of the minde rewarding all men according to their worthines VVisedome eloquence without truth iustice are a Panurgie that is to say a guile or sleight such as Parasites vse in Comedies which still turneth to theyr owne confusion Couetousnes and wrath in Iudges is to bee hated with extreame detestation Celestiall iustice is perfect consideration dutifull acknowledging of God Natural iustice is that which al people haue in themselues by nature Ciuill iustice is that which is made eyther by lawes of nature the statutes of the people the consultation of Senators the deuice of Princes or the authoritie of graue and vvise men Iudiciall iustice depends vpon lawes made for the commoditie of a Common-weale Iustice is a measure which God hath ordained amongst men vpon earth to defend the feeble from the mightie the truth frō falseshood to roote out the wicked frō among the good Lactan. Euery man in generall loueth iustice yet they all hate the execution thereof in particuler Cic. Fortitude without wisedom is but rashnes wisedome without iustice is but craftinesse iustice vvithout temperance is but crueltie temperance without fortitude is but sauagenesse Equitie iudgeth with lenitie lawes with extreamitie Hatred loue couetousnes causeth Iudges oftentimes to forget the truth to leaue vndone the true execution of theyr charge It is better for a man to be made a Iudge among his enemies then among his friendes for of his enemies hee shoulde make one his friend but among his friends he should make one his enemy Euery Iudge sitting in iudgement ought to minister iustice according to the cause not according to his affection Protog Iustice of the Poets is fained to be a vergin to haue raigned among men in the golden world who beeing by them abused forsooke the world and returned to the kingdome of Iupiter Iusticia sine prudentia plurimum poterit sine iustitia nihil valebit prudentia Tocius iusticiae nulla est capitalior pestis quam eorum qui tum dum maximé fallunt id agunt vt boni viri videantur Of Lawes Defi. The Lawe is a singuler reason imprinted in nature commaunding those things that are to be done and forbidding the contrary it is deuided into two parts that is the law of nature the law written the law of nature is a sence feeling which euery one hath in himselfe and in his conscience wherby he discerneth between good euil as much as suffiseth to take frō him the cloake of ignorance in that he is reproued euen by his own witnes The law written is that which is deuided into diuinitie and ciuilitie the first teaching manners ceremonies and iudgements the latter matters of policie and gouernment THe vertues of the Law are four to beare sway to forbid to punish and to suffer The precepts of the lawe may be comprehended vnder these three poynts to liue honestly to hurt no man wilfully and to render euery man his due carefully Aristi VVhatsoeuer is righteous in the Lawe of man the same is also righteous in the lawe of God For euery lawe that by man is made must alwayes bee consonant to the Lawe of God A fault is farre greater in the plaintife then in the defendant The Law is a certaine rule proceeding from the minde of God perswading that which is right forbidding that which is wrong Cic. A plaine matter needeth but a small tryall Euill Iudges doe most commonly punish the purse and spare the person Iudges ought to dispatch with speede and aunswere with patience Law and wisedom are two laudable thinges for the one concerneth vertue and the other good conditions The lawe was made to no other end but to bridle such as liue without reason or Law Custome vse and exercise in good things brings a man to vertue and vertue brings a man to perfection A true and faithfull hart standeth more in awe of his superior whom he
loueth for fear then of his prince whom he feareth for loue An euill custome be it for continuance neuer so auncient is nought els then the oldnes of error Howe many more tauerns so many more drinkers the number of Phisitions the increase of diseases the more account that iustice is made of the more sutes so the more lawes the more corruption Plato The hart vnderstanding counsell soule in a Common-weale are the good lawes and ordinances therein vsed Cic. To restraine punishment is a great error in gouernment It becommeth not a Law-maker to bee the Law-breaker Those Countries must needs perrish where the common lawes be of none effect Those Citties in which there