needeth somtimes to be whet I meane though mans vnderstanding be neuer so cleare yet from time to time it needeth counsell Vertuous men oftentimes do erre not bicause they would faile but bicause the things are so euil of digestion that the vertue they haue suffiseth not to tell them what thing is necessarie for their profite For the which cause it is necessarie that his will be kindled his wit fined his opinion changed his memorie sharpned aboue all now and then that he forsake his owne aduise and cleaue to the counsell of another The world at this day is so changed from that it was woont to be in times past that all haue the audacitie to giue counsell and few haue the wisedom to receiue it If my counsell be woorth receiuing prooue it if it doth harme leaue it if it doth good vse it for there is no medicine so bitter that the sicke doth refuse to take if thereby he thinke he may be healed I exhort and aduise thee that thy youth beleeue mine age thine ignorance my knowledge thy sleepe my watch thy dimnes my cleernes of sight thine imagination my vertue thy supicion mine experience otherwise thou maist hap to see one day thy selfe in some distresse where small time thou shalt haue to repent and none to find remedie If thou wilt liue as yoong thou must gouerne thy selfe as olde If any old man fall for age and if thou find a yoong man sage despise not his counsell for bees do drawe more honie out of the tender flowers than of the hard leaues Plato commandeth that in giuing politike counsell it be giuen to them that be in prosperitie to the intent that they decay not and to them that be in heauines and trouble to the intent that they despaire not Happie is that common wealth and fortunate is that prince that is Lord of yoong men to trauell and ancient persons to counsell Manie things are cured in time which reason afterward cannot helpe No mortall man take he neuer so good heede to his works nor reason so well in his desires but that he deserueth some chastisement for some cause or counsell in his doings The examples of the dead do profit good men more to liue well than the counsell of the wicked prouoketh the liuing to liue euill Men ought not in any thing to take so great care as in seeking of counsell and counsellers for the prosperous times cannot be maintained nor the multitude of enimies resisted if it be not by wise graue counsellers Thales being demanded what a man should do to liue vprightly he answered To take that counsell for himselfe which he giueth to another for the vndoing of all men is that they haue plentie of counsell for others and want for themselues He shall neuer giue to his prince good nor profitable counsell which by that counsell intendeth to haue some proper interest He is not counted sage that hath turned the leaues of manie bookes but he which knoweth and can giue good and wholsome counsell Anacharsis said Thou shalt promise me not to be importune with me to receiue any thing of thee for the day thou shalt corrupt me with gifts it is necessarie that I corrupt thee with euil counsell It is easie to speake well and hard to worke well for there is nothing in the world better cheape than counsell By the counsell of wise men that thing is kept and maintained which by the strength of valiant men is gotten Ripe counsels proceed not from the man that hath trauelled into many countries but from him that hath felt himselfe in manie dangers It is impossible that there should any misfortune happen whereas ripe counsell is To giue counsell to the wise man it is either superfluous or commeth of presumption though it be true yet I say in like maner that the diamond being set in gold looseth not his vertue but rather increaseth in price so the wiser that a man is so much the more he ought to know and desire the opinion of others certainly he that doth so cannot erre for no mans owne counsell aboundeth so much but that he needeth the counsell and opinion of others We ordaine that none be so hardie to giue counsell vnlesse therewith he giue remedie for to the troubled hart words comfort little when in them there is no remedie The woman is hardie that dare giue counsel to a man and he more bold that taketh it of a woman but I say he is a foole that taketh it and he is a more foole that asketh it but he is most foole that fulfilleth it Children and youth IT is better to leaue vnto children good doctrine whereby they may liue than euill riches wherby they may perish And the cause is that manie mens children haue beene through the hope they had to inherit their fathers goods vndone and afterward gone a hunting after vices for they seldome do any woorthie feats which in their youth inherit great treasures It is better to haue children poore and vertuous than rich and vicious To be poore or sick is not the greatest miserie neither to be whole and rich is the chiefest felicitie for there is no such felicitie to fathers to see their children vertuous It is an honor to the countrie that fathers haue such children that will take profit with their counsell and contrariwise that the children haue such fathers as can giue it them The father ought to desire his sonne onely in this cause that in his age he may sustaine his life in honor and that after his death he may cause his same to liue If not for this at the least he ought to desire him that in his age he may honor his head and that after his death he may inherit his goods But