of wisdome for vnlesse a man bee able to make vse of his reading by memory and orderly adapting the obseruations of profitable precepts it is to no purpose to reade the principles of art or ouerlooke the histories of times Remembrance is an instinct of nature euen in beastes for the horsse remembers his rider especially his feeder the dogge his maister the hawke his fawlkner the lion his keeper and the beare his commander Remembrance maketh dumbe creatures reward good turnes as in the story of Andronicus the slaue in Aulus Gellius may appeare for when his maister Dacus had sent him bound to Rome to be cast into the Lions denne it was his fortune to chance into the hands of that Lion whose sore foot he had healed in Affrica which he presently tooke notice of and not onely saued him from the rest but fawned vpon him and relieued him by his obedience to the amazement and pleasure of the people Resolution I compasse great exploits make weaknes strong Outstrip faint hopes thogh time defer me long REsolution is perfected by patience so that valure and time effecteth euen impossibilitie to faint hearts Resolution is fearelesse and in a good cause makes a clean conscience as a strong castle Resolution tendeth to extremities and carieth wilfull men into many dangerous and desperate conclusions when without other reason then that they are resolute to doe so they runne headlong to infinite and vnreuerseable euils Resolution hath likewise a hand in Religion for a man must resolue to denie the world and dispossesse the diuell before he can come to heauen as he which determineth to take possession of a house wherin a stronger man dwelleth must needes forsake his ease and pleasures verter on many dangers and thrust him out either by strength or pollicy before hee get the victorie Resolution must prepare you to your trauaile for if you cannot endure labour want disgrace reuiling discomforts and diuers other inconueniences you were better stay at home then vndertake a iourney into forren countries Resolution made Caius the Philospher when hee was in a study at his going to death answere the tyrant Calligula that he determined to marke whether the soule would haue any knowledge or feeling of his departure from his body Resolution maketh women famous for many memorable actions worthy exploits As in the time of the Emperour Conradus the third Caesar hauing wars in the kingdome of Bauaria amongst other places came to the Citie of Monaco where when hee had lost some principall Captaines in the assault he swore that if he entred the towne he would not leaue a man aliue in it whereupon when it was in a great distresse indeede and not able to hold out some of the Ladies and best sort of women went to the Emperor and falling on their knees at his feete beseeched him so farre to mittigate the heate of his wrath that though he had sworne the death of all the men yet to spare the women and giue them leaue to passe away with life and euery one with that which she did cary orderly away which solemnly granted not one woman issued out of the towne but had either husband brother childe kinseman or friend on her back Whereat the Emperor much amazed coÌ„mended their resoluon and forgate his anger and in great mercy sent them with all the men into the towne againe gaue them all their goods and tooke the Duke not onely to mercy but aduanced him to honour as all the rest vnto fauour Resolution biddeth vs feare no shadowes for their forces are litle nor trust in dreams for they are but illusions Resolution raiseth valour to the first steppe of honour while excuse and feare are the disgrace of a noble nature Resolution made the siedge of Numantia so famous and the destruction so glorious for as the Romans one way were resolued to conquer it and so endured infinit troubles and distresses the Numantines were as absolute in the defence of their honours and so put in practise a most memorable stratagem For when there was no remedy but submission they brought al the substance of their citie into the market place and burnt it to cinders and presently kylled themselues so that when the Romans entred indeede there was neither riches to cary away nor persons to triumph ouer Statesman I languages with forren secrets know And for my countrey doe my paines bestow A Statesman cannot well maintaine the credit of his place except hee haue bin a Trauailer a Linguist a Scholler and iudicious for it is not an outward fame that can carry it away but a substantiall knowledge must leade you vp to preferment A Statesman many times hazardeth the credite of his honesty abroad for hee commonly reuealeth his owne secrets to know other mens and seemeth of any religion to pry into the businesse of a Kingdome A Statesman steps vp a higher degree then a Trauailer for what time this spendeth 〈◊〉 vanitie the other must consume in obâ—eruation A Statesman must not onely be secret himselfe but be very cautelous that no man else discouers his secrets for else hee shall onely passe with a superficiall knowledge and neuer attaine vnto true intelligence Statesmen at home haue agents abroad who 〈◊〉 are employed to obserue the businesse of other Kingdomes whereâ—◠〈◊〉 bee 〈◊〉 to vse honesty and 〈◊〉 to certifie nothing but 〈…〉 to doe it with the first wherâ—â—y commonly Embassadours themsâ—lâ—es are iâ—ous of such men because the affairs are certified vnderhand before their letters are read in publicke Statesmen at home must euer remember the common good before their priuate profit wherein these particulars are much in vse the honour of the Prince the glory of the Nation the confederacy of the Princes which may soonest annoy being enemies the affinitie of such as may best loue the countrey if alteration should happen the armies made sure the nobilitie held in fauour the Gentlemen maintained in their priuiledges the commons kept in obedience and the publicke treasury supplied Statesmen must not bee ignorant of ancient lawes and former antiquities least pollicie ouerthrow custome and new cunning suppâ—ant olde honesty whereby much murâ—uring ariseth amongst the people and dangerous grudgings traduce priuate men for their priuate respects Statesmen endeuouring to ouerthrow antient customes must worke it out by pollicy and to set vp new deuices contriue it by cunning for the people will quickely espy a rent in the whole cloth and dare doe more then whisper against the seducers of Princes Statesmen must take heede that Princes doe not fauour corrupt officers for though a Prince be good yet if his fauorites be bad it is as ill as if he were bad himselfe Statesmen must not practise any thing against the principles of religion least it sauor of Atheisme rather then pollicie and so the diuell seeme to bee serued and God dishonoured A Statesman if he be not carefull of his carriage will incurre the imputation of an enformer abroad and