are no seuere lawes for the punishing of sinne are rather to be counted Forrests for monsters then places habitable for men Plato The first erector of the Romaine walls was Romulus yet Rome was nothing so much bound vnto him for enuironing of her fayre buildings with strong bulwarks as in appointing offices orders lawes among the people to gouerne them in peace prosperitie King Licurgus vvent into voluntary exile to the end his good lawes shoulde haue long continuance among the Lacedemonians Foure thinges belong to a Iudge to heare curteously to answere wisely to consider soberly and to giue iudgement without partialitie Socrates A man ought to loue his Prince loyally to keepe his lawes carefully and to defend his Country valiantly Orators are destroyers of customs Phisitions enemies to health Chiefely three are to be obeyed reuerence◠one God one King and one Law Foure customs are more pleasant to bee recounted then profitable to be followed the liberties of neighbours the gallantnes of women the goodnes of wine and the mirth and ioy at feasts Lawes are like Spyders webs which catch the small flies let the great break through Happy were those dayes when Basill the Emperour of Constantinople came to his iudgement seat and found neyther partie to accuse nor defendant to aunswere The Lawyer that pleades for a mighty man in a wrong matter must eyther forgoe the truth or forsake his clyents friendship The most necessary law for a cōmon weale is that the people among themselues lyue in peace and concord without strife or discention Cic. A Law-maker ought to bee godly learned and discreet and such a one as hath been subiect to other lawes himselfe Lawes doe vexe the meaner sort of men but the mighty are able to withstand them The Law is a strong and forcible thing if it get a good Prince to execute it VVhere might comes in place there right can beare small rule The lawe that is perfit good would haue no man either condemned or iustified vntill hys cause were both thoroughly heard and vnderstood as it ought An euill lawe is like the shadow of a clowde which vanisheth away so soone as it is seene Throgh many demurs much law is altered The crowne of the good is reason and the scourge of the wicked is the law VVise men lyue not after the lawes of men but after the rule of vertue Extreame law is extreame wrong Quid faciant leges vbi sola pecunia regnat Aut vbi paupertas vincere nulla potest Turpe reos emptâ miseros defendere lingua Non bene selecti iudicis arca patet Of Counsaile Defi. Counsaile is a most holy thing it is the sentence or aduise which particulerly is giuen by euery man for that purpose assembled it is the key of certaintie and the end of all doctrine and study THere is no man so simple but he can giue counsaile though there be no neede and there is none so wise himselfe but hee will be willing to heare counsell in time of necessity It is the easiest thing in the worlde to giue good counsaile to another man and the hardest for a man to follow the same himselfe Take no counsaile of a man giuen wholy to the world for his aduise will be after his own desire Pythag. Make not an enuious man a drunkard nor him that is in subiection to a woman of thy counsaile for it is vnpossible for thē to keepe close thy secrets Good counsell may properly be called the beginning and ending of euery good worke It is requisite for a man to consult determine of all things with himselfe before hee aske the counsayle or aduice of his friend He that doth nothing without good aduise need not repent him after the deed Bias. It is better to prefer the stedfast counsell of aduised policie then the rash enterprise of malepart boldnes Counsaile doth more harme then good if the gyuer there of be not wise and hee which receiueth it very patient Counsaile is a sweet conserue and aduise the purest auditor happy is hee that is wary by other mens harmes and such are most miserable that are wise by theyr owne woes Counsaile is to be giuen by the wise and the remedy by the rich In counsailes we must be hard to resolue constant to performe He that vseth many counsayles is not easily deceiued In time of necessity a wise man will be glad to heare counsaile As it is the part of a wise man wisely to consult and giue counsaile so it is the duety of a warie man heedfully to conceiue vprightly to iudge He is most happy which is indued with that discretion that in all extreamities hee can giue