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
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
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
for the euill that they commit in his company is accounted his Rulers doe sinne more grieuously by example then by act and the greater gouernance they beare the greater account they haue to render that in theyr owne precepts and ordinaunces they be not found negligent Not onely happy but also most fortunate is that Prince that for rightnes of iustice is feared and for his goodnes beloued The greater that a Prince is in power aboue other the more ought hee to excell in vertue aboue other A King ought not to trust him that is couetous and setteth his minde to get riches nor him that is a flatterer nor any to whom hee hath doone vvrong nor him that is at truce with his enemies VVhen princes most greedily do prosecute vices then theyr enemies are busie in vveauing some web of deadly danger Princes by charging theyr kingdoms with vniust trybuts procure from theyr subiects a wilfull deniall of due most iust paiments He that possesseth an Empire and knoweth not howe to defend it may loose his possession before he know who offended him It litle profiteth a Prince to be Lord of many kingdoms if on the other part he become bond-slaue to many vices It appertaineth vnto Princes as much to moderate their owne pleasures as to giue order for matters of importance High minds are the shelters of pouerty and Kings seats the sanctuaries for the distressed Children borne of Kings are composed of a precious masse to be seperate from the cōmon sort Plato Malice and vice taking theyr full swinge through the carier of the power and libertie which wicked Princes yeeld vnto them doe push forward euery violent passion making euery little choler turne to murder or banishment and euery regard and loue to rape or adultery couetousnes to confiscation A kingdome is nought els then the care of anothers safetie and Antiochus told his sonne Demetrius that their kingdome was a noble slauery Maiestie in a Princes thoughts gardeth his minde from cowardise and is the onely priuiledge to contempt Selfe-loue is not fit for Princes nor pride an ornament meet for a diademe Kings as they are men before God so are they Gods before men Lactan. Kings and princes doe loose more in the opinions they hold then the reasons they vse It is no lesse discredite to a Prince to haue destroyed many of his subiects then it is to a Phisitian to haue killed many of his patients It is very requisite that the Prince liue according to that law himselfe which he would haue executed vpon other men Archi. It becommeth a King to take good heed to his Counsellers in noting who sooth his lusts and who intend the publique profit for therby shall he know the good from the bad Plu. The strength of a Prince is the friendshyp and loue of his people That King shall best gouerne his Realme that raigneth ouer his people as a Father doth ouer his chyldren Agesil The office of a King is to heare the cause complaynt of his people without exception of persons Subiects are to their King as the winde is to the fire for the stronger that winde is the greater is the fire So great is the person dignity of a prince that in vsing his power and authoritie as hee ought hee being heere amongst men vppon earth representeth the glorious estate and high maiestie of God in heauen Ambr. It is requisite for all those that haue rule and gouernance in a common-weale vnder their Prince to know the bounds of their estate the full effect of theyr dutie that by executing iustice they may be feared and by shewing mercy they may be beloued It is requisite for princes to place such men in authoritie as care least for it and to keepe them from gouernment that presse forwards to it Except wise men be made gouernours or gouernours be made wise men mankind shal neuer liue in quiet nor vertue be able to defend herselfe Plato Hee that would be a Ruler or Gouernour must first learne to be an obedient subiect for it is not possible for a proude and couetous minded subiect to become a gentle and temperate Gouernour Seuerus VVhen rule and authoritie is committed vnto a good man hee dooth thereby publish his vertue which before lay hid but beeing cōmitted to an euill man it ministreth boldnesse licence in him to doe that euil which before he durst not doe Diog. Animata imago rex putandus est dei Nulla fides regni socijs omnisque potestas Impatiens consortis erit Of Nobilitie Defi. Nebilitie is a glittering excellencie proceeding from auncestors and an honor which commeth