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
THE RICH CABINET Furnished with varietie OF Excellent discriptions exquisite Charracters witty discourses and delightfull Histories Deuine and Morrall TOGETHER WITH INuectiues against many abuses of the time digested Alphabetically into common places WHEREVNTO IS ANNEXED the Epitome of good manners exttracted from M r. Iohn de la Casa Arch-bishop of Beneuenta LONDON Printed by I. B. for Roger Iackson and are to be sold at his shop neere Fleet Conduit 1616. THE PRINTER To the courteous Readers GENTLEMEN HAuing had the good happe among other aduentures of Presse to Print not long since sundry small fragments full both of honest reuelation for Wit and vseful obseruation for Wisedome fit to please and profit the wel-disposed And perceiuing the same accordingly to haue found generall approbation and applause howbeit I must ingeniously confesse neither so orderly disgested by the Pâ—nne nor so exactly corrected at the Presse by reason of some vnseasonable hast as both the Author and my selfe haue since seriously wished Now therefore at better leasure for your greater delight in reading and ease in finding I haue here with the helpe of a skilfull and industridustrious friend Methodically reduced all into this Rich Cabinet doubly furnished with ample Addition of newe Treasures of diuers kinds which 〈◊〉 you accept no worse then the former I shall bee the more encouraged to endeauour your further content to the vttermost of my facultie So fare you well R. I. ¶ An Alphabeticall Table containing the heades of all the principall matters in this Booke AEfinitie fol. 1 Anger 3 Atheisme 6 Beautie 7 Birth 10 Benefits 11 Couetousnesse 13 Crueltie 15 Courtesie 18 Courtier 19 Clergy 21 Citizen 27 Countrey life 29 Cuckold 31 Death 32 Diseases 35 Drunkennesse 37 Effeminatenesse 39 Elloquence 40 Enuy. 41 Folly 44 Fortune 47 Friends 48 Gentrey 51 God 58 Grauety 61 Honour 63 Humility 65 Hypocrisie 67 Inuection 68 Ignominy 70 Idlenesse 72 Kings 74 Knowledge 76 Knauery 79 Lawes 81 Lechery 83 Loue. 85 Liberty 88 Merchant 89 Man 91 Modestie 9â— Money 94 Negligence 97 No-body 98 Nurture 100 Oeconomick 101 Office 105 Order 107 Oathes 109 Pleasure 111 Poetry 112 Pouerâ—y 113 Player 116 Pride 118 Profit 121 Quietnesse 122 Reason 124 Religion 126 Remembrance 129 Resolution 130 Statesman 132 Scholler 134 Souldier 135 Shifting 137 Singularitie 139 Sinne. 140 Sorrow 141 Temperance 144 Time 146 Traueller 147 Troubles 149 Vanitie 151 Vallour 154 Vertue 855 Warres 157 Wilfulnesse 159 World 160 Woman Whore A Treatise of Manners and behauiors THE RICH CABINET Containing Descriptions Characters Discourses and Histories Diuine and Morall Affinitie This wel may be the weake ones strong defence And stroÌ„g ones weaknes may proceed froÌ„ hence AFfinitie cannot haue greater glory then when the father is wise the children vertuous the brothers kinde the cosins louing and the kinred conformable Affinity is happy where cosins nephewes are well bred and kinde consorts sisters are modest and gracious maidens brothers are naturall and indiuiduall friends children obedient and pleasing to their parents wiues are vertuous and submisse to their husbands and wise and careful to gouerne their housholds Affâ—nity degenerating in honesty is like foule scabs in a faire skinne such Affines brings as much credit comfort to their friends as do lyce in their clothes they are much like of a lousie condition they will cleaue close vnto you while you haue bloud to feede them but if you begin to die or decay they goe from them that breed them Affinity doth sometimes shew a catalogue of kinsmen but a blank of friends For it is not the similitude of titles or names but the resemblance of like true and tender affection and harts wherein the reality of right and naturall affinity consists Affinity of faire words and false hearts are like Tantalus his apples they are euer hanging round about him but he may die for hunger before he shall taste them Or they are like the apples of Sodom that are faire without and dust within Good for nothing but to deceiue hungry passengers who would but cannot feed vpon them Affinity is pleased when the children and childrens children prooue the Parents delight but if vngracious they are more charge then comfort Affinity with needy and penurious friends is like a stemme that hath many suckers or vnder-plants which are still drawing the iuyce away from the great and maine root but themselues neuer bring forth a handful of fruit Affinity hath that priuiledge that in lordly houses and of inheritors there ought to be the haunts of brothers cosins nephews vnckles and all other of his kin bearing good will to their affaires supporting their necessities in such wiâ—e that to them is no houre forbidden or dore shut neuerthelesse there are some brothers cosins and nephewes so tedious in speech so importunate in visiting and so without measure in crauing that they make a man angry and also abhorre them and the remedy to such is to appart their conuersations and succour their necessâ—ties Affinity makes men presume in offences but heere lies the danger when kinsmen fall out indeed they are at deadly food and commonly irreconcileable