to the disgrace of nature Beauty that breedeth loue is the forgetfulnesse of reason and their wits are troubled with the studie of idlenes Beauty in a strumpet is a faire ripened fruit to please the eye but if it be rotten at the hart it cannot relish the taste Beauty of women ouercomes the weaknes of husbands whereupon Themistocles son merily vpon a day brake out into this pretie speech touching his mothers power in the state What I will my mother will what my mother will Themistocles vvill and what Themistocles will the people of Athens will Beauty is one of the three things that alters the condition and nature of man for Aristotle obserued that pride women and wine ouercame all the world Beauty of Apame in Esdras ouerawed Darius greatnes For as hee tooke her in his armes to gaze vpon shee would take the crown off his head to play withall sometimes putting it on her owne and then againe on his Beauty is held a diuine grace and of the ancient Phylosophers much esteemed For Socrates named it the tyrant of short time Plato a priuiledge of nature Theophrastus a silent deceit Theocrites a delightful hurt Carneades a solitarie kingdom Domitius said nothing was more gratefull Aristotle a tongue-tied eloquence Homer the glory of nature and Ouid a grace of God Beauty of the world pleaseth the eye of nature but the contemplation of heauen rauisheth the soules of the Elect so that there is great difference in outward and spirituall beauty Beauty and comlinesse euen make beasts proud for when a horse is young vvell shaped perfectly managed and richly adorned he is as proud of his own beauty as his master that hath him to serue his turne Beauty of a new house may consist in outward building faile in seruiceable continuance when an old Castell is stronger for defence and will endure to the owners profit Beauty of the proudest is momentary for age sicknes are her enemies that many times they preuent her ostentation with vntimely accidents Beauty sooner ouercommeth old men then enflameth youth for old wood doth sooner burne then greene sticks But then it is strange how ridiculous they make their grauity which should rather be imploied to study in bookes for wisedome then looke on babies for recreation Beauty of a curtisan is a meere trap to deceiue one and a worse danger for the one peraduenture catcheth but our goods or bodies but the other rauisheth both our senses and harts Beauty is a very Lamia of wit for Samocratius Nigidius and Ouid writ many bookes of the remidies of loue and vsed none themselues So they all three died persecuted and banished not for those offences they committed in Rome but for the loues they attempted in Capua Beauty of curtizans cannot be auoided but by flying the conuersation and eschewing the occasion for in causes of loue wee doe see many escape that absent themselues but very few that tary abide it Birth Birth to the bodyes life doth entrance giue And Death vnto the soules then die to liue BIrth bringeth life into light a good life is better then a learned for hee knoweth enough that from his birth keepeth an vnspotted conscience Birth is like a messenger of gladsome tydings for how euer the night may be full of sorow yet ioy commeth in the morning that a man-child is brought into the world Birth life enioy the vse of sence but the soule hath the vse of reason and therfore as the reasonable soule is more precious then life so ought the life to bee spent to prouide and regard for the soule Birth bringeth vs into a laborinth of sorowes and therefore not to bee loued when death is but a short paine and therfore not to be feared Birth and life full of offences make men miserable but to die vnfaithfull is vnpardonable 〈…〉 to be borne to destruction and 〈◊〉 to die 〈◊〉 then liue without 〈◊〉 but when a happy life and godlie end conclude our time then is the soule at rest Birth is the cause of life in this 〈…〉 cannot warrant how long For 〈…〉 life is but a span and the continuance but a shadow so that nothing is so vncertaine as life nor so sure as death Birth setteth the loome of life 〈…〉 whereon we 〈…〉 many daies and many dangers Birth is the cause of 〈…〉 of many fathers yet 〈…〉 who is the 〈…〉 answered the 〈…〉 lies of which 〈…〉 the world Birth and 〈…〉 thinke of any 〈…〉 remember 〈…〉 is a meere birth 〈…〉 Birth of friendship 〈…〉 kindnes so that 〈…〉 dies loue and 〈…〉 Benefits Vnthankefull men hurt others for they let The hand of Grace to pay kind Natures debt BEnefits without all exaction require all thankfulnesse we must therefore blesse God for his bounty be ioyfull in his mercie and faithfull in our loue toward him for both Benefits haue sometimes a taste of bribery and there is a fault both in the giuer receiuer if honour be thereby purchased Benefits of magnificence are not measured by the smal desert of the receiuer but the noble bounty and disposition of the rewarder so Alexander giuing a citie to an inferior person who thought it ouermuch for his merit answered him that though it was too much for him to receiue it was not too much for Alexander to giue Benefits growe weary euen in common passages when men bee ingratefull but to make comparisons for good turnes breedeth an euerlasting hatred Benefits that are weake make a mans trauaile greeuous and when they seem wrested perforce they lose a grace in their acceptation whereas a timely reward is like raine to a barren land or a pleasant shewer in a distempered drought Benefits haue an excellent sound in their signification Etimologie for being deriued of bene-faciens or doing well they must needs do well that bestow good turnes as they doe not amisse that deserue them Benefits makes beasts remember their benefactors For in the story of Andronicus the slaue when he was to be cast into the Lions denne at Rome the principall and strongest amongst them not onely abstained from hurting him himselfe but kept others apart from any outrage against him And this was the cause this Lion he had healed long before in Affrica when he ran from his M r. and hid himselfe in his caue which now remembred him in requital in Rome when he was there to be deuoured The story is in Aulus Gelius and enlarged by Gueuara in his Epistles Benefits bestowd without desert shew some want of iudgement but receiued without requitall or thankfulnesse absolutely conclude an vnmannerly and ill conditioned man Benefits in time are the true blessings of friendship otherwise they may come when wee need them not and so lose the grace of acceptation or too too late and so lose the life of their effects thus an early frost is ill for fruit and great raine noysome in haruest Benefits from God are blessednesse in this life and eternitie hereafter
conclude a merry meeting or to set downe the conditions place and time You shall finde him in the Cock-pit in the vpper ring he offers a Iacobin but at next dangerous blowe layes halfe a crowne if it be sixe to one He can mew or man your hawke enter traine your hound shew you where to hunt when the hounds goe counter how to breake the fault follow the game and lie if not run as fast as the huntsman who if hee call him not vp before day yet of his owne accord hee will rise before dinner Hee layes not many wagers but stands as tightly on his reputation and hath his pedegree as perfect as any man and can readily recount what a royall house-keeper his great grandfather was in euery particular He sowes his crop and carries in his corne with the best expedition But as he neuer lends his neighbour his teeme so is he neither at season sheep-sheere or haruest beholding to any man His rent to his Lord at the due day is neuer vnpaid his houses are neuer in reparations no idlenesse or disorders are euer seene in his seruants He discommends the vanitie and varietie of costly clothes as the foxe did the grapes Hee railes on Vsurers the dearth bribery and corruption of the times He abhors Bayliffes Sergeants and Sheriffes Hee hates collections for any vses He hunts on Sondaies and wrangles for tythes yet he sildome or neuer goeth to law with his neighbours His fences are so good that no mans cattle can come into his ground and his own are so ringed and yoakt and lawde that they neuer trespasse on any other man He is alwaies in pursute of some good widdow but scornes to make his way by base briberie onely the maid shall be made by faire promises and kinde kisses His own mothers maid shall giue her word that he is good for propagation and breed none so good to plant a colony and people a country The dislike of his