himselfe that counsayle which is profitable to be followed It is an easie thing for a man beeing in perfit health to gyue counsayle to another that is sicke but it is hard for the sick man to follow that counsayle Becon The greatest benefit that one friend can do vnto another is in waighty matters to succor him with good counsaile Parui sunt foris arma nisi est consilium domi Non viribus aut velocitatibus aut celeritate corporum res magnae geruntur sed consilio authoritate et prudentia Of Precepts Defi. Precepts are many rules orders or methods which by instruction leads vs eyther to good conuersation or to happines of lyfe beeing grounded vppon the grace of God and his word IF thou talke keepe measure in thy communication for if thou be too briefe thou shalt not be well vnderstood if too long thou shalt be troublesome to the hearer and not well borne in minde Protog Thanks waxeth old as soone as gifts are had in possession Mocke no man in his misery but take heede by him how to auoyd the like misfortune Begin nothing before thou know howe to finish it Thinke that the weakest of thine enemies is stronger then thy selfe Desire not that of another which thou thy selfe being asked wouldest deny Pythag. Gyue no vaine or vnmeet gifts as armor to a woman bookes to a plow-man or nets to a studient If thou bestow a benefit keepe it secret but if thou receiue any publish it abroad Giue at the first asking for that is not freely giuen which is often craued If thou mayst not
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
they endure He bears his misery best that hideth it most Aduersities happening to good men may vexe the minde but neuer change their constancie As the most pestilent diseases do gather vnto themselues all the infirmitie where-vvith the body is annoyed so doth the last miserie embrace in the extreamitie of it selfe all his formermer mischieses S. P. S. The iust man is better reformed by the proofe of afflictions then power of pleasure Patience breedes experience experience hope and hope cannot be confounded The paine of death is sin the payne of conscience sin but the paine of hell is eternall The payne of the eye is lust the paine of the tongue libertie and the paine of both repentance Misery is full of wretchednesse fuller of disgrace and fullest of guilines S. P. S. The sight of misery maketh the sence of felicitie more euident Calamities which often fall in a Common-weale are cause of greater comforts He suffers double punishment that hath his paines prolonged Hee findes helps in aduersitie that sought them in prosperitie Quintil. Not to know our misery is to liue without danger The remembrance of pleasures past agrauates the paines that are present A fauning friend in prosperitie will proue a bitter foe in aduersity Hee that lendeth to another in time of prosperity shall neuer want helps himselfe in time of aduersitie It is hard in prosperitie to knovv vvhether our friends doe loue vs for our ovvne saâ—es or for our goods but aduersitie prooues the disposition of mens mindes Vt secunda moderaté tulimus sic non solum aduersam sed funditus euersam fortunam forâ—iter ferre debemus Nullus dolor est quem non longinquitas temporis minuat atque molliat Cicero Of Teares Defi. Teares or sorrow is a griefe or heauines for things which are done and past they are the onely friends to solitarines the enemies to company and the heyres to desperation TEares are no cures for distresse neyther can present plaints ease a passed harme There is no sovver but may bee qualified with sweet potions nor any dolefull maladie but may be allayed with some delightful musicke Teares craue compassion submission deserueth forgiuenes Greg. The violence of sorrow is not at the first to be stryuen withall because it is like a mighty beast sooner tamed with following then ouerthrowne by withstanding VVoe makes the shortest time seeme long S. P. S. VVomen are most prone to teares haue them soonest at commaund Eurip. Sorrowe bringeth foorth teares as a tree bringeth foorth fruite That griefe is best digested that brings not open shame Bury the dead but weepe not aboue one day Homer Teares are the signes of penitence VVe shall sooner want teares then cause of mourning in this life Seneca Sorrowes concealed are more sower and smothered griefes if they burst not out will breake the hart The hart that is greatly grieued takes hys best comfort when hee findes tims to lament