we see few do this in these daies except they be taught of their parents the same in youth for the fruit doth neuer grow in the haruest vnlesse the tree doth beare blossoms in the spring Too much libertie in youth is no other but a prophesie and manifest token of disobedience in age It is a griefe to see and a monstrous thing to declare the cares which the fathers take to gather riches the diligence that children haue to spend them There can be nothing more vniust than that the yong and vicious sonne should take his pleasure of the sweate of the aged father The father that instructeth not his sonne in vertue in his youth is lesse blamewoorthie if he be disobedient in age It is a good token when youth before they know vices haue beene accustomed to practise vertue It is pitifull to see and lamentable to behold a yoong child how the blood doth stir him the flesh prouoke him to accomplish his desires to see sensualitie go before and he himselfe to come behind the malicious world to watch him and how the diuel doth tempt
children haunt the vice of the flesh whilest they be yong there is small hope of goodnes to be looked for in them when they be old for the older they waxe the riper be their vices Masters would correct the childe but fathers and mothers forbid them Little auaileth one to pricke the horse with the spurre when he that sitteth vpon him holdeth backe with the bridle Of Death O If we would consider the corruption wherof we are made the filth wherof we are engendred the infinite trauell whereunto we are borne the long tediousnes wherwith we are nourished the great necessities and suspicions wherein we liue and aboue all the great peril wherein we die we find a thousand occasions to wish death not one to desire life The excellencie of the soule laid aside and the hope which we haue of eternall life if man do compare the captiuitie of men to the libertie of beasts with reason we may see that the beasts do liue a peaceable life and that which man doth lead is but a long death I had rather chuse an vnfortunate life and an honorable death than an infamous death and an honorable life That man which will be accounted for a good man not noted for a brute beast ought greatly to trauell to liue well and much more to die better for that euill death maketh men doubt that the life hath not been good and the good death is an excuse of an euill life The dead do rest in a sure hauen and we saile as yet in raging seas If the death of men were as beasts that is to wit that there were no furies nor diuels to torment them that God should not reward the good yet we ought to be comforted to see our friends die if it were for none other cause but to see them deliuered from the thraldome of this miserable world The pleasure that the Pilote hath to be in a sure hauen the glory that the captaine hath to see the day of victory the rest that the traueller hath to see his iorney ended the contentation that the workman hath to see his worke come to perfection all the same haue the dead seeing themselues out of this miserable life If men were born alwaies to liue it were reason to lament them when we see them die but since it is truth that they are borne to die we ought not to lament those which die quickly but those which liue long since thou knowest he is in place where there is no sorrow but mirth where there is no paine but ease where he weepeth not but laugheth where he sigheth not but singeth where he hath no sorowes but pleasures where he feareth not cruel death but enioyeth perpetuall life The true widow ought to haue hir conuersation among the liuing and hir desire to be with the dead Death is the true refuge the perfite health the sure hauen the whole victory finally after death we haue nothing to bewaile and much lesse to desire Death is a dissolution of the body a terror to the rich a desire of the poore a thing inheritable a pilgrimage vncertain a theefe of men a kind of sleeping a shadow of life a separatiō of the liuing a company of the dead a resolution of all a rest of trauels and the end of all idle desires If any dammage or feare be in him who dieth it is rather for the vice he hath committed than feare of death There is no prince nor knight rich nor poore whole nor sicke luckie nor vnluckie with their vocations contented saue onely the dead which are in their graues at rest and peace If in youth a man liue well and in age studie to die well and his life hath been honest his hope is that death will be ioyfull and although he hath had sorow to liue he is sure he shall haue no paine to die This equal iustice is distributed to all that in the same place where we haue deserued life in the same we shal be assured of death Cato being praised of the Romanes for his courage at his death laughed they demaunded the cause why he laughed he answered Ye maruell at that I laugh and I laugh at that you maruel for the perils and trauels considered wherein we liue and the safetie wherein we die it is no more needfull to haue vertue and strength to liue than courage to die We see shamefast and vertuous persons suffer hunger cold thirst trauel pouertie inconuenience sorow enmities and mishaps of the which things we were better to see the end in one day than to suffer them euery hower for it is lesse euill to suffer an honest death than to endure a miserable life The day when we are born is the beginning of death and the day wherein we die is the