owne inclines him to seeke better fortunes in other countries and bar stormy winter dry byscuit bread and cold water no man shall trauaile a league further He well approues necessarie warres for those that haue bodies fit for cold and hard beds short commons and sharp swords but onely desperation of meanes driues himselfe to the vvarres yet not vnlesse hee want hart to be hangd at home for taking of purses VVhich should not seeme so by the often quarrels hee entertaines with his inferiors vpon equall hazard of life and lands saue that onely respect of reputation and honour with-holds him from fighting vpon vnequall tearmes with base companions And as for his betters hee is very temperate and discreet in forbearing them and bearing their iniuries who may be his benefactors Hee lesse feares to offend God then his rich idols to whose deitie he offers the incense of all his indeauours being euer superstitiously anxious to delight their eyes tickle their eares obserue their desires sooth their humors second their opinions applaud their speeches picke their thanks by finding and aggrauating the faults of their seruants This weake worthlesse luie must either not liue or lie down or else leane to some substantiall rich oake or other as his sycophant parasite or iester or else as his beadesman or bayliffe to goe afield with victuals to his woaders or weeders to ouerlooke their labours The top of his hope is to attaine to the chamber of some Court-fauourite grand Councellor graue Iudge or great Officer Where beeing soone slypt into his satin sute silke stock treble ruffe and beauer hat he is not long in learning his occupation and the due respects hee is to haue whose cause hee furthers and whom hee admits knowing that the profit of his watchful prouidence heerein will in short time enable him with means to impropriate a prety punk and purchase good lands But if this all other meanes faile why yet with a little labour he would proue a pretie excheator a prowling promooter or a good land-spaniel or setter for a hungry Courtier to smell him out a thousand pound sute for a hundred pound profit But to say the truth the onely ordinarie vocation he is most naturally apt vnto hath dexteritie in that he likes and likes him that he liues by and liues in is the Art of cheating For conclusion this beggerly Gentleman is too proud to be a seruingman to poore to be a Merchant-man too weake to be a husband-man too wastfull to be a tradseman too lazie to be an artificer too idle to be a scholer too tender to be a souldier and yet hath matter in him to make him fit for all this with good moulding in tract of time For full and finall description of this indigent gentleman he is a rationall creature potentially apt for any thing but actually good for nothing A Gentleman without manners is like a custard of addle egges in a siluer coffin which promiseth sweetnesse by his sugered crust 〈◊〉 pâ—ooues vnsauourie and loathsome to the stomack and taste faire to looke on but fulsome to feede on Or if you will An vnmannerly Gentleman is like an vnparboyld pastie of tainted venison which graceth the table and pleaseth the guests as it comes out of the oven but beeing cut vp forth-with fills their noses and offends their stomacks so that that which earâ—â— delighted their eyes doth now loath their appeties It was ill imployed cost of pepper and salt in the seasoning and butter and creame in the crust Right so the out-side of an vnmannerly gentleman seemes an obiect of worth where hee is vnknowne but if you taste him or try him by more neere commerce or inward conuersation you shall finde him for ignorant prating for impudent lying for scornfull scoffing for rude rayling for quaffing and quarrelling for swaggering and swearing for bawdery and blaspheming of so riotous and rotten so contagious and stinking a condition that of all others you may least endure him as the sweetest and best meats once corrupted yeeld of all other the most vnfauourie stinks The first sight of an vnciuill Gentleman is the best the further you see him the better you like him the neerer he comes the worse you brooke him T was all lost was layd out on the education of so costly a caryon To this purpose I remember a story in the time of H. 7. who was ledde after the sedation both of forren and domestick encombrances by the hands of prosperity to the house of a great Maiestie and Honourable wealth insomuch that the Court encreased to statelinesâ—e the Citie prospered the Country thriued and all sorts of people thought it the greatest glory to liue in the florishingest showe wherevpon it is recorded that a husbandmans sonne hauing been imploied in some seruices vvhere example had raised his spirits to immitation demaunded of the King as a recompence to be made a Gentleman The King neither angry nor pleased quickly dispatched him with this answere he could not For though
libertie are buried with ensignes of vallure and leaue a memorie of their fames and glories to posteritie Honor of the world is a meer chance of fortune but to be truly vertuous the gift of God and delight of his Saints Honour is neuer so out of countenance as when men of noble eminence descend to base actions and practice vile conditions Humility Without me though men Angels be in sight They are but black ones be they ne're so bright HVmilitie suffreth wrong though it be enormous and detaineth vs from doing any which is impious so that if it be for Gods sake we are glad of the persecution and humble our selues to the rod leauing the reuenge to him Humilitie and loue gaines the fauor of honour and the necessity of obedience caused the law of allegeance Humilitie vpon comparisons confesseth want of power to be liberall want of abilitie â—o be seruiceable want of libertie to visit want of wealth to recompence want of iudgement to conclude vvant of wisedome to determine want of experience to aduise want of power to aduance and want of fauour to bring others in grace Humilitie cooleth the heat of ambition and is notwithstanding the staires to honourable ascending Humilitie brought saluation to all mankinde and Christ became man to bring men vnto God By him were the burthened vnloden the wearied refreshed the hungry fedde the thirstie quenched the lame restored the lepers clensed the God of the world riding on an asses colt the childe of grace laid in a manger the conquerer of hell fled into Egypt the commaunder of Angels buffeted on the face the tamer of diuels scourged with rods the ruler of heauen led away by souldiers and the sauiour of the world cast down into a graue and all this was done when in the molde of loue hee did melt the law of feare Humilitie in Christ did the worke of his father and that was to conuert sinners and saue the penitent soules Humilitie rather forgiueth the dissembling and treason of friends then reuengeth the iniuries of enemies Humilitie teacheth vs rather to repent for dooing of ill then proudly to boast of doing any good Humilitie keepeth the heart from swelling too high as fasting keepeth the body from growing too fat Humily is commonly in league with loue and so turneth rough into plaine black into white bitter to sweet angry to quiet malicious to simple grosse to discreet the heauy to light Humilitie taketh in worth many despights neuer reuengeth iniuries will not murmure at them that anger him deny them that aske him resist them that take from him answere them that reproue him disgrace them that shame him nor absent himselfe from them that send for him Humilitie teacheth vs to pardon friends release offenders but of all things wil not suffer any to be proud theeuish murtherers adulterers gluttons malicious nor blasphemous Humility striueth for no superioritie is not proud of aduancement boasteth not of knowledge triumpheth not for preuailing nor insulteth ouer the deiected Humilitie pleaseth God is the gift of God maketh men fit for God reioyceth Angells afflicteth diuels helpeth men and preserueth the whole world Hypocrisie I holier seeme that each religious rout Like a leane kidney onely faâ— without HYpocrisie turneth the prayers of the wicked into sinne when the righteous preuaile with God by penitent petitions Hypocrisy makes a corrupt hart shew a dissembling countenance and as a double face maketh a monster in nature so a double hart makes a diuell incarnate Hypocrisie may deceiue a good eye-sight for hee that sees the face knowes not the hart as when a man beholds a hansome shooe yet cannot tell where it wrings or pincheth