therefore a care must be had of the occasion and a cunning to contriue a pacification Affinity setteth whole families many times at variance euen to the drawing of strangers to take part but when an attonement is contriued the rest are not only condemned but pay for the mischiefe when a mans bloud returnes and feare of ouerthrowing the whole family keepes malice in restraint Anger Ire's good and bad if good it still doth swell At ill if bâ—d it frets at dooing well ANger is the heat of bloud as feare the defect of nature but in both temperance bringeth men to perfection Anger and Enuy makes the body leane and maâ—erates the minde when it had need of restâ—uâ—ation by rest Anger is sometimes manly as griefe vvith reason is naturall but to be outragious is beastly and to cry childish Anger without discretion turneth into furie and continuing without restraint endeth in sorow Anger vpon good cause is wisâ—dome and against sinne honesty and without sinne holinesse but to braule and swagger is vnciuell Anger without force is like a lustfull Eunuch willing but weak or like a mocked old man that holds vp his staffe but cannot strike in both a man shall show folly in willingnes to hurt and inability to execute Anger bringeth hastie spirits in danger of hurt and when the passion is cooled by consideration repentance followes but if it be too late it is subiect to derision Anger and excesse of meates are great enemies to health For meats doe corrupt the humors and anger consumeth the bones so that if men did not eate ouermuch and would not be ouer-angry there should be little cause to be sick and much lesse of whom to complaine For the whips that do most scourge our miserable life are ordinary excesse and deepe anger Anger made great Alexander like the least part
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
to heare of other mens faults and ouer-sights then of their vertues Inuections need small oratory for to rayle on a man bitter words are quickly found when to commend vertues the sweetest phrases are hardly belieued Inuections are not accepted at all times alike for in a setled State libels passe as Pasquills but in a time of innouation or confusion they are dangerous in themselues and perilous to the author Inuections may be both waies matters of policie and both waies dangerous especially in millitarie affaires Thus did the explorators of the land of Canaan terrifie the Iewes thus did Caleb and Ioshua comfort their bretheren Inuections are meerely wicked that depraue praue the good when they merit vvell extenuate their worth when they deserue farre better and of a mole-hill of imperfections make a mountaine of transgressions But if he be cursed that remooueth the marke of his neighbours land surely he must needs be accursed that killeth him oliue and taketh away his good name Inâ—â—ctions are so far from the rules of vertuâ—â— that whereas humanity pardons iniurieâ— these will not remember good turns nay from an ingratefull mind they repine at small ones and take the best but of dutie and necessitie Inuections are commonly taken in ill part may briefely be defined to be a too too vehement rebuking of others when vvee are more faultie our selues Inuections without cause are in a foole ridiculous in a Diuine irreligious in a great man ignominious in an officer malicious in a meane man dangerous in a wise man vngracious and in all men vnworthy of commendation or allowance Inuections with cause must bee moderated against superiors mittigated against inferiors sparing against equalls and confined vvithin the borders of charitie toward all Inuections are vnhappy ratings when men shall be told of their faults in publique that may otherwise be reprehended ciuilly in priuate this way good aduise doth many times make the wicked worse and and so the fault remaines with the shame and the very best are rather obstinat then reclaimed Ignominy The feare of me diueâ—â—s all gentle mindes Thogh high in state to liue like honor'd Hinds IGnominy is due to those that hold the place of iustice when Clyents are made miserable by the delay of Courts and partiallity of Iudges Ignominy followeth sudden falls which if it be from dignitie is the anguish of the hart from wealth the griefe of the mind but from 〈◊〉 death of the soule Ignominy â—â—â—llâ—ame may well be comparâ—d to a glasse that is crackt vvhich without great circumspection cannot be preserued but once broken can neuer be recouered Ignominy followeth seuerall men in seuerall sinnes and is the more hainous by how much more their offences are vnnaturall as for a Diuine to be an hypocrite a Musitian mercenary a rich man a theefe an old man lecherous a young man impudent a matron vnmannerly a vvife a gadder abroad a Prince couetous a noble man proud a gentleman seruile a scholer ignorant an officer vaine-glorious and a graue man a great talker Ignominy is the shame of dignitie when honour is the grace of vertue Ignominy was so fearefull to the Romans that they haue chosen rather to die honorably then liue infamously nay many of them meerely to auoide shame and open opprobry haue slaine themselues with their owne hands Ignominy must be auoided in our liues as a Gentleman must not consent to dishonorable actions for 〈…〉 no not pouertie it selfe or else we â—annot preuent it 〈◊〉 death For hee that â—ared to bee ◠〈◊〉 traytor or committer of seruile crimes must looke to haue his actions registred on record and his infamy left to posteritie Ignominy is no other then a feareful shame for some base and degenerating courses taken in our liues as when a noble man is auaricious cruell vnciuell a receiuer of bribes and scornfull a souldier to begge or pilfer a gentleman to proue a pandor and such like In all which the great man must not presume on his power nor the meane man be desperat of his pouerty Ignominy or reproach done to noble Captaines stirre vp reuenge and is not pacified without bloud Thus was Narsetes reuenged on the Empresse Sophia many others despighted with scorn taunts incited to strange courses