beginning of life If death be no other but an ending of life and that whiles we liue we carrie death than reason perswadeth vs to thinke that our infancie dieth our childhood dieth our manhood dieth and our age shall die whereof we may conclude that we are dying euery yeere euery day euery houre and euery moment Diuers vaine men are come into so great follies that for feare of death they procure to hasten death Hauing thereof due consideration me seemeth that we ought not greatly to loue life nor with desperation to seeke death for the strong and valiant man ought not to haue life so long as it lasteth nor to be displeased with death when it commeth In such sort therefore ought men to liue as if within an houre after they should die If we trauell by long wayes and want any thing we borow of our company if they haue forgotten ought they returne to seek it at their lodging or els they write vnto their friends a letter but if we once die they will not let vs returne againe we cannot and they will not agree that we shall write but such as they shall find vs so shall we be iudged and that which is most fearful of all the execution and sentence is giuen in one day Let not men leaue that vndone till after their death which they may do during their life nor trust in that they command but in that they do whilest they liue nor in the good works of an other but in their owne good deeds for in the ende one sigh shall be more woorth than all the friends of the world I exhort therefore all wise and vertuous men and also my selfe with them that in such sort we liue that in the end we liue for euer Those that visite the sicke ought to perswade them that they make their testaments confesse their sinnes discharge their conscience receiue the sacraments and reconcile themselues to their enimies Many in our life time do gape after our goods few at our death are sory for our offences The wise and sage before nature compelleth them to die of their own wils ought to die that is
the houses made the bed washed the buck couered thetable dressed the dinner and went for water On the contrary part his wife gouerned the goodes answered the affaires kept the money and if she were angry she gaue him not onely foule words but also oftentimes laid hir hands on him to reuenge hir anger whereof came this prouerbe vita Achaiae Where men haue so little discretion that they suffer themselues to be gouerned be it well or euill of their wiues and that euery womā commandeth hir husband there can be nothing more vaine or light than by mans law to giue that authoritie to a woman which by nature is denied hir The lawes are as yokes vnder the which the euill do labor and they are wings vnder the which the good do flie The great multitude of lawes are commonly euill kept and are on the other part cause of sundry troubles The Romanes did auoid the great number of lawes and institutions for that it is better for a man to liue as reason commaundeth him than as the law constraineth him Lawes are easily ordained but with difficultie executed and there be thousands that can make them but not one that will see the execution of them The law of Athens was that nothing should be bought before a Philosopher had set the price I would the same law at these daies were obserued for there is nothing that destroieth a common wealth more than to permit some to sell as tyrants and others to buy as fooles Of Loue. BEleeue not that loue is true loue but rather sorow not ioy but perplexitie not delite but torment not contentment but griefe not honest recreation but confusion seeing that in him that is a louer must be looked for youth libertie and liberalitie Strawe that is rotten is fitter for the land than the house so in a broken body and aged sorow and infirmities are fitter passions than loue for to Cupid and Venus no sort of people is acceptable but yong men to serue them The liberall which spares for no cost the patient to endure discreet to speake secret to conceale faithfull to deserue and constant to continue to the end It is a miserie to be poore and proud to be reuengefull and dare not strike to be sicke and farre from succor to be subiect to our enimies and lastly to suffer perill of life without reuenge but for an old man to be in loue is the greatest wretchednes that can occupy the life of man for the poore sometimes findeth pitie but the old man standeth always reiected The coward findeth friends to beare out his quarell but the amorous old man liueth always persecuted with passions The sicke liues vnder the climate of Gods prouidēce and is relieued by hope but the old amorous man is abandoned all succor He that is subiect to his enimies is not somtimes without his seasons of consolation and quiet where to the old louer is no time of truce or hope of reconcilement There is nothing more requireth gouernment thā the practise of loue seeing that in cases of hūger thirst cold heat and all other natural influences they may be referred to passions sensible only to the body but the follies imperfections and faults in loue the hart is subiect to suffer feele and bewaile them since loue more than all other things natural retaineth always this propertie to exercise tyrannie always against the hart of his subiects There is no doubt but vnperfit loue will resolue into iarres contention and continuall disquietnes for that where is not conformitie of condition there can be no contented