him that weares it Hypocrisie singularitie commonly walke together and discouer each other for in the attire gesture countenance words and actions there shall still appeare some thing ridiculous as if nature were forc't by some cunning of Art and the minde restrained from his owne bent by filthiâ— deceit Hypocrisie is properly the poyson of true religion Hypocrisie is so great an enemy to mans peace with God that hee will pardon the sorrowfull conuertist before the proud iustifier for he that standeth vpon tearmes of dooing well when hee determineth to continue bad is worse then he that looketh vp to heauen and falleth into some durty puddle or other Hypocrisie standeth vpon tearmes of practicing and fulfilling idle ceremonies for outward vaine-glory and leaueth vndone all charitable actions and true deuotions Thus did the Pharises wash their hands when their harts were defiled cast vp their eyes to heauen when their feete were fastned on the earth went to the Temple to pray when they deuoured widowes and orphanes at home knocked thumped their breasts before the pillers when their minde was on rapine auarice and augmenting their inheritances Hypocrisy doth tell his own secrets to learn out the affaires of other men and makes you belieue shee would runne away with the Hare when indeed he determineth to pinch with the hound Thus are friends betrayed husbands abused virgins entrapped orphancs deceiued masters impouerished counsels discouered treasons contined and aboue all God and religion dishonoured Hypocrisie seemeth to aske aduise of Gods seruants how to proceed in religious courses or iustifiable actions but if the answere returne any thing against their owne mindes they repine follow their owne wilfull humors Hypocrisie will endure disgraces for aduantage and seeme to be humble and submissiue when indeed hee lyes in wait for opportunitie of greater aduantage or sorer reuenge Hypocrisie is the Genus or maine spring from whence the riuulets of flattery cogging fawning dissembling vain-praises superfluous speeches all cunning actions ouerflowe mans naturall reason and euen disperseth poyson into the veines of well enclined dispositions Hypocrisie takes roote in the heart and so bursteth foorth like a growing tree into many seuerall geftures counterfet shewes seeming deuotion vaine apparitions vvicked deceits and absurd contrarieties Inuections No one thing in the world brings such a curse As to detract the good and make bad worse INuections sauor of detraction and both proceed from enuy impaire not therefore another mans credit nor spend on his purse For the one is his countenance the other his maintenance Inuections of a venomous tongue are the ruine of a multitude as the blasting wind withers the fruit or vnkindly mildewes withers the corne Inuections proceeding from iealous anger against horrible transgressions and impudent sinners are commendable and represent sharp corasiues to festered and inueterat sores Inuections that are defamatory vvithout cause or good ground are diabolicall and tooke originall from the serpents rayling on God to the woman whom hee knew well enough that as soone as euer they should eate of the apple their eyes should be opened like Gods knowing good and euill and therefore he prohibited them but indeed it was to debarre them of so excellent a priuiledge Inuections find great grace with the world for mens eares doe more itch
the vndoing of the countrey Knauery sometimes gains credit by chance as cunning without learning but yet the seed that is sowen by knauery for the most part makes an vnhappy haruest Knauery makes the heart false and a face of brasse to blush at nothing and outface any thing Knaues are impudent as fooles be importunate both a griefe to the honest and trouble to the wise Knauery boasteth of shifting wit and yet endeth with beggary while a vertuous heart is sull of grace and either obtaineth temporall blessings or is contented with that which it hath Knauery is meer fraud mockery of friendship when vnder colour of loue and kindnesse a man either discouers his friends secrets or worketh vpon his estate or makes way to entise and obtaine his wife or deceiueth the trust committed vnto him or leaueth him in misfortunes or indeed maketh a dissimuled shew of loue and falleth backe when there is a triall to be made Knaues in their knaueries are like swine that are wallowing in foule and filthy places who not onely bedurty themselues but raise a stinke to trouble others Knauery makes the Officer take bribes the Lawyer pleade in a wrong matter the wife to cuckold her husband the Merchant to play hâ—r querout when he need not the citizen vse false measures and weights and euery tradesman to vse his peculiar deceits the Mercer to mingle mice turds with his pepper the Artificeâ— to loiter the countryman to water his corne to make it weigh heauy the plow-man to make his furrowes too shallow and all men to abuse themselues and cosen other in their calling Knauery is an ouercunning of wit and craft which hath twenty tricks to cosen others but at the last of all others coseneth the author most Yet an ideot is a disgrace to nature and is neither profitable to himselfe or any other Knauery of one man troubleth a whole towne For as the windes doe make the seas to worke which now doe tosse now sinke the boat so when knaues practice their intended plot the trouble or mischiefe lights on some mans pate Knauery is an instrument out of the diuells budget and serueth for as many purposes as his workman will apply it vnto It is neuer idle and yet not wel imployed it is euer busie but deserueth little thanks for his labour Knauery still tendeth to deceit and yet is sometimes caught in its owne craft for a fox seeing a cock sitting vpon a tree called to him with these words Good morrow cosin 〈◊〉 tell you good newes There is a great peace made amongst all the liuing creatures of the world so that none may offend another therefore I pretheâ— come downe and let vs talke a little merily together of this world Indeed said the cock these are good newes but what 〈◊〉 those two dogs that come with open mouth toward thee Whereat the foxe in a feare starting and looking behind him stayed a little Why how now quoth the cock if the newes be true why feare you the dogges O quoth the fox I beleeue the dogges haue not heard of it c. But by this meanes his knauery was detected and he went without his prey Knauery makes a villaine laugh euen going to hanging and as we say breake a iest of the gallowes but an honest heart findes matter of griefe and displeasure at euery offence of God and his neighbour Knaues can doe great euil out of a little wit when honest men can do little good wanting wealth Knauery is commonly either in wicked words or villanous actions yet sometimes sullen silence dissembles when most mischiefe is a working Knauery is the cause why the wicked are flattered and the good depraued The diuell sets both on worke and hee will pay them their wages Lawes All Nations liue in order peace and right When lawes do rule sway an arme of might LAwes make treason like the eyes of a Cockatrice which kill if they espy vs first with their venom but are killed if we discouer it in his poyson Lawes make a sword the seruant of iustice and a scepter the instrument of mercy as iustice must be shewed to the reprobate so must mercy extend to the penitent Lawes in misgouernd Common-wealths are compared to cobwebbes through which the great flies breake well enough escape when the little ones are caught and entangled â—awes were first made for want of loue so that a Realme without iustice is the harbour of vnrightâ—ousnes Lawes or if you will going to law require both charge and trauaile but miserable is that breath which is sold to iniustice for mony and terrible is that trauaile that vndoes the Master Lawes are broken by scorne and custome as for the fooles excuse ignorance howeuer it may goe currant when fauour admits it it is no plea against the fault or the penaltie Lawes that are commaunded by God are to be obeyed before such as are commanded by men and thou shall finde it better to goe to prison then to hell Lawes are like a paire of tarriers and hee that enters into them is like the treading in a Maze who goeth in with ease out with labour Or if you will the fellow in the horne who leapeth lustily into the great end but is squeezed at the going out of the small Lawes are made to terrifie offenders as Surgeons vse burning irons to festred 〈◊〉 and although