to reintegrate their honours The former story is thus When Narsetes gouerned the Western Prouices for the Emperor Iustinian and had been famous for many noble exploits his enuiers suggested that he ambitiously sought the Empire whereupon hee was enforced to passe from Rome into Asia where appearing before the Empresse Sophia shee thus taunted and defamed him Sith thou Narsetes art lesse then a man halfe a woman beeing an Eunuch I commaund thee leaue the gouernment of the Empire and get vp to weaue where my maidens knit caules Which words made so forcible impression that hee changed countenance the teares brake from his eyes and his choler thus vented his griefe Serene Princesse I would you should chastise me as a Lady but not defame me like a woman It grieues me not so much for that you haue said as the occasion you haue giuen mee to make you answere I therefore presently depart for Italy but to weaue knit and frame such a toile as neither thou maist comprehend nor thy husband vndoe Ignominy is neuer more aggrauated then when women are cruell which should be pittifull nor more deserued then vvhen subiects are disloiall who ought to be faithfull Ignominy is like an Adder in a path from whose very sight a man would start back but not be tainted with the poyson vpon any condition Ignominy maketh taunts so fearefull that euen mean men haue answered great Emperors distastingly to saue their reputation As when Alexander the great reproached Cleâ—nidus the pirat for a thiefe rouer It is true great Prince said he because I rob but with one or two ships I am therfore defamed but thou that fillest the Hellespont with mighty nauies art therefore a mighty Emperour and Monarch of the world Thus againe was the Lady Mary of Padilia reproued for her ambition and treason when the commons reuolted in time of Charles the 5. Emperor in Spaine If histories deceiue vs not saith the author Mamea was proud Medea cruell Martia enuious Popilia vnchast Mirrha malicious and Domitiâ— rash But I haue read of none that hath been disloyall and a traytresse but your Ladiship Ignominy is worse then blowes for they punish but for a time or at most our life time but shame and reproach continueth after death yea maketh our posterity dishonourable by our vile conditions or base proceedings Idlenesse With monstrous births I commonly do burst Of shame diseases pennury and lust IDlenesse will rather begge then vvoâ—ke and then correction is needful but when the rich will starue the poore the plague is a good scourge of a Common-wealth Idlenesse is an enemy to Honor and sloth bringeth pride to pouertie Idlenesse cares for nothing maketh men gracelesse and ioyned
with sloth quickly vvitlesse as ielousie increaseth madnesse Idlenesse is the ground of ignorance and a foole is the scorne of reason but exercise maketh the fallow field fruitful and a good wit pleasant and plentiful Idlenesse againe is the sister of doltishnesse both enemies to Art vvhereas exercise conference experience make both arte and wit to yeeld forth fruit exornation Idlenes is cause of lazines diseases corruption of bloud dulls the spirit which peraduenture by nature would produce commendable effects but wearines may come of weakenesse and great labour and then rest and idlenesse is a refreshing to nature and recouery of strength Idlenesse worketh contraries against kinde for commonly idle men sleepe a daies and walke a nights but woe be vnto them that make day nighâ— and night day for questionlesse they cannot preuent pouerty Idlenesse is called the graue of the liuing was so odious amongst the Persians that to auoid idlenes they would whittle sticks or rip the seames of their coats to â—end and sow them againe Idlenesse is a priuation of goodnesse and it is ill to doe nothing worse to doe bad and worst of all neuer to repent and amend Idlenesse maketh a foole miserable when trauell maketh a wise man honourable Idle men amongst the Philosophers were banished the couetous hated the traitors hanged aliue the vicious were buried and the lasciuious were whipped Idle Bees gather no hony and so become drones to rob the hiue thus are pampered iades vnapt to trauell and lasie rogues vnwilling to worke Idlenes is to bee hated as vnprofitable and wickednes to be abhorred as damnable Idlenesse causeth sleepe out of season which must be auoided for sleepe is a kinde of death and therefore so much as you take from sleepe you adde vnto your life Idlenesse is the mother of pouerty the rust of reason the enemy of health the spring of malice and the fountaine of vices whereas labour is the improuer of wealth the preseruer of health the andidote of vice the seed of vertue the mistresse of experience as experience is of art and art of wit and delight Idlenesse may be excusable in grosse and fat men yet Ioseph Betâ—ssi being asked what a fat man did who stood sweating in the sun answered that he was either trying of suet or warming of water Idle shepheards makes the Woolfe shiâ—e wooll Idlenes knowes not where to bestow itself nor how to imploy the time but when wakefull working villany makes a cloke of honesty God is dishonoured and Gods nature abused Idlenes neuer preferreth to honour wit is not challenged by inheritance wisdome commeth not from ancesâ—ors nor can wee leaue vertue to our posterity except by example and imitation Idlenesse boasteth of sleepe as if it were a praise to liue at ease but a great sleeper shall goe in a ragged coat Idlenes many times begets frenzy and then the lunaticke and franticke are full of mischiefe which cannot be auoided but by industry and good endeuors Idlenes sleepes out the morning to the losse of the whole day but the night watches are the bodies weakenes and immoderate sloath the poison of health Idlenes is hatefull yet better lie still then goe about an ill busines and better be asleepe then awake to doe villany Idlenes is casie to a corrupt minde yet willing labor makes the taske more pleasing and when all is done no goodnes can come by the ease of lasines whereas great matters are