loue no more than where is no true faith can be no true operation of good life and maners Say what you will and surmise the best to please fancie but according to experience the best remedie in loue is to auoid occasion and to eschew conuersation for that of the multitude that follow him there are few free from his bondage where such as abandon him liueth alwaies in libertie Behold how deerly I loued thee in thy presence I alwaies behold thee and absent I alwaies thought of thee sleeping I dreamed of thee I haue wept at thy sorowes and laught at thy pleasures finally all my wealth I wished thee and all thy misfortunes I wished to me I feel not so much the persecutiō thou hast done to me as I do the wailing forgetfulnes thou hast shewed to me It is a great griefe to the couetous man to lose his goods but without comparison it is a greater torment for the louer to see his loue euill bestowed for it is a hurt alwaies seene a paine alwaies felt a sorow alwaies gnawing and a death that neuer endeth As the loue of a couetous woman endeth when goods faileth so doth the loue of the man when beautie decaieth That woman which neuer loued for goods but was beloued for beautie did then loue with all hir hart and now abhor with all hir hart The gallowes is not so cruell to the euill doer as thou art to me which neuer thought otherwise than well they which suffer there do endure but one death but thou makest me to suffer a thousand they in one day and one hower do end their liues and I euery minute do feele the pangs of death they die guiltie but I innocently they die openly and I secretly What wilt thou more I say they for that they died and I shed hartie teares of blood for that I liue their torments spreadeth abrode through all the bodie but I keepe mine altogither in my hart O vnhappie hart of mine that being whole thou art diuided being in health thou art hurt being aliue thou art killed being mine owne thou art stolen and the woorst of all thou being the onely helpe of my life dost onely consent vnto my death Loue bewitcheth the wisest and blindfoldeth reason as appeereth in many wise philosophers as for example Gratian was in loue with Tamira Solon Selaminus was in loue with a Grecian Pitacus Mitelenus left his owne wife and was in loue with a bond woman that he brought from the war Periander prince of Achaia and chiefe philosopher of all Greece at the instance of his louers slew his owne wife Anacharsis the philosopher a Scithian by his father and a Greeke by his mother loued so deerly a friend of his called Thebana that he taught hir all that he knew in so much that he being sicke on his bed she read for him in the schooles Tarentinus the maister of Plato and scholler of Pithagoras occupied his mind more to inuent new kinds of loue than to imploy his mind to vertue and learning Borgias Cleontino borne in Cicill had more concubines in his house than bookes in his studie All these were wise and knowen for no lesse Yet in the end were ouercome with the flesh O how many times did Hercules desire to be deliuered from his loue Mithrida Menelaus from Dortha Pyrrhus from Helena
voluntarily to vertue and sensualitie draweth men against their wils to vices Vices are of such a qualitie that they bring not with them so much pleasure when they come as they leaue sorow behind them when they go for the true pleasure is not in the daily vice which sodenly vanisheth but in the truth which euermore remaineth Wise men after 50. yeeres ought rather seeke how to apply their mindes how to receiue death than to seeke pleasure how to prolong life How happy may that man be called that neuer tasted what pleasure meaneth Men that from their infancie haue bin brought vp in pleasure for want of wisedome know not how to chose the good and for lacke of force cannot resist the euill which is the cause that noble mens sons oftentimes cōmit sundry hainous offences It is an infallible rule that the more a man giue himselfe to pleasure the more he is intangled with vices The rich men win with their labor and watching and their sonnes brought vp in pleasure do consume it sleeping Where there is youth libertie pleasure and mony there will all the vices of the world be resident The greatest vanitie that ragineth among the children of vanitie is that the father cannot shewe vnto the sonne his loue but in suffering him to be brought vp in the pleasures and vanities of this life I wish no greater penance to delicate men than in winter to see them without fire and in the sommer to want fresh shadow Why are there so many vices nourished in the pallace of princes bicause pleasure aboundeth and counsell wanteth Play as Seneca saith is compared to the propertie raging of a mad dog with whom if a man be once bitten vnles he hath present remedie foorthwith he runneth mad and the disease continueth with him vntil the houre of death for those that vse it hurt their consciences lose their time and consume their substance Marcus Aurelius saith if I knew the gods would pardone me and also that men woulde not hate me yet I assure you for the vilenes therof I would not sin in the flesh Aristotle saith all beasts after the deeds of the flesh are sorie sauing onely the cocke In carnall vices he that hath the least of that that sensualitie desireth hath a great deale more than reason alloweth I see no other fruits of carnall pleasure but that the bodie remaineth diseased the vnderstanding