a sharpe knife cuts quickly off yet now and then the violencâ— is flayed when it meets 〈…〉 â—awes are ridiculous without execution but an vpright conscience fearâ—s neitheâ— one nor other no more then a sound man feares the Surgeon Lawes that are quickly dispatcht are the suters lubilee as a fortunate voiage makes the Merchants holiday Lawes of all Nations and Kingdomes are reduced from three lawes the law of Nature which is gouerned by reason when a man doth that to another which hee would haâ—e done vnto himselfe the law of Nations which are sometimes framed by opinion when Kings and Common-wealths make ordinances for themselues people and the law of Custome when an vse or rite by little and little is brought in amongst the people which â—ependeth vpon the well or euill obseruing the same c. Lawes are infinite but they vnite the people in peace and concord which otherwise would soone faâ—l a 〈…〉 sheafe of arrowes is quickly broken one by one when the bundle is vntied 〈…〉 the people of Common-wealths kingdoms not vnited in loue and obedience to their lawes Lechery When lust doth master reason man 's a beast Raging in sin most loathsome at the least LEchery is loue abused in carnal delight and as scoffes are the superfluity of wit scabs of humours so is lust of desires Lechery is a filthinesse belonging onely to men for they against kinde and times abuse both themselues and others without any respect whereas beasts are limited by nature and how-euer they rage in their seasons yet are they moderate when the heat is past
of himselfe kill his minionized friend Clytus for had it been drunkennesse hee would haue tapt out his hart bloud before he heard him speake for drunkennesse is an afternoones madnesse and can do nothing aduisedly But it was bold through friendly reprofe from Clytus stird Alexander to ire ire increasing by exasperation became furie furie enflamed by the wild-fire of desperate rage could not be quenched but with the life-bloud as it were of his own or one he lou'd as his own hart Whereupon ensued too late repentance which grew to such excesse of sorrow as diuided the King as mad from himselfe and almost life from the King who would haue made his proper hands reuenge vpon himselfe that improper act had not his friends watchfull care matched his bloudie carelesnesse Anger makes men sad melancholy heauy sorowfull and of an euill colour whereas those that be mery glad be alwaies fat whole and well coloured so that without comparison there be more which growe sick by anger they entertaine then of the meates they feed vpon Anger must not reuenge euery iniurie for so shall a man neuer want worke neuer want woe but shall put his peace and felicitie in the power of euery enemy vassal or boy He that wil goe to law vpon euery wrong shal sildom gaine either credite or coine by the bargaine After he hath forsaken his rest imployd his cogitation spent his time mony friends and paine turnd slaue to his Lawyer and his owne passion to haue his will on his aduersary hee shall be a great looser by such a victorie Hee that will liue in the world and put vp no iniuries is like him that sits and fights with a hiue of Bees hee may crush kill many of them but were much better to let them alone For he shall be sure to be continually stung in body or minde in goods or good name Anger of a Superiour prouoked by iust ocsion may with conscience and credite proceed to moderate castigation but must take heed of tormenting least the offender inforced to repell outrage and violence returne a mischiefe in his owne defence or at lest discredite his Superiour by an out-cry or vproare if he can do no more Anger must needs be auoided in officers of authoritie For they ought to be honest in their liues vpright in iustice patient in iniuries measured in their speech iustified in that they commaund righteous in iudgement and pittifull in execution Anger is many times so beastly that Magistrates or ministers of iustice doe dishonour misuse shame and despise such as come to audience so that the sorowfull sutor doth more feele a rough word they speake then the iustice they dilate Anger is no other thing but an inflamation of the bloud as Aristides saith and an alteration of the hart Possidoniuâ— calleth it a short foolishnes Tully saith that vvhat the Latines call anger the Greekes name vengeance Aeschines saith that ire was caused of the fume of the gall the heat of the heart And Macrobius saith that anger groweth of some occasion and testinesse of euill condition Anger hath certaine priuiledges or if you will notes of discouery not to belieue our friends to be rash in attempts to haue the cheekes inflamed to vse quicknesse with the hands to haue an vnbrideled tongue to be fumish and ouerthwart for small causes and to admit of no reason Anger put vs to the triall of reason vvhether wee differ from beasts For they indeed enraged runne vpon one another for reuenge but men must consider the cause the euent and circumstances of repentance Anger not onely transformes vs into fooles but also makes vs to bee abhorred of others Anger is sometimes a touchstone of vvisedome for Socrâ—tes holding a dagger readie to strike his seruant remembring himselfe refrained because he was angry and so might haue exceeded moderation Which meditation brideled Plato also vpon the like occasion Anger lifteth the heart to a mans tongue vvhen a vvise man keepeth his tongue in his heart Atheisme When beasts kinde â—iends God confesse what theÌ„ Are men denying him â—iends made of men ATheisme maketh men worse then beasts or diuels For they belieue tremble when men neither feare God nor the diuell and therefore deserue a double hell Atheisme maketh Witches and Coniurers hells agents and he that seeketh to them for help goeth to the diuell by atturny Atheisme bringeth men to disobedience for they are neither comforted with promises from God nor terrified with the punishments from hell whereas yet the Oxe yeelds his necke to the yoke the hound is at commaund of the huntsman and the hawke stoopes down to the lure Atheisme and blasphemy are the high-way to hell and maketh lies and stabs agents for the gallowes Atheisme maketh plenty of oathes and hee that trusts them is like him which talks to the winde and may haue aire for his answere Atheisme is the studie of the damned and the diuell is author of the doctrine for although men belieue there is no God so by consequence no diuell yet therein is the cunning of the diuel more apparant to harden their harts against the truth Atheisme is disputable whether it proceed from pride or ignorance for although Idolaters are not properly called Atheists because they worship a dietie in the abominable deceit of representments yet was Pharaohs host destroied for hardnesse of hart contempt of religion So we may say of the worlds inundation the building of Babel and the burning of Sodome Atheisme made the Giants war against the Gods and Salmoneus of Italy inuent fire-works to throwe vp into the element against thunder and lightning Atheisme can yeeld neither reason for the wilfulnesse nor comfort in such opinion for if there be no world after death nor other life to be expected how miserable is man to endure affliction how wretched satisfie a present lust neither danger is feared nor any following euent mistrusted Beauty in a foole is a disgrace to nature and for an old man to dote on a faire face is a discredite to wisedome For a gray head and wanton hart are ill suted Beauty in a woman that is honest and not proud is like faire weather in haruest both to comfort and profit Beauty of nature is vertue and the due of vertue is honour Beauty blinds a vaine eye musick drownes an idle â—are but reason rules a good wit grace doth blesse an humble soule Beauty is the witch of nature as gold is the god of the world so that a woman without beauty hath few followers as a man without money hath few friends Beauty is much blemished when a vvoman wanteth her teeth and a man his beard but vertue in the one and wisedom in the other ouercommeth natures imperfection and defects Beauty that is painted resembles an idole and hee that worshippeth it is an idolater For as the one is made artificiall to the dishonour of the deitie so the other is marred by cunning