compassed by industrious indeauors Idlenes makes men nasty slouens loathsome and vnholsome as weomen out of coiues pride and folly become ridiculously fine Kings We Gods on earth are still enstil'd what then We should fly pride sith we must die like men KIngs as they be gracious and worthy of their scepters are Gods Lieuetenants and so they make Nobles vertuous Officers iust Iudges vpright Lawyers perfect Preachers zealous Merchants industrious the Citizen honest the Countrey-man laborious the Scholler studious the Souldier vigilant all estates orderly dutifull and the whole land peaceable and plentifull Kings haue glory through wisdome and encrease of happinesse by the loialty of the subiect and the confederacy of forren Princes Kings crownes seeme glorious but the burthen of them is heauy for they bring more cares then their heads haue haires Kings confederate themselues by diuine wisdome and counsell but ciuill discord is a worke of the diuell Kings maintaine not their maiestly by bigge lookes but by wise counsels and reserued cariages nor magnanimity consisâ—eth in high words but in bountifull and roiall deeds Kings that are gracious make the state beautifull and sure as castels well fortified the indwellers secure Kings loue high flying Hawkes but if they stoope to the Lure they are the better manned Kings weare rich Diamonds as Iewels in their hats but a gracious Queene is a iewell in his heart and wise counsell a iem at his eare Kings that are good are called gods but those that are wicked goe to the diuell for all their titles Kings are Gods Lieuetenants vpon Earth where if the Officers be not Saints the Diuell will creepe into their companies Kings hearts are in the hands of God how euer the heart of the Kingdome is in the hand of the King Kings courts are best for fauourites yet such as bee young and vnexperienced may suppose it a pleasure as the warres are a brauery to those that are ignorant Kings must take heed of violence or outragious actions for Dionisius hearing that his sonne had deflowred a virgin of honor caused him to be brought before him and in great anger rebuked him asking if euer his father did the like to which his sonne answered No For you had not a King to your Father nor quoth he shalt thou haue a King to thy sonne if thou vse these vild actions Kings after Alexander the Great his opinion and answere to one which demanded how he came by his Monarchy maintaine their estates by counsell elloquence martiall discipline and curteous liberality Kings are more glorious in their wise and vertuous gouernment then in their sumptuous pallaces but aboue all their mercy shewes a diuine spirit Kings are blessed when God chooseth them for his seruants and the Kingdomes are blessed when such a King is chosen ouer them Kings can neither endure comparisons though the subiect should excell in some enriching quallity nor contestings though they are in the wrong themselues Kings haue scepters swords the one their subiects the other for enemies and both for the honor of iudgement and ornament of maiesty Kings fighting for kingdomes make a valiant conquest but he that fighteth for his conscience makes a heauenly victory Kings come to ruine by priuat profit inward hatred and ciuill warre Kings keepe their Crownes by armes and preserue their kingdomes by gouernment in both labour and art must make a league Kings that get their Crownes by the sword enamell them in blood but possessed with peace they are brighter then a Diamond Kings
from the conuersation of the lasciuious and auoideth the occasion of incontinencie so that though men doe amisse yet in the sildomnes and ciuel demeanour a pardon before hand is granted and no man can iudge by the outward show Modestie apparrelleth in comlinesse howeuer the hart is wrapped in wantonnesse Money To make or mar men I will vnderâ—abe For as they vse me them I le marre or make MOney or if you will riches for so remember that this word shall stand for both yea for all augmenteth the pleasures of life but the ioy of the godly is in such obiects and pleasures as cause contempt of all worldly wealth Money maketh a man a â—laue if hee make not a slaue of it and when it hath done it will be gone wee knowe not when nor to whom Money imployed to necessary vses good purposes brings comfort to our consciences but hoorded vp is infectious will witnesse against vs. Money breeds not so many inconueniences in the want as in the bad imployment euen as there is lesse hurt in the want of wit then in the ill imploying of it But the want of honestie and grace which is the only true treasure that cannot be abused but makes men immortall if it be well imployed is a greater want and more lamentable losse then either of both Money and wit doth many wonders in the world but the vertuous and faithfull are gracious with God and shall be glorious with him in the world to come Money is the Monarch of the world the maintenance of pride the nurse of couetousnesse the steward of Lechery the sower of â—edition the cause of warre the sinnewes of warre and the ouer-throwe both of Citie and Country Money is the gluttonous purueyor the drunkards cupbearer the theefes tempter and the hangmans master Money is the misguider of wit the corrupter of conscience the blinder of reason the ouerthrower of honour the Vsurers God the poore mans oppression the Lawyers hope and the labourers hire Money doth good to few hurt to many pulls downe Churches buildes faire houses makes the prodigall an ape and the miser a dogge makes furrowes in the Ocean and fire in mens braines fetcheth the beasts from the wildernesse and the birds out of the ayre drawes fancies out of fine wits and eloquence from learned mouthes makes friends foes enemies friends and serues all professions qualities and conditions from the King to the begger Money is the reliefe of the poore and the ruine of the rich because the one dooth lacke it and the other abuse it Money is good so it be well got better if it be well imployed and not ill if it bee honestly left Money makes men