blinded memory dulled sence corrupted will hurt reason subuerted their good name lost and woorst of all the flesh remaineth alwaies flesh therefore fire is not quenched with drie wood but with cold water In the war honor by tarrieng is obteined but in the vices of the flesh the victory by fleeing is wonne Pride THe proud and disdainfull man for the most part falleth into some euill chaunce therefore it is a commendable medicine somtimes to be persecuted for aduersitie maketh a wise man to liue more mery and to walke in lesse danger What friendship can there be among the proud since the one wil go before and the other disdaineth to come behind Of Princes with their actes and sayings A Poore woman comming before Claudius the Emperour with weeping eies to craue Iustice the good prince being mooued with compassion did not onely weep as she did but with his own hands dried vp the teares Oftentimes those that come before princes do return more contented with the loue they shew them than with the Iustice they minister vnto them Antonius Pius was such a fauourer of poore widowes and Orphans that the porters which he kept within his pallace were not to let the entrie of the poore but to let and keep back the rich To a prince there can be no greater infamie than to be long in words and short in rewarding his seruants Couetous princes do not onely suspect their subiects but also themselues The diseases which God oftentimes sendeth to princes commeth not through the fault of humours but through the corruption of maners the which no medicine can resist nor any other thing remedy It is the chiefest thing that can belong to a prince or other person to be beloued for their gentle conuersation and for their vpright iustice to be feared It is necessary for Princes to be stout and rich for by their stoutnes they may gouerne their own and by their riches they may represse their enimies The prince which is too liberall in giuing his owne is afterward compelled by necessitie to become a tyrant and take from others If princes be proude greedie and ambitious after strange realmes it is most certaine that they need great treasures to accomplish their inordinate appetites but if they be reposed quiet vertuous patient peaceable not couetous of the good of another man what need haue they of great treasures Princes become not poore for spending of their goods vpon necessaries but wasting it vpon things superfluous High and noble harts that feele themselues wounded do not so much esteeme their owne paine as to see their enimies to reioice at their griefe It is better for a Prince to defend his countrey by Iustice than to conquere an other by tirannie The prince is in great danger of damnation of soule if in his gouernment he haue not always before his eyes the feare and loue of the supreme prince to whome we must render account of all our doings for there is nothing so puissant but tis subiect to the diuine power That prince hath great occasion to be vicious which for his vice thinketh not to be chastised Princes fearing neither God nor his commandemēts do cause their realme and subiects to fall into great miserie for if the fountain be infected it is impossible for the streame therof to be pure We see by experience that as a bridle mastreth an horse a sterne the ship so a prince be he good or bad will after him lead all his people If they serue God the people will also serue him if they blaspheme God the subiects will do the like for it is impossible that a tree should bring foorth other fruits than those that are agreeable to the roote Princes ought to resemble God more by vertuousnes than others Princes WHat shall vnhappy princes do which shall render al their account to God only who will not be deceiued with words corrupted with giftes feared with threatnings nor answered with excuses That prince is more to be magnified which reformeth two vices amongst his people than he which conquereth ten realms of his enimies O princes if ye knew how small a thing it is to be hated of men and loued of God ye would not cease night nor day to commend your selues vnto God for God is more mercifull in succouring vs than we are diligent in calling vpon him God did neuer create high estates to worke wickednes but placed them in that degree to the ende they should thereby haue more
defame the dead How vnhappie are they which are in prosperitie for iustly they that be set vp in high estate cannot flee from the peril of Scilla without falling into the danger of Charybdis O miserable world thou art a sepulchre of the dead a prison of the liuing a shop of vices a hangman of vertues an obliuion of antiquitie an enimie of things present a snare of the rich a burthen to the poore a house of pilgrims and a den of theeues O world thou art a slanderer of the good a rauener of the wicked a deceiuer and an abuser of ail and to speak the truth it is impossible to liue contented much lesse to liue in honor in the which is most to be lamented either the euil man aduanced without desart or the good man ouerthrowen without cause The tokens of a valiant captaine are wounds of weapons and the signe of a studious person is the despising of the world Not those that haue most knowledge but those that haue most riches in the common welth do command I doubt whether the diuine power hath depriued them or that the wordly malice hath lost the taste of them O world world I know not how to