commanded all like an Empresse and so she shewes her imperiousnes Fortune is the fiction of idlenes and fancie of a frothy wit Fortune bringeth high floods to lowe ebs and lowe ebbes to high floods teaching men not to misse their passage but take time while time is and the tide as it falls Fortune is a tearme profanely abused for what the heathen called a deitie as Adrastus built a temple to Nemesis in Rome she was honored as a Goddesse we Christians call Gods prouidence or at least should thinke and belieue so Fortune is inexorable for she will not heare the best prayers nor be mooued with the greatest teares it is not sighes can controle her nor sobs make her flexible and so she shewes her crueltie Fortune flies the encounter of sury for where shee fights the fielde manie mischiefes followe by ineuitable fate and destinie Fortune maketh order out of confusion for as Christopherus Laucius said Fortune is an influence which proceedeth from the reuolution of the heauens and shee as they doe continually turne about for riches beget pride pride impatience impatience reuenge reuenge warre vvar pouerty pouerty humility humility patience patience peace peace riches Fortune is then most execrable and odious when she so carrieth the cause that one is punished for anothers offence Fortunes wheeles mount aloft like raging waters which quickly throw downe slender banks right so shee shewes her suddennesse and violence Fortune laughes to see one fret at her knowing he hurts himselfe and not her like an Adder in her hole who lieth safe when she hath stung thee it is in vaine to charme her or coniure her or curse her when thou canst not reach her nor reuenge thee vpon her Friends A house declining vnderpropt must bee And thou tru friends wheÌ„ Fortune ruines thee FRiends thinke themselues discharged of their duties if they remedie one another in necessitie comfort them in aduersity Friends are not to be lost for trifles nor should a wise man cause himselfe to be beholding to an enemy for any needful thing Friends once tried are to be made much of and thou must both beare and forbeare where thou expectest a kindnesse Friends that faile breed deepe dislike and there is no such griefe as to be deceiued where we trust Friends vntried or vnknown make men vnwise to build vpon them but he that hath true friends loues them not is vnwise he that betraies them is a villaine Friends that are faithfull are not to be suspected yet a reconciled enemy though he seeme a friend is not to be trusted Friends in their absence are vncomfortable in their wants greeuous in their importunities combersome in their vnmannerlinesse irksome and in their death lamentable Friends are parted by vnkind breaches as kingdoms are diuided by the tumultuous seas but wretched are the occasions that seperate vnited friends Friends that are kinde are sweet companions but a malicious man is a neighbour for the diuell and his damme Friends that haue sound hearts haue sildome frownes but false ioyes breede true griefes Friendship is delicatly expounded amongst the Philosophers for Aristotle beeing asked what he thought of friendship answered that it was one soule in two bodies Friends that are kinde are pleasing companions but if they be constant they bee rich iewels Friends may be trusted when they haue beene tried strangers when they are known dogges when they be muzled women when they be in sight and enemies when they are vnder ground Friends are so priuiledged that sometimes we may labour for their good when we cannot speake for our own As for example there was a law amongst the Romans much vsed and obserued that vpon paine of death none should presume to approch the tent where the Emperour did eate and sleepe which yet in the time of Aâ—relius a certaine Greeke did infringe and so hee was taken and condemned to die but the Emperor vnderstanding the matter by the hurlibuâ—ly spake with a loud voice If this man did come to sue for any thing for himselfe let him die but if for his friend hee shall liue Friends that are sildome seene and much lesse spoken and conuersant withall are lesse familiar but more sure in that they loue not for rewards but for vertue and goodnesse Friends before they make a perfect combination must obserue these circumstances If our friend be poore we must giue him if he be rich we must serue him if hee be fauoured we must worship him if hee be wilfull we must obey him if he be impatient wee must beare with him if hee be vicious we must dissemble with him and if he be malicious we must beware of him Friends in their wants may be perilous vnto vs in their importunities tedious Friends that are old and acquainted once changed for new make men resemble little children who refuse an old angel for a new counter and cry to goe from their true parents to strange nurses Friends are thus farre vnprofitable that they are the thieues of time and come to seeke vs not to do what we think good but to perswade vs to what they thinke conuenient Friends though they be kinde are sometime troublesome to suffer as enemies are perilous to endure Friends remedy in aduersities comfort in necessities beare with imperfections pardon transgressions endure in troubles Friends canot be rightly so named that affoord their persons for priuate respects and deny their goods vpon plausible pretenses Friends are in some Philosophy denied to be in the plurall number for as long as a man hath but one heart hee can haue but one friend who beeing vnited in loue are as it were one minde and soule in two bodies Friends that are vnkinde are vncomfortable but an vnquiet wife is intollerable Friends come in at all houres yea into all places for sure to whom I haue afforded my hart I will neuer deny him my house Friends are priuiledged aboue kindred for a man may haue many kinsfolks but few friends yea kindred doe daily encrease but a friend once lost is hardly recouered againe and once dead neuer recalled Friends so farre as they impouerish not our estates by lauish expences may command our purses but a great discretion must gouern our passions For hee cannot well be said a friend but an enemy who makes vs lose our time by friuolous or foolish importunities or to vnnecessary or vntimely imployments Gentery Highnesse of bloâ—d is base vnlesse it bee Made bright by vertue in a high degree GEnerositie is a speciall prerogatiue amongst all people For to be descended of noble parents is commonly a signe of noble conditions and as you see a faire Diamond made more rich by Art and embelishing so is vertue more gracious in a Gentleman then in an Artificer Generositie teacheth her possessors so to recreate themselues that thereof rise none offence neither to themselues by immoderate exercise nor to others by inconuenient abuses Generositie ought to vse none but honest
God is loue and he that meaneth to dwell with him must loue his brother loue himselfe loue God loue all that God hath made for God made nothing but what is good nor must wee loue any thing but what is good God yeeldeth such plentifull matter to discourse on that I must conclude vvith the Phylosopher and take two daies respite to tell you what God is and if you come then to knowe further I will take foure and if then I will aske eight and so aske longer and longer For the more you meditate the more you may and when you suppose to haue done you haue further matter to begin withall Grauity Like mee they looke that well do signiorize Themselues and others Rulers that are wise GRauitie is an honourable ornament but sometimes it represeâ—teth bad colours to shadow a deformitie for a foole and an hypocrite may appeare both sad demure and sober Grauitie and orderly silence shewe a true vnderstanding when a fleering countenance discouers dissimulation and folly Grauitie in a Tyrant is a dangerous note of tyrannie and vvhen hee seemeth setled to study it is commonly to contriue some bodies destruction Grauitie is not so sutable to a young man as an old yet doth it not amisse in either if not counterfeited or ouer-much affected Grauitie cannot be dissembled by a foole for as soone as euer hee setleth his countenance he discouers a change and in the very restraint bursts out into ridiculous action in one manner or other Grauitie is most necessary in a Iudge ouer criminall causes as well for the reuerence of his place as to strike a terror against offenders not to hope for mercie hovv euer it may be affoorded vpon ture repentance Grauitie is made known by a quiet minde reposed speech decent actions comelie gesture sober countenance stately gate ciuill behauiour sildomnes of laughter Grauitie must not dally with a matter of importance nor encline to derision when a man in distresse stands at his triall for his life Grauitie