to commit idolatry but hee is of a strange religion that thinketh gold a God Money for want of grace maketh man finde means to get riches wit to increase them will to keepe them and power to possesse them but teacheth not the owner the true vse of them nor yeelds him any perfect pleasure in enioying them but makes them that might be Lords of other mens to be slaues to their owne proper goods Money causeth cursed auarice which is far worse then honest pouertie because the poore man is contented with his little the rich man with his aboundance seemeth to himselfe to be in necessity Money is the grand witch of the world which infects all minds and worketh mischiefe where euer it comes no Coniurer can allay the euill that is raised by this deuill Money in the best increase breedeth care and the proudest confidence maketh our chiefest footing a changeable sleeting Money was not made to be kept but well imployed better are the vessels that poure out mercy then hoord vp mettals Money makes the passage in all Countries how-euer learning is good for iudgement and language for trauaile Money in the want causeth much woe but the want of grace is the soules misery Money is a blessing if the rich relieue the needy and knowledge a true comfort if the learned instruct the ignorant Money wanting to supply necessity puts a wise man to his wits as a tired horse in a foule way to his patience Money is dangerous for surfet in the sweetnesse but vnsauorie and very sower when it hath once bred the soules distemper nay then it is tyrannous in power and terrible to the troubled minde of the owner drawing out the life in the length of cares and shutting it vp in the misery of repentance Money makes the couetous man want that which he possesseth and the whole life of the niggard is spent in penance Money maketh a wretched niggard seeke carefulnes for himselfe enuy for his neighbours spurres vnto his enemies a prey for theeues perill for his person damnation for his soule malediction for his heires law for his children Money and the loue thereof maketh a wretched man dwell in a house whose chambers are full of cobwebbes the dores vnhindged the windowes cleft the locks decaied the floers vneuen ful of holes the chaires broken the chimneyes fallen downe that it is rather a house for hogs or horse or kyne then for men Negligence Much blame I Ã oe procure and reason too Best doe I liue when I doe men vndoe NEgligence keepeth preferment backe for many a man looseth the office due vnto him of course for want of diligence to aetend the same thus is the tide lost for not taking the time and the day lost when a man angles wiihout fitte implements he shall neither catch fish nor frogs Negligence is the cause that water as weake as it is throwes downe whole cities if it bee not preuented and the Sea in her ouerflowings drowneth whole countreys Negligence dares not plough the ground because the earth seems duskey and so hee supposeth it cannot bring forth daintie colours Negligence is the only enemie to good huswiuery and the onely ouerthrowe of good house-keeping for as diligence is the foundation of hospitalitie so is negligence of peâ—urie and beggerie Negligence is the cause that the horse is ill dressed the cattle vnfed the husbandrie backward the vineyard barren the season ill sowen the corne as ill gathered as ill growne the meale mustie the bread moldie the mault full of mice-turdes and greene for want of turning the drink dead as soone as it is made the creame thin the butter nastie or none the cheese full of eyes and as hard as a horne in a word that no worke is well done no foode wholesome no life long Negligence cares not how much is spent how little is reserued who eates the best meat first nor when prouision is prepared Negligence of a sleeping sentinell of the watch in a campe the court of guard in a citie causeth the ouerthrowe of the Army the surprising of the citie and the spoyle of a whole countrey Negligence amongst Mariners runneth the shippe on shelfes and sandes leaueth the leakes vnstopped entangleth the tackling letteth the rudder loose suffereth the ship to
runne at randome and at last is cause that all is lost Negligence seeldome shutteth the doore brusheth the apparell fouldeth vp the linnen maketh the vessell handsome clenseth the garners sweetneth the chambers keepeth any good orders or maketh any good manners Negligence is a maruailous enemie to Princes pallaces and profits whose many officers might and would better husband their businesse if either they were to mannage their owne affaires or did tast of the wants in priuate houses Negligence is the onely aduersarie to all artes trades professiâ—n and vertue it selfe and although ignorance is a lamentable defect yet may it be inuincible and so lesse to be blamed then negligence which cannot be excused No body I am a matchlesse monster in all times Who haue no Body yet haue grossest crimes NO-body keepes such a rule in euery bodies house that from the mistresse to the basest made there is not 〈…〉 turne done without him 〈…〉 band â—â—ide his sâ—â—â—ie opened 〈…〉 who did it he shall finde No 〈…〉 good wise see her vtensels 〈…〉 demand who displast them 〈…〉 uery seruants reply will bee 〈…〉 the seruants discouer the 〈…〉 the chambers durtied it 〈…〉 when euery child is 〈…〉 children fall and breake their 〈…〉 scratch one anothers faces and 〈…〉 ther or nursse seeme angry and 〈…〉 hurt them they will 〈…〉 body toucht them and 〈…〉 cuse hath brought lying to a custome No-body many times maketh the 〈…〉 man cuckhold for though his 〈…〉 roso haue beene at home all day 〈…〉 aske who hath beene there she 〈…〉 suddenly no body who 〈…〉 say againe sweete hart No-body No-body and Maister Negligence may 〈◊〉 together for if a doore be open 〈…〉 chiefe done and a question bee made to finde out the offender aniwere 〈…〉 with No-body 〈…〉 the horses runne astray yet did no-body doe it No-body in a discomfiture runneth away nor disordereth the rancks for euery body layes his owne shame vpon another and demaund of euery one in particular