his losse Teares are the vnfittest salue that any man can apply for to cure sorrowes Teares and sighes declare the hart to bee greatly grieued A teare in the eye of a strumpet is like heat drops in a bright sunne-shine and as much to be pittied as the weeping of a Crocodile Of sorrow and lamentation commeth watching and bleared eyes It is better to waile at the first then to weep at the last Teares are the badges of sorrow Archim Passion is a most combersome guest to it selfe S. P. S. Deepe conceited sorrowes are like to Sea-Iuie which the older it is the greater roote it hath Passions are like the arrovves of Cupid which if they touch lightly proue but toyes but once piercing the skin they proue deepe wounds As the hotest thunders are not alwaies queÌ„ched with raine so the deepest griefes are not alwaies discouered with teares VVhere the smallest show of teares is there is oft-times the greatest effect of sorrow Teares in many ease the grieued hart for griefe is like to â—â—re the more it is couered the more it rageth Plutar. Humble teares put the accusor to silence ouer-come the inuinsible pacifie the displeased Great is the vertue and povver of teares vvhich tye the hands of the omnipotent pacifie the rage of an aduersary appease the ire of the Iudge change his minde from vengeance to mercy Teares are the fruits of passion the strength of women the signes of dissimulation the reconcilers of displeasures and the tokens of a broken hart Teares are the foode of the soule Basil. There are in the eyes three sorts of teares the first of â—oy which in old men shew theyr kindnesse the second of sorrow vvhich in wretched men shew theyr misery the thyrd of dissimulation which in women shew their nature Lay thy hand on thy hart when thy vvife hath the teare in her eye for then shee intendeth eyther to found thee or to finck thee VVhen griefe doth approach if it be small let vs abide it because it is easie to be borne but if it be grieuous let vs beare with it because our glory shall be the greater Care not for sorrow it will eyther dissolue or be dissolued How miserable is that griefe vvhich can vtter nothing in the torment Men take a certaine pleasure in weeping when they lament the losse of theyr best beloued friends Solon hauing buried his sonne dyd vveepe very bitterly to whom when one sayde hys teares were all in vaine for that cause quoth he doe I weepe the more because I cannot profit with weeping He hath a hard hart that neuer lamenteth and his hart is effeminate that sorroweth too much for the death of his friends Too much sadnesse in a man is as much to be condemned as ouer-much boldnesse in a woman is to be despised By the Lawe of the twelue tables at Rome all weeping funerall teares are sharply forbidden Lepidus by a long griefe conceiued of the misbehauiour of his wife shortned his owne dayes To lament with tears the follies of our former life is profitable but to grieue too much for worldly losses is a signe of foolishnesse Per lachrymas argumentuÌ„ desiderij quaerimus et dolorem non sequinum sed ostendinus nemo enim sibi tristis est Curae leues loquitur ingentes stupent Seneca Of Neighbors Defi. Neighbours are those in whom wee find towards vs the greatest bonds of charitie and not as it is vulgarly taken theÌ„ that liue neere about vs. THe greatest loue in vs next vnto God ought to be loue towards our neighbors VVhatsoeuer duties wee performe in kindnesse towards our neighbours wee performe vnto God Loue is the first foundation of marriage coniunction of neighbourhood The end of a mans being is the glory of his Creator and the loue of his neighbour Neighbours are our likes or similitudes and our duties to them is charitie and loue equal with our selues The loue of neighbours appertaines mightily vnto saluation The loue of neighbours binds vs from vnlawfull actions The loue of neighbours binds vs