may be dissembled by corrupt officers to the abuse of iustice and ouerthrow of sutors who haue confidence in the Magistrate Grauitie in religious men hath a due of reuerence when they studie Gods glorie their own saluation and the peoples edifying but to make grauitie onely a step to vvorldly preferment is the diuels policie Grauitie is the fame of a Matron the reuerence of a Bishop the comlinesse of a Iudge the maiestie of a Commaunder the cunning of a Scholer the hope of a Physitian the dignitie of a Lawyer the honour of a Councellor the louelinesse of age and the deceit of youth Grauitie cannot endure scurrulous foolerie idle Iesters inconsiderat talkers palpable ribaldry wanton enterludes impudent behauiour lasciuious demeanour and childish exercises Grauitie sometimes couers ignorance and although pride may be suspected yet it tempers it from violence and rage Grauitie is commonly a companion to Religion for from a Countesse to a country-wench if she but seeme to serue God she will shew it in a sober looke and decent attire Grauitie keepes both men and vvomen from outward burstings out of follie and indeede shadowes manie imperfections Grauitie is much abused when an officer vnder colour of State vvill not orderly admit a petitioner to tell his tale Grauitie is assumed on a sudden in the selfe-same persons vpon notable changes as when a Courtier is preferred to be a Chancellor and a Chaplen to be a Bishop a seruant a master a young Gentleman a Iustice a Merchant an Alderman and such like Honour On Vertue still I waite and though I doo The vertuous waite both for on me too HOnour that breedes forgetfulnesse of goodnesse is wicked while the true eye of wisdom seeth all the world but vanitie Honour that is gracious is gotten by vertue and noble merit and is neuer at full height till vertue bring it to heauen Honour in his true definition is a certaine reuerence which one man yeeldeth to another extraordinarily for his vertuous merit and worthy desert so that it should not be wealth but vertue which should make an honourable man Honour is more great that maintaineth others then that which obtaineth for it selfe as wisedome which is imployed for the good of the Common-wealth excelleth that which aymes at a mans priuate ends Honour is persecuted by the enuious riches and liberalitie by the couetous and vertue by the vicious so that no man aduanced to honor can behaue himselfe so wel but he shall be sure to be watched by enuious eyes Honour hath certaine markes of preheminence both in high titles of dignitie and many ceremonies of attendancie and this they receiue by imitation and example of scripture For Abraham was called the friend of GOD Moses the man of God Iosua the great Captaine Gedeon a valiant man Iudas the strength of his brethren and Christ Iesus a Sauiour and Emanâ—el or God with vs. Honour in some cases is inferior to Gentilitie for the auncestrie of bloud must needes haue preheminence ouer a familie newly erected Whereupon I remember a story of Henry the eight who beeing entreated to make a clowne a gentleman answered suddenly hee could make him a noble man or person of Honour as in the estimation of the Common-wealth it passed currant but a Gentleman must boast of his famous auncestors vertues and his owne worthy merit Honour without desert is like a word without substance sense or wit and both may be incident to a foole Honour cannot consist in riches for so clownes may be honourable but in truth there can be no true honor in the loue of the world For Diogenes being asked who were the most noble answered the despisers of riches glory and pleasures of this life and the patient endurers of the contrary And Socrates said that true honour consisteth in the due temper of the body and the minde Honour though it be neuer so glorious cannot be greater then Salamons nor Salomons then the Lillies of the field Honour maketh worldlings happy in their titles but heauen is the ioy of the blessed Honour of a Soulder consisteth rather in pitying captiues then subduing of enemies this made Scipio so famous in Spayn who hauing a virgine of incomparable beauty brought vnto him when he vnderstood how she was betrothed to a Prince he not only abstained from her as remembring his owne honor but gaue the ransom which her father brought to redeeme her with as much more of his own vnto her husband in dower Honour is truly established when vertue is embraced but both must depend vpon graue and good actions Honour may be graced by fortune fortune may be great but the vertuous are truly wise and honourable and the godly truely noble Honour without desert is like a painted post without life or a fantasticall idol without a spirit or a flower without any sent Honor is most famous when men are borne of gentle parents rise to liue in great dignitie die in glorious
that are wel gotten make good magistrates to releeue the widow and fatherlesse but hee that oppresseth them is both vnworthy of any office and to be punished for example of iniustice to others in like place Offices obtained by corruption make the prosperity and posterity that get them vnhappy because euil is vnpunished malice couered iustice hindred vice nourished and the inward enemies of our soules so strengthned against the vertues or our mindes that they are either so weakened that they cannot shew forth their efficacy or so vtterly banished that they sildome returne to their natiue country Offices are commonly a way for the Prince to know the condition of the subiects for as the touchstone trieth currant and counterfet mettals so doth the integritie or iniquitie vsed in offices try the disposition of magistrates and by them the opinion and conuersation of the subiect For good Princes make good lawes good lawes raise good magistrates good magistrates ouer-see good executions and good execution detaineth the inferior sort in obedience and loyaltie to supreame authoritie in loue to the country in due respect to their betters curtesie to equalls humanitie toward inferiors and charitie to all of all sorts Offices are still subiect to this error that such as should obtaine them by order of place are commonly shut out by fauour or reward insomuch that Princes cannot sometime eate or sleepe in quiet for such suters as are euer begging and buzzing in their eares Which makes me remember a story of Alphonsus King of Naples who being at supper and hauing on either hand some or other to whisper in his eare about the obtaining some office of honourable or profitable place suddenly with a loude voyce cryed out O how happy are the very asses that trauaile with their burthens for when they are at their bait their maisters let them feede quietly which you see Kings cannot doe Officers ought to looke into causes not persons that power may not oppresse misery nor pitie hinder iustice to the hurt of any Officers and Magistrates are to knowe that mercy without remisnesse seueritie without tyranny zeale without hypocrisie iustice without extremitie and pitie without partialitie not onely conserue Common-wealths but augment the reputation of particular offices Offices abused by wicked magistrates make the rich murmure the poore cry out the widowe wring her handes the orphan shed teares the souldier mutiney the schoâ—er complaine and all sortes repine Officers that bee good may bee subiect to some imperfections and then knowing their infirmities they must rather with an humble lenity draw others from their errors then with a rough tyrannie make them destitute of hopes and more dissolute in manners Officers that are wise are the pillers of State as a gracious Prince is the ioy of his subiects Officers that are wicked sometimes do wel to gaine fame like healing witches that would be thought charitable and do that they doe meerly by delusion to obtaine an honest reputation Officers corrupted haue commonly euill eyes dissembling tongues hypocriticall harts open hands close feet For they will sit still for their owne profits but sildome take paines to help others Officers thinking of nothing but gaine forget to enioy what they haue already got with labour and paine Offices obtained by money and not to be continued long in probabilitie make the possessors the more greedy to enrich themselues Offices bestowed by Princes in court against ancient custome and commendable order make the Courtiers to murmur saying The Prince doth not consider the Councell doth not dispatch the Paymasters delay the Parasites beare sway the Bishops be not