and no-body began the disorder No-body resembleth Robin-goodfellowe and the spirits of old time who like Friers and couâ—ining knaues came in the night and swept the house for good cheere and yet no-body did it or it was done at least by inuisible fairies and diuels and so by no-body No-body at confession abuseth her husband though the men name so many women offenders the women recount how many times they haue abused their bodies yet when euery body examines his owne wife the returne is found with no-body No-body is an admirable vndershriefe for if he fauour the party or is feed extraordinarily though he goe downe with an execution of purpose yet is no-body at home nor nothing done No-body no thing and no where are excellent relatiues for aske who did such a thing and they answere no-body where haue you beene sirrah all this while forsooth no where or what are you doing all this while why nothing and thus with no all certainties indeed are put by No-body cut the cloth nicked the table scratched the windowes brake the glasses croumbled the bread spilled the drinke durtied the house tumbled the bed ranne downe staires made a noyse talked aloud let a fart and made a perfume No-body came to rob a man that nothing had and ranne away into no place and no-body came to looke him out and if they had found him it had beene no where doing nothing No-body telleth strange newes inuenteth lyes disperceth libels setteth friendes at varience and abuseth many millions for when a priuie search is made for the authors no-body is found to auoch the actions Nurture If Nature be not nurtured in men They will be rude or else most beastly then NVrture both helpes and beautifies nature as you may see in many an vnreasonâ—â—â— creature for though the Falkon will slâ—e in his kinde yet is she taught by high flying to stoope the better and so the Merlin by nurture and well manning will kill a Partridge almost as bigge againe as her selfe Nâ—rture is the mistresse of ciuilitie and adorneth all Common-wealths with that maiestie wherein Princes maintaine their estates for though Kings by nature haue diuers prerogatiues which breede obedience in their subiects yet doth nurture so sweeten their nature by sweetnesse that it allures mens loue much more and so there is pleasure and honour vnited together Nurture teacheth a Noble man affabilitie a Gentâ—curtesie an officer comlines a Iudge vprightnesse a Courtier hansomnesse a Citizen cleanlinesse a Merchant finenesse a countriman sobernesse and a Scholler ciuilitie Nurture keepeth a great Lady from pride an inferiour from nicenesse a Gentlewoman from rudenesse a mistresse from coynesse a dame from stoutenes a good wife from sluttishnesse a Damosell from rudenesse a child from boldnesse and a woman in generall from vnwomanhood Nurture instructeth a father to loue and yet correct a child to obey a maister to command a seruant to stand in awe a husband to begentle a wife to respect a house-keeper to prouide the household to saue a kinseman to obserue and a friend to endure Nurture which teacheth the true and easie disposition of worldly wealth maketh it a pleasure which otherwise breedes trouble and perplexitie to the vnskilfull and vnworthy owner for if we knowe not how to dispose of our goods when God doeth send them we are vnworthy of them and how can wee truely be saide to be wise or wealthy men if we knowe not or doe not make vse accordingly of our wealth by discretion and condition of our calling Nurture teacheth a schoole of good man-manners to salute our betters with reuerence our equall with loue our inferior in curtesie to speake orderly to giue the wall not to be angry without a cause and when there is cause to moderate the same to looke cheerefully to bee apparrelled cleanly to goe soberly to liue handsomly to conuerse without offence to entertaine with cheerefulnesse and to dismisse with freed liues Nurture purchaseth good report when rudenesse and inciuilitie keepe a man from respect nay make conuersation tedious and odious to all men Nurture is such a iewell in a nation that all others where it is not are called barbarous for lacke of ciuilitie besides the beastlinesse of conditions eate one another in necessitie or rather wantonly or wilfully only in sauage inhumanitie without necessitie Nurture is a handsome commendation and so farre from flattery that when we say he is a well mannered man we meane there is a great deale more to bee spoken in his commendations then we haue yet vttered whereas in all other praises we may quickly exceed and incurre suspition of hypocrisie or flattery Nurture teacheth vs to deale gently with women how euer men may be answered with ruder tearmes and manly contradictions Nurture and ciuility are in a manner all one for good manners is the ende and scope of their iourney and euery man must bee a scholler in that schoole or else he shall neuer be preferd to vertues accademy Oeconomick Who
pleasure and speedinesse makes a man slow of pace to meete with his Sauiour Sinne in vs is worthy to be afflicted with punishment for offending of God when Christ was plagued in sauing of vs not for any sinne of his owne but onely for taking our sinnes vpon him Sinne repented in health when we haue power to proceede shews a leauing of sinne but â—e that in sickenesse repenteth when he hath no more power sheweth that sin hath left him not he the sinne Sinne through weakenesse is against the father and his mightinesse through ignorance against the sonne and his wisedome through mallice against the holy Ghost and his grace Sinne killed Saul with his owne hand hanged Absolom by his owne haire slew Zenacherib by his owne sonnes and betrayed Christ by his owne seruants Sinne is the baite of folly and the scourge of villany it brings the begger to the stockes the bawd to the cart the theefe to the gallowes and the murtherer to the wheele and all without repentance to hell Sinne makes wrath in heauen warre on earth woe for man and worke for the diuell Sinne is the seed of darkenesse the roote of rottennesse