to compasse all the worlde by wit and to destroy himselfe for want of wisedome As lyfe without learning is vnpleasant so learning without vvisedome is vnprofitable It is an auncient custome amongst vanities chyldren not to honor him that to the common wealth is most profitable but to reuerence him who to the Prince is most acceptable Thinke with consideration consider with acknowledging acknowledge with admiration S. P. S. Hee properly may be called a man that in his behauiour gouerneth himselfe like a man that is to say conformable vnto such things as reason willeth and not as the motions of sensualitie wisheth There is no man so iust nor of so cleane a iudgement that dooth not shewe himselfe fraile in matters which touch his owne interest Examples of the dead that were good doe profit men more to liue vvell then the counsaile of the wicked that be lyuing doe interre and bury all those that are now aliue Farre better it is to be a tennant of libertie then a Land-lord of thrall Hee that makes himselfe a sheepe shall bee eaten of the VVolfe Too much familiarity breeds contempt He that looseth fauour on Land to seek fortune at Sea is like him that stared so long at a starre that he fell into a ditch Small helps ioyned together wax stronger He is vnworthy to be a maister ouer others that cannot master himselfe Phocion A maister ought not to bee knowne by the house but the house by the maister A busie tongue makes the minde repent at leysure By repentance vvee are drawne to mercie without vvhose vvings wee cannot flye from vengeance VVhere the demaund is a iest the fittest aunswere is a scoffe Archim Tis better to doe well then say well Tis pleasant to play but displeasant to loose VVhen doggs fall a snarling Serpents a hissing and women a weeping the first meanes to bite the second to sting and the third to deceiue VVhere sinne is supported by authoritie men grovv worse and worse and vvhere punishment is restrained there insolency commaundeth the lawes A good VVoolfe will neuer hunt too neere his owne denne To know and not be able to performe is a double mishap Such as be borne deafe or blind haue commonly their inward powers the more perfit Hee that helpeth an euill man hurteth him that is good Crates VVheÌ„ that thing cannot be done that thou wouldest then seeke to compasse that which thou knowest may be brought to passe Contempt is a thing intollerable for asmuch as no man can thinke himselfe so vile that he ought to be despised Suddaine motions and enforcements of the minde doe often break out eyther for great good or great euill Homer Many men labour to deliuer themselues from contempt but more study to be reuenged thereof The eye can neuer offend if the mind wold rule the eye Fame shall neuer profit the wicked person nor infamy hurt the good It is more easie to allow wise counsaile then to deuise it Men ought as vvell to be thankfull for that vvhich they haue not as they haue cause to giue thanks for that which in their own possession they haue in keeping As things fall out so doth the common sort iudge esteeming things fondly by the euent and not looking on the cause Negligence in priuate causes are very dangerous Solitarines is the sly enemy that doth most seperate a man from doing well S. P. S. He that mindeth to conquer must be carefull Money borowed vpon vsury bringeth misery although for a time it seeme plesant For a short pleasure long repentance is the hier Xenocrates Priuate losse may be holpen by publique paines Immoderate vvealth causeth pride pride bringeth hatred hatred vvorketh rebellion rebellion maketh an alteration and changeth kingdoms The kinde of contemplation that tends to solitarines is but a glorious title to idlenes Liking is not alwayes the child of beauty Iealousie is the harbinger of disdaine S. P. S. All is but lip-wisedome that wants experience VVho will resist loue must eyther haue no wit or put out his eyes Prologenes Loue is to a yeelding hart a King but to a resisting a tyrant S. P. S. Shee is not worthy to be loued that hath not some feeling of her owne worthines Feare is the onely knot that harteneth a tyrants people to him which once being vntied by a greater force they all scatter from him like so many birds whose cages are broken S. P. S. Ambition and loue can abide no lingering Grosse capacities for that theyr ordinarie conceit draweth a yeelding to their greater haue not witte to learne the right degrees of duty S. P. S. No â—hraldome to the inward bondage The right conceite of young men is that they thinke they then speake wisely vvhen they cannot vnderstand themselues He that wil needs stirre affections in others must first shew the same passion in himselfe Things lost by negligence must be recouered by diligence Myson As rewards are necessary for well-dooers so chastisements are meet for offenders Vertue like the cleare heauen is vvithout clouds S. P. S. He that will blame another must first bee blamelesse himselfe especially in that matter which