residents the Secretaries haue priuate pensions Iustices take bribes the officers compound for duties the gentlemen play the vnthriâ—ts the husbandmen that drudge for all are beggers Officers ought to be thankfull to God and pittifull to men for God hateth the sinne of ingratitude the poore doth reuenge iniuries with teares Officers in the administration of iustice are gouerned by learning and wisedome for learning to giue sentence prudence to gouerne both which are two such properties as many desire but few obtaine Offices amongst martiall men are bestowed by order of discipline and knowledge in the warres otherwise shall the vnexperienced hazard the businesse in hand and giue the whole Campe cause to repine and repent Yet many times the fauor of Generals may be iustifiable in the preferment of younger souldiers who may be of greater merit then their elders Officers that get to preferment with intent of priuat profit are not onely voyde of good counsell but continue therein to their greater scandall the dishonour of the bestower the infamy of the procurer the feare of good men and fall of good order Order The heauen 's without me would confused rest But with me bell may well receiue the blest ORder framed the world â—etled the heauens proportioned the motions of the Sunne Moone and Starres in their seasons embelished the earth with infinite varieties of flowers and fruits in their seasonable times limited the seas with banks and bounds and fet an orderly course in all creatures Where onely Hell is full of confusions horrours and vtter disorders Order but a little neglected makes a small errour to growe greater as a little spark ill raked vp kindles a great fire and a little foule filthy water marres the wholâ—â—ot of pottage howsoeuer the Cooke be his crafts master Order teacheth vs that an ill fauoured face a wicked nature a horrible life and execrable death doe commonly accompany one another The first is vgly the second hatefull the third fearefull and the fourth damnable Order teacheth the Iudge to summon the parties in question to appoint a day of hearing to giue eare to both sides to examine the particulars to certifie the iurors to open the truth to receiue the verdict and giue the sentence For as a carpenter by his axe and rule squareth and proportioneth his timber so in deciding of causes impertinent points are to be pared ambiguities sifted shyfts examined the truth discouered and so the cause orderly and truly decided Order maketh the eye though neuer so little see many things and that a far off one after another Order setteleth the maiestie of a Kings palace and quieteth the ambitious spirits of noble men who from order and princely direction knowe how to take their place without repining whereas if the offices in diuers mens hands are disposed without orderly rules there must needs be vnorderly proceedings in the duties that belong to their seuerall places Order in proceeding keepeth a hote braine from running into any extreame vvhereby the whole work may bee ouerthrown Whereas the minde is setled the body accommodated the hand ruled the worke perfected the workman commended Order marshalleth a feast appointeth the banquet disheth the meat placeth the dishes setteth the guests soundeth the musick and sets euery ones teeth on worke in his seuerall rank Order maketh the Physition famous by preparing the body
ended is birth to eternity and a true faith purchaseth felicitie Death is not to be feared when it deliuers from misery 〈◊〉 be refused when it leads to endlesse felâ—â—ity Death of a good 〈◊〉 is the misâ—ry of a good seruant 〈◊〉 of a good father the ioy and reioycing of a reprobate childe but hee is not worthy to liue that is sick of the father Death both vntimely and shamefull is commonly the end of theeues and lechers For thé one furnisheth the hatefull gallowes and the other is commonly finished by lothsome surgery Death vndesired of age sheweth little feeling of grace as youth doth little signe of good nature or breeding that doth not loue and reuerence his elders and betters Death endeth the sorrowes of the righteous and beginneth the miseries of the wicked Deaths musick is sounded when wee beginne the song with sighs end it vvith sobs and keepe time with teares Death belongeth to him that killeth his enemie but hell to him that killeth himselfe Death is one and the same to all how-euer diuerse Nations differd in their seuerall burialls and sepulchers Death amoÌ„gst the Salamines Agarens had an extreame enmity for they were buried with their backs turned one against another so that if in life they were enemies after death they scarce remained friends Death amongst diuerse Nations had as diuerse entertainements For the Hircanes washed their dead friends bodies vvith wine and afterward annointed them with oyle which they kept to eate and drinke The Massagetes drew forth the bloud and did drinke it burying the bodies The Caspians burnt the bodies to ashes which they did afterwards drinke in wine so that the entrailes of the liuing was the sepulcher of the dead The Schithes buried no man without one aliue were ioyned with him which if any friend denied a slaue was bought to maintaine the custome And so in many other Nations according to the seuerall conditions of life they had as many deuises of buriall Yet death is but the priuation of life in all Death of good children woundeth the Parents harts but the life of a wicked wife is the woe and misery of marriage so that in such a case it were better to be honestly dead and worshipfully buried then liue to be continually tormented Death eternall and life abreuiated is the reward of the wicked and damned Death makes an end of all liuing creatures whereas derth destroieth but some kingdomes warres depopulateth but some countries fire coÌ„sumes but some cities Death is so much the more grieuous to the rich by how much they made more account of long life For when a man shall bid his soule to liue at rest what a terror is it to haue it taken from him that night But life is irksome to the miserable because they cannot liue as they should nor die when they would Death of sutes proceeds from denialls and they commonly come by corruption of bribes and delayes are the miâ—eries of hope vnkindnes the scourge of loue and combersomnes the breach of friendship Death and murther are wrought by vnskilfull Physitians and ignorant idle or ill-liuing Ministers the one receiues money to kill the body the other benefices to destroy soules either for want of good Sermons or by corrupt examples of their loose and lewd liues Death is often wrought by meere conceit of a faint heart as the fight of a drawn sword is formidable to a coward Death is sweet to a quiet conscience when life is irkesome to a distempred minde Death that is honorable is farre to be preferred before an ignominious life and life that is vntainted cannot but end with a glorious death in both necessity must preuent disquiet and hope of heereafter good extinguisheth the griefe of present bad Death is no way hurtfull in it selfe but the manner and the cause makes it most irkesome and odious Diseases The minde and body subiect are to sin And so to sicknesse but the worst's within DIseases amongst the Greeks were preuented without physick when they did gather sweet herbes in May were let bloud once a yeere did bathe once euery moneth and also did eate but once a day Diseases torment the flesh as sinne woundeth the soule patience applyed to the one and repentance to the other if applyed in time will preuent destruction Diseases vnfelt of the patient are like sinnes vnthought of by the reprobate Diseases at Ephesus were cured vvithout money or other instruction then their own experience and reading for the tables of medicines were hanged in the temple of Diana for euery man to read and such as had iudgement to practice Diseases are a bridle to the flesh and pull down the pride of lust yet sinnes that infect the soule are farre more dangerous Diseases are not easily and lightly cured when the patient is either inordinate or vnrulie the Physitian ignorant or vnfortunate and the medicine ill compounded or vntimely Diseases that continue are grieuous to nature as wants vnsupplied are wofull to reason Diseases are not cured in one body so soone as in another nor are the same medicines to be applyed to all constitutions alike at all times and vpon the same occasions Diseases most times are bred by gluttonie except such as growe from infirmity and when the appetite