from an auncient linage and stocke it is also a praise that proceedeth from the deserts of our elders and fore-fathers and of this noblesse there are three sorts the first bred of vertue and excellent deeds the second proceedeth from the knowledge of honest disciplines and true sciences the third commeth from the scutchyons and Armes of our auncestors or from riches TItles of honor are little or nothing worth if the life of the partie be bad Nobility of birth to a vertuous man bringeth great glory to a vitious perpetuall reproch other nobility in this life by vertue attained is no small token of an happy life Noblenes of birth is either vniuersall or perticuler the first to be borne in a noble and famous Country perticuler to come of noble progenitours Arist. Nobility is best continued by that conuenient meanes whereby it rose Hee is not to be helde for noble that hath much but he that giueth much It is requisite for him that is noble borne to take heede of flatteres for they will be ready daily to attend his person for profit sake How euer men rise in degree let them still be lowly in minde for theyr humilitie may raise them when Fortune hath deprest them Nobility is a tytle quickly lost for if riches forsake it or vertue abandon it it straightway becōmeth as a thing that had neuer bin VVhatsoeuer thy Father by his worthines hath deserued belongs not to thee it is thine owne deserts that must make thee noble He that defēdeth his country by the sword deserueth honour but he that maintaineth it in peace meriteth more honour The nobilitie which wee receaue from our auncestors because it cōmeth not from our selues is scarcely to be counted our own Oui. To come of noble parentage and not to be endued with noble qualities is rather a defamation then a glory Noble persons haue the best capacities for whether they giue themselues to goodnes or vngraciousnes they doe in eyther of them so excell as none of the common sort of people can come any thing nie them Cic. True nobility consisteth not in dignity lynage great reuenewes lands or possessions but in wisedom knowledge vertue which in man is very nobility that nobility bringeth man to dignity True nobility is not after the vulgar opinion of the common people but it is
vp in silence will both fire the sences and shrink the sinnewes VVhat is done closly is halfe pardoned affections which are maintained vvith loyalty are but slender faults The choyce is hard vvhere one is compelled either by silence to die with griefe or by writing to liue with shame Hee beareth his miserie best that hideth it most Archim As silence is a gift without perrill and containeth in it manie good thinges so it vvere better our silence brought our simplicitie into suspition then to speake either inconueniently idely or vnnecessarily Those thinges vvhich are vntolde are vndone for there can bee no greater comfort then to know much nor any lesse labor then to say nothing Silence digesteth that vvhich follie hath swallowed and wisedom weaneth that which fancie hath nursed Venus temple is neuer shut Cupids register lyes euer vnfolded and the secrets of loue if they be concealed breede eyther danger by silence or death by secrecie Better it is by speaking little to make a smal skarre then a deepe vvound by much babling Silence is a gift vvithout perrill and a treasure without enemies Phocion Silence is vnsuspected but much babling is treasonfull VVomen are fitter to conceiue Children then to conceale secrets By mispending treasures wee loose wealth by discouering secrets honor and life Amongst the Egiptians it was a capitall vice to reueale secrets That vvhich thou vvouldest fewe should know keepe secret to thy selfe Silence is more safety then speech wheÌ„ our enemies be the auditors In some place at some time in some coÌ„pany it is better to be silent then talkatiue Pythagoras vvilled all that came into his schoole to tarry fiue yeres before they spoke Augerona the Goddesse of silence vvas drawne vvith her finger vpon her mouth showing in vvhat reuerence they ought to hold secrecie Alexander perceauing Hephesâ—ien had read a letter which his mother sent him with his signet closed his lips Pompey suffered one of his fingers to burne because he would not reueale the counsell of the Senate As the Viper is torne in sunder when shee bringeth forth her little ones so secrets comming out of their mouths that are not able to conceale them doe vtterly vndoe and ruine such as reueale them Lactan. VVe haue two eyes and two eares but one onely tongue and that so inclosed within the teeth and lips betweene