he blameth another for No outward vtterance can commaund a conceite Suspition breedeth care and the effects of cruelty stirre vp a new cause of suspition It is best dealing with an enemy when he is at the weakest Aurelius The better sort eschew euill for shame but the common people for feare of punishment Lawes not executed are of no value and as good not made as not practised It is better for euery man to amend one in dooing his dutie then euerie one to seeke faults in others vvithout amending errors in himselfe Things that are wrongfully gotten haue no certaine assurance Not as men would but as men may and as the nature of things doe require so should they deale VVhere flatterers beare rule things come to ruine Pompeius Such is the man and his manners as his delight and study is By diligence and paines taking all may be amended that is a misse VVhen things are in extreamity it is good to be of good cheere and rather indeuour to amend them then cowardly to faint and dispaire of all Negligence and vvant of care dooth cause much woe To thinke vvell and doe well ought continually to be kept in remembrance They that trust much to theyr friendes know not how shortly teares be dried vp Countries and states are the rewards of valiant and couragious personages God and Nature doth set all things to sale for labour Great is the value of order fore-sight to gouerne things well Discord want of knowledge causeth confusion Man can better suffer to be denied then to be deceaued Lingering is most lothsome when necessity requireth hast Quinâ—il The carefulnes of the vvicked quickneth the godly to looke about them All passages are open to the stout and valiant minded man Flying tales and flattering newes doe neuer good to any state Tis better to fight vvith an enemie at
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
heauenly apparrell All thinges are tollerable saue those things which are dishonest Calistes the harlot said shee excelled Socrates because that when she was disposed shee could draw his auditors from him no meruaile sayth hee for thou allurest them to dishonestie to which the way is ready but I exhort them to vertue whose way is harde to finde Honestie is ioyned with misery dishonestie vvith all kinde of vvorldly felicitie but the misery which we suffer for honestie shall bee turned to euerlasting comfort and that felicitie gotten by dishonestie shall bee changed into perpetuall torment Saepé diespiter neglectus Incaesto addidit integrum Raâ—o antecedentem scelestum Deseruit pede poena claudo Disce bonas artes moneo romana iuuentus Sit procul omne nefas vt ameris amabilis esto Vices in generall Defi. Vice is an inequalitie and iarring of manners proceeding from mans naturall inclination to pleasure and naughtie desires A Man sildome repenteth his silence but he is often sorrowfull for his hastie speeches Hee that is rooted in sinne will hardly bee by good counsaile reformed VVho doubts of God with Protagoras is an infidell who denieth God with Diagoras is an Epicure and a deuill Consent and sin are both of one kind Vice is the habitude of sin but sinne is the act of the habitude Hee that pampers his flesh dooth nourish many wormes Demonax Excessiue sleepe is found the bodies foe Lust bringeth short life prodigalitie vvretched life and perseuerance in sinne eternall damnation As by nature some men are more inclined to sicknes then othersome so one mans mind is more prone then anothers to all vnrighteousnesse The sicknes of our age is auarice the errors of our youth inconstancie Theopom Craft putteth on him the habite of policie malice the shape of courage rashnesse the title of valure lewdnesse the image of pleasure thus dissembled vices seeme great vertues VVhere elders are dissolute past grauity there the younger sort are shamelesse past grace Euery vice fighteth against nature Vice ruleth where gold raigneth Greg. VVe ought not to hate the man but his vices August There are more vices then vertues Greg. Riches gotten with craft are coÌ„monly lost with shame Folly in youth negligence in age breeds at length woe to both the one ending in sorowfull griefe the other in lamentable miserie VVhere youth is voyde of exercise there age is voyde of honestie Flattery soothing great men in their humors getteth more coine then true speeches can get credite Bias. Faire faces haue gotten foule vices straight personages crooked manners good complexions bad