is choaked the stomack is made sick whereas hunger beeing orderly fed and nature moderatly supplied preuenteth that distemprature which shall tend to sicknes Diseases of cruelty are the gowt collick toothach stone and strangury but of senselesnesse loue and the lethargie Diseases haue had new names with new times and although in truth they haue been one the same yet are men so subiect to varietie that they must still say It is the new disease haue new physick and entertaine new Doctors Diseases are bred by infectious aire as a venomous tongue may procure death Diseases of the minde are bred by opinion which beguiles vs with a false taste of true happinesse for false opinion leads vs into vaine delight which is indeed the superfluitie of desire and enemy of nature Diseases are not cured without medicine nor fooles made wise without instruction which neglected the one may die in his griefe the other run mad in his folly Diseases are most dangerous that are not preuented betimes for if the bodie be corrupt they pull on still diuerse infirmities so that it many times chanceth that when a Physitian hath healed that disease which he was sent for yet the rest remaining bred by the former procure the ruine of the body Diseases and wounds are of one nature both resemble the conditions of sin for if diseases continue long putrifie they cannot be healed without corasiues and sharp burnings no more can a long sinner and corrupted heart come to heauen without true contrition or repentance troublesome afflictions Diseases weaken the body but sin ruines the soule Diseases of the body may be sometimes cured if the causes be apparant but the torment of a guilty
and desperate conscience is incurable though wee knowe that sin hath infected it Diseases are sildome cured with vvords without mature medicines vvhich while the Physitian museth on but misseth the true cause or royall cures the patient hits the way to heauen before he can agree vpon his ingredients Drunkennesse Who hath to friend a Drunkard hath a foe That with his friend can neither stand nor go DRunkennesse makes men worse then beasts for they doe neuer exceed the measure prescribed by nature but man will not be measured by the rule of his owne reason Drunkennesse and pride are hardly hidden wheÌ„ other wicked actions are many times couered and most times excused Drunkennesse dimmeth the braine dulleth the heart spills the stomack and spoyles the whole body I could say inflameth the stomack burneth the liuer infecteth the breath dazeleth the eyes loosneth the teeth encreaseth the palsy weakneth the ioynts swelleth the flesh and ouerthroweth the perfect temper and sound constitution of man Drunkennesse loues to open the follies of men the shames of women the gates of cities the secrets of Common-wealths the weaknesse of Princes the discoueries of treasons the burnings of incontinencie and the errors of all ages and sexes Drunkennesse is many times cause of madnesse but most times occasions of infirmities for when the interior senses and parts are brought into distemper the exterior are weake in working or worke in disorder Drunkennesse is contrary to all other vices for eyther they leaue vs or we leaue them through wants or age onely drunkennes is made worse with continuance and the older we growe the more beastly we are Drunkennesse bringeth forth shame impudencie and it fareth with men in this vice as with improuident sinners vvho are so farre from repenting themselues that they are sory they haue done no more Which makes me remember a certaine Father who hauing a Sonne giuen ouer to this beastlinesse brought him into the streets to see a drunkard wallowing in the durt and wondred at by many standers by supposing that the lothsomnesse of the sight would haue wrought vpon him the odiousnesse of the example diuerted him from offending But he was so farre from both that hee asked his father where that good wine was vvhich made the man so drunke that hee might goe and take his part Drunkennesse misconstrueth kindnes mistaketh friendship mistearmeth good felowship misuseth Gods creatures despiseth good counsell scorneth assistance forsweareth his owne senses Drunkards sinne against God who forbids the abuse of his good creatures against the poore that want them for their nenessary vses against their owne bodies which they fill with manifold diseases against their own soules which they defile with their swinish sinnes against their whole persons which they turne out of men into beasts and against their eternal saluation if they repent not and forsake not that beastly abhominable custome Drunkennesse makes a wet surfet a full stomack a sodden liuer a drownd soule Drunkennesse puts a Carpenter by his rule a Fencer from his ward a Poet out of his vaine and a Player out of his part Drunkennesse makes the victâ—er rich the rich man poore the poore man a begger the begger a roge a theefe and a murtherer and so the end is a halter Drunkennes as it is beastly so it is remedilesse and maketh the father ashamed of his child and the child carelesse of his father Which brings to my mind a story of a wise man who sending a son to trauell and enformed of his wanton courses resident in a lasciuious citie yet excused the same and hoped of reformation of all till it came to drunkennesse For when he was told of he was fallen into this filthie vice and abominable beazeling O saith hee youth may be wanton and heerafter stayednes may reduce him puft vp with pride that may be moderated by conuersation or religious aduise giuen to gaming either wants or the discouery of falshood may make him leaue it delighted with lechery either age wil tame coole him or an honest wife diuert him he may be carried away with ambition it shewd a noble spirit and some-thing must be gotten by men of worth but when hee is drawen to drunkennes he is to be lamented as vtterly lost without all hope but worse worie Effeminatenesse A man that is a woman ne're considers He is a Peacock all fowle but the feathers EFfeminatnesse hateth exercise is an enemy both to strength and wit when labour perfecteth the vnderstanding and raiseth manhood to a full height Effeminatnesse maketh happinesse but an imagination and then hope is a vveake hold but when vertue and valour builde the house the frame standeth on a good foundation and the workmanship must needs be honourable Effeminatenesse is ridiculous in a Courtier when a young man weares furred bootes dares scarce tread on the ground smelleth of perfumes holds a fanne in his hand to keepe the winde from his face rideth too softly in the streets must alwaies tread on a matted floer Effeminatenes is contemptible in a Knight when hee rideth on a slowe-paced Mule like an old Iudge painteth his face boasteth of wrought night-caps and buskins keepeth his bed because it is cold dares not stirre out of doores because it is durtie and will caâ—e no meat but tender and minced Effeminatenesse is lamentable in a souldier when hee must needs haue a downe-bed to lie vpon a warme wastcoat an oiled gauntlet a sweet shirt a perfumed armor lined greeues and a quilted burgonet Effeminatenesse is vnseemely for a Mariner when he cannot endure a storme girdeth his gowne to worke in is afraid to foule his hands and findeth fault with the smel of the pitch Effeminatenesse is an enemy to good huswiferie when either the man dares not plow because it mizells nor the wife rise for that it is a cold morning Effeminatenesse is a fault of all mothers when their children may not goe to bed without warming the same nor rise till the curtaines be all close nor stirre out of dores till their girdle be aired by the fire nor goe to schoole till they haue their breakfasts Effeminatenesse is the aduersary of health when a young man will not walke without a candle nor stirre but in faire vveather nor ride without a foot-cloth nor daunce without a Mistris nor do or weare any thing but tending to curiosity Eloquence Did I not make the wrong right now then I were an ornament to law-full men ELoquence is the beauty of learning if it proceed from wisedome and in the eare of vertue truth is the best Orator Eloquence that ouerthroweth the speaker is as bad as an ill perfume that poisons the braine Eloquence with beauty maketh nature gracious and wit honourable Eloquence of heathen men hath corrupted the heart of christians but venomous is that breath that poisoneth men in their soules Eloquence of liuely words cannot be expressed in dead lines letters for he that giues