escape thy hands not howe the simple men and idiot defendeth himselfe out of thy snares when the sage and wise men withall their wisedome can scarsely set their foote sure on earth for al that the wise men know is little enough to defend them from the wicked He onely passeth without trauell the dangers of life which banisheth from him the thought of the temporal goods of this world The traiterous world in no one thing beguileth the worldly so much as by feeding them with vain hope saieng that they shall haue time enough to be vertuous The more the world encreaseth in yeeres so much the more it is loden with vices The world hath alwaies bin in contention and rest hath alwaies bin banished for if some sigh for peace others be as desirous of wars O world for that thou art the world so small is our force and so great is our debilitie that thou willing it we not resisting it thou dost swallow vs vp in the most perilous gulfe and in the thornes most sharpe thou dost pricke vs by the priuie waies thou dost leade vs and by the most stonie waies thou cariest vs thou bringest vs to the highest fauorers to the ende that afterward with a push of thy pike thou mightest ouerthrow vs. What I thinke I haue somewhat in the world I finde that all that I haue is but a burthen I haue prooued all the vices of the world for no other intent but to prooue if there be any thing wherin mens malice might be satisfied and in proouing I finde that the more I eate the more I hunger the more I drinke the greater I thirst the more I rest the more I am broken the more I sleepe the more drowsie I am the more I haue the more I couet the more I desire the more I am tormented the more I procure the lesse I obtaine finally I neuer had so great paine through want but afterward I had more trouble with excesse Pretie saiengs in common places THou art such a one as neuer deserued that one should begin to loue or ende to hate How much the noble harts do reioice in giuing to other so much they are ashamed to take seruice vnrewarded for in giuing they become lords and in taking they become slaues The rashnes of youth is restrained with the raines of reason Although we be wise we leaue not therefore to be men dost not thou know that all that euer we learne in our life sufficeth not to gouerne the flesh in one houre I am sorie to see thee cast away and it greeueth me to see thee drowned in so small a water A brother in words and a cosen in works I rest betweene the sailes of feare and anker of hope Though we praise one for valiantnes with the sword we will not praise him therfore for excellencie with the pen although he be excellent with the pen he is not therefore excellent with the toong though he haue a good toong he is not therefore well learned though he be learned he hath not therefore good renowme and though he haue good renowme he is not therefore of a good life for we are bound to receiue the doctrines of many which do write but we are not bound to followe the liues which they lead When a father passeth out of this present life and leaueth behinde him a childe being his heire they cannot say to him that he dieth but that he waxeth yoong in his childe bicause the childe doth inherite the flesh the goods and memory of the father The desires of yoong men are so variable that they daily haue new inuentions Men that reade much and worke little are as bels which do sounde to call others and they themselues neuer enter into the church It is an olde saieng that a pretious iuell is little regarded when he that hath it knoweth not the value of it FINIS A definition of God Ouid. A tyrant Perillus. Rome A report of Rome long since and found true now Diogenes declaration Honor God Bring vp thy children wel Gratitude Decaie of Rome Rome A schoolmaister his office Miserie in mans life Outward miseries Inward miseries Rashnes Careles of life Blind that they see not their friend Fauor encorageth forward Valiant For euil acts they are gloriously receiued What the couetous man procureth Riches tormenteth Gouernor in Greece Loue betwixt couetous persons Treason Insatiable Vertue straieth where counsell faileth A remedie An exhortation Gouernment Old age should not despise the counsell of youth Spendals that leaue none for themselues are bankrupts in the end Note Corruption to be shunned Good counsell auoideth mishap One wise to counsell an other Womens counsell It is meant but of the common sort Childrens inheritance A great felicitie to parents to see vertuous children Duty of children Libertie in youth Parents great care quickly wasted Sensualitie in children Experience the best schoole maister Inheritance belonged not to the eldest but to the most vertuous Difference betwixt the poore mans sonne and the rich Negligence in educating children Why many noble mens children are wicked Dutie of parents Play in youth What is laid in youth is hatched in age Sensualitie remedied What death is better than life Whom we should mourne for A definition of death A woorthie saying An excellent reason Good coūsel at the houre of death The inconniences for not making a wise will Repentance Repentance The benefite of death The graue When death is to be desired Discord in armies Dispossessed Stingeth to death Homer The reason why vice is more followed than vertue As Herennius did by his master Tullie Vices Pride Tyrannie Proud harts Ambition prodigalitie and pride A quarrelles Vices None bolder than