conditions A merry minde dooth commonly shewe a gentle nature where a sower countenaunce â—s a manifest signe of a froward disposition Sobrietie without fullennesse is commenâ—lable and mirth with modestie delectable Euery vice hath a cloake creepeth in vnder the name of vertue VVee ought to haue an especiall care least â—hose vices deceiue vs which beare a shewe of vertue Craft often-tymes accompanieth pollicie too much austeritie temperance pride a resolute minde prodigalitie liberalitie fortitude temeritie and religion superstition VVhat Nation dooth not loue gentlenesse thankfulnes and other commendable parts in a man Contrarily who dooth not hate a proude disdainfull vnhonest and vnthankfull person Cum â—aleamur satis magnam vim esse in vitijs ad miseram vitam fatendum est etiam eandem vim in virtute esse ad beatam vitam contrarioruÌ„ enim contraria sunt consequentia Qui voluptatibus ducuntur et se vitiorum illecebris et cupiditatuÌ„ lenocinijs dediderunt missos faciant honores nec atting ant reÌ„publicaÌ„ patianter viros fortes labore se otio suo perfrui Of Ingratitude Defi. Ingratitude is that which maketh men impudent so that they dare ioyne together tâ— hurt those which haue been their best friends and them to whom they are bounde both by blood nature and benefits INgratitude challengeth reuenge by custome and is a vice most hatefull both before God and man Ingratitude for great benefits maketh men to dispayre of recompence and of faythfull friends causeth them to become mortall foes Impudency is the companion of that monster ingratitude Stobaeus He is vnthankfull that being pardoned sinneth againe There can be no greater iniury offered to a free minde and a bashfull face then to be called vnthankfull sith such reproches sincke most deepely into the reputation of honor Ingratitude springeth either froÌ„ couetousnesse or suspect Theophr It is a shamelesse and vnthankfull part alwayes to craue and neuer to giue Martiall Princes rewarding nothing purchase nothing and desert beeing neglected courage will be vnwilling to attempt Benefits well bestowed establish a kingdome but seruice vnrewarded weakeneth it Archim The nature of man is ambitious vnthankfull suspectfull not knowing rightly how to vse his friendes or with what regarde to recompence hys well-willers for theyr benefits bestowed Anthonie in the time of Vespasian when hee was proclaimed and named Emperour after all his seruices against the Vitellians after hee had recouered Rome was suspected by Mutianus brought to Rome without authoritie and visiting Vespasian in Asia hee vvas so coldly entertained that he died very shortlie after not onely disgraded and disgraced but also most desperatly Tis better to bee borne foolish then to vnderstand how to be vnthankfull The ingratitude of the Romaines towardes Scipio was by reason of the conceiued suspect of his fortunes the suddainnesse of his expedition and the greatnes of his enemies All which forced a wound in the greatest wits a dread in all sorts of people Cato Priscus hauing deserued vvell of the Romaines was disgraced by them for thys onely cause because his oppugner sayd that that Cittie coulde not bee free where there was a Cittizen which was feared of the Magistrate Ingratitude looseth all things in himselfe in forgetting all duties to his friend To doe good to an vnthankfull body is to sowe corne on the sand Two contraries giue light one to the other and ingratitude and thankfulnes are best discerned one by the other There is no affection among men so firmely placed but through vnthankfull dealing it may be changed to hatred Bias. Two heads vpon one body is a monstrous sight but one vnthankfull hart in a bosome is more odious to behold Bias. There cannot bee a greater occasion of hatred then to repay good turns with vnthankfull dealing The vnthankfull man hath euer beene accounted a more dangerous buyer then the debtor Cognet The vngratefull man is of worse condition then the serpent which hath venom to anoy other but not himselfe Tis better neuer to receiue benefit then to be vnthankfull for it Thankfulnes dooth consist in truth and iustice truth doth acknowledge what is receiued and iustice doth render one good turne for another Stobaeus He is vnthankfull with whom a benefit perisheth he is more vngrateful which wil forget the same but he is most vnthankfull that rendereth euill for the good hee hath receiued Bias. Hee which receiueth