the braine and hart seruing as their truth-man hauing aboue it the instrument of all the sences to the ende she put forth nothing before she haue taken counsell of the said sences her neighbours of the inward faculties of the soule which are the vnderstanding and reason placed within the braine Zeno reproched a great prater in that his eares were founded vpon his tongue VVine descending into the bodie cause words to ascend Homer writeth that Vlisses in his youth refrained from speech vntill hee knew how to speake well In some cases silence is dangerous as if any know of conspiracies against theyr countrey or King or any that might greatly preiudice theyr neighbour they ought to discouer it As wee must render account for euery idle word so must we likewise for our idle silence Ambrose Quaerit aquas in aquis et poma fugacia captat Tantalus hoc illi garrula lingua dedit Non vnquam tacuisse nocet nocet esse locutuÌ„ Of Oath Defi. Oath is a perswasion or calling of God to witnesse that our assertions are iust true and honest and of oathes some be lawfull some vnlawfull the lawfull oath is that which is taken before authoritie the oath vnlawfull is that which vainely and without occasion is vttered THat oath is vnlawfull vvhich is made against dutie The oath which is honest is a proofe of fidelitie the violation whereof is impietie An oath is the foundation of iustice the truth of incertaintie It is better neuer to take God to witnesse then to forsweare him in mockery Lactan. Nothing more then our credite bindeth vs to performe that which our necessity forceeth vs to promise Oathes doe not credite men but men theyr oathes Sopho. He that deceiueth his enemy vvith oathes giues a sufficient testimonie that hee feares him It becommeth a man to keepe inuiolate the oath which hee maketh to his aduersarie although mishap cause him to yeeld vnto it Through neglect in our oathes keeping we fill our soules full of lying If the pledge for iustice be disloyall there is no trust in theyr oathes The greatest fault that can be in a Prince is periurie Gods oath is the confirmation of hys promise August The bare word of a Prince ought to stand as an oath in lawe and his faith as firme as an Oracle To sweare forsweare is a vice so hatefull that slaues themselues iudge it worthy of punishment Perian Hee is vnwise that putteth any confidence in the promise of a common swearer Hee that accustometh his mouth to manie oathes procureth vnto himselfe many plagues for a punishment Sigism As it is not necessary to credite the oath of an infidell so it is not lawfull for a Christian to breake his vowe although it bee made to a Sarazine From oathes periurie issues treason that most pernicious plague of kingdomes and Common-weales Traytors bewitcht with periurie feare not to betray themselues so they may betray others Periuries are pursued euer vvith vnhappie effects contrarie to the platformes of the faythlesse Hee that layeth his fayth in pawne bindeth his safetie his honour and his soule also VVhere fayth is taken from oathes â—ustice is ruind loue vvounded and societie confounded God in his iustice chastens periurie euen from the cradle to the graue Fauour gotten by periurie is honor wonne by infamie Sinne is punished with repentance but periurie with damnation Quintil. Vertue is neuer in the mouth where lauish oathes are resident Scarsitie of oathes is a most blessed barrennesse The oathes vttered in furie in calmes are repented with teares VVicked mens oathes are written in water Stobaeus Hee that hath beene often deceiued vvith oathes will not rashly hazarde himselfe on protestation and hee vvhich is wise by hys owne folly is vnhappily made wise Fayth giues no honour to any oath yet oathes broken dishonour fayth To maintaine oathes is to subborne blasphemie Fayth is the deuotion of the soule and the redemption of the same Ierom. VVise men thinke more then they speake and to sweare is the least part of their knowledge Solon tantam morum probitatem inesse hominibus oportere dicebat vt non opus esset ligare iuramento Lycurgus eatenus amicis et familiaribus auxiliandum esse dicebat vt interim periurium non admitteretur Of Doubts Defi. Doubts are any incertainties or irresolute opinions of things whereby the minde is altogether vnsatisfied and perplexed DOubt beeing a frenzie of the soule labouring to attaine the truth confoundes it selfe in it selfe The hurts are boundlesse which commeth by doubts and incertainties To rest doubtfull in religion is vvoorthie certaintie of high punishment As the
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