the tree of cursednesse the blossome of vanitie and fruite of bitternesse Sinne toles the passing bell of life strikes vp the drum of death sounds the trump of infamy and makes the whole triumph of hell Sorrow Sorrow for sinne can neuer breake the heart For ioy within else life it makes to part SOrrow for sinne is a signe of grace and ioyned with true repentance worketh our saluation For as a warme hand mouldeth and fashioneth wax to what impression it please so do teares and true contrition worke God to compassion Sorrow is sinnes salue and amendment of life keepes the soule in health Sorrowes concealed are killing paines and repentant teares though they make lesse noyse are more forcible with God then fained or strained outcries with whom the throbs of the heart are as powerfull as drops of blood and the sighings of a penitent and sorrowfull soule do alwayes preuaile Sorrowes vnfelt condemne vs for want of sense but not forborne proues we haue no patience nor right vse of affliction Sorrow bursteth foorth many times into teares which from a true heart are gratious from a kinde heart pittifull from a curst heart scornfull from a false heart diuellish and from a foolish heart ridiculous Sorrow filleth the heart full of greefe and maketh silence a heauie burden yet is it better to suppresse sorrow in silence then let it breake forth into rage with greater offence Sorrow is ended by death and although patience is the ouerruler of passion yet delay is the murtherer of hope Sorrow that is helples is a heauy passion hopelesse patience is an endlesse griefe Sorrow if moderate may bee had for the dead but extremities are to be auoyded iâ— all things For as a glutting raine is eueâ— noysome to corne for in seede time it drowneth it in the growth it lodgeth it and at haruest it rotteth or burneth it so doth sorrow and excesse of teares dull our sences quench our spirits cloud our vnderstandings and in conclusion killeth all liuely operation of our soules and bodies Sorrow oppresseth the minde breaketh the heart and keepeth vs from our iourney to quietnesse as a tired horse faintes in his way sinkes vnder his burthen and sometime lies downe in the dirt Sorrow if great makes the soule burst forth into cries but if excessiue it smothers them or choakes them in the very birth or conception so that in sorrow the lesse the sound is the more is the sense Sorrow maketh a contrite heart to sigh and teacheth the penitent to talke with God in prayer which indeede is the true sacrifice and onely redresse of sorrow Sorrow fashioneth an vnruly heart to good order as a wide and side garment is cut pared and plighted and put together in a sit and comely manner Sorrow is renued with remembrance of sins past meditation of faults present and feare of future offences Sorrow is the cause of a heauy heart hot liuer bad digestion vnsauoury breath abstinence from meates dry bones swelling eyes sad countenance deiected lookes dull and dolefull dispositions pensiue passions and many melancholike maladies and macerations pittifull gestures mournfull speeches and mad actions sorrow is neuer so profitable as for sinne nor ioy so comfortable as for forgiuenes of sinne Sorrow for sinne if true and hearty causeth in the faithfull feare to offend againe but causeth â—eare ioined with hope of pardon whereas the sorrow of the faithlesse followeth feare of death and damnation Sorrow ouercharging the heart puts it to a dangerous and deadly plunge as a Faulcons life is hazzarded by ouer-gorging a slender roofe by ouer-burdening so that a weake heart is quickely ouerthrown and a strong put to the more paine Sorrow and teares cleanse the soule of her sinnes and contrition of the heart maketh confession with the mouth for all true griefe makes a man know and acknowledge himselfe Sorrow in extreamity ouerpresseth a weake resolution as a ship ouer-loaded doth sometime sincke with the weight Sorrow about worldly businesse bringeth pensiuenes and detaineth vs from such endeauours as may preuent mischiefes yea keepeth vs from godly meditations and heauenly obiects which are more profitable vnto vs. Sorrow for wants cannot remedy them nor preuent necessities and therefore it is the way to procâ—ed to action and ouer come sorrow with painefull imployments Sorrow for vnkindnesse in Louers must be vented by words or else the heart shall neuer make knowne griefes but by faire and friendly expostulations it comes to passe often times that the falling out of Louers is the renuing of loue Temperance Nothing too much mixe water with the wine The mean is best which temperance doth define TEmperance both in iudiciary proceedings and in priuate mens minds and actions procureth tranquility and preuenteth outrage and calumny in Common-wealths for so neither the bad are supported nor the good oppressed the mighty imperious nor the weake refractarious the souldier mutinous nor the scholler contentious the rich couetous nor the poore enuious for although most of these may bee comprised vnder the gouernement of Iustice yet must Iustice her selfe be guided by temperance Temperance in diet and exercise will make a man say a figge for Gallen Paracelsus Temperance sitting in the heart and ruling the affection and tongue keepeth a man from flattering dissimulation which is an extreame which though the world say he that wants hath no wit vet I say he that vseth it hath no honesty Temperance keepeth vs from flattering speeches which are like smooth waters wherein men are drowned sooner then in rough streames because they are commonly deepest and most dangerous Temperance in wine is a whet-stone to the wit but excesse is a milstone to the sences Temperance through patience maketh the smart of others soares a lenatiue to his owne wounds but indeed there need no such
the best liuers and sutes in lawe are a meere laborinth to an honest man and quiet minde Troubles cannot ouerthrowe godly resolutions nor wise men bee ouercome with trifels Troubles of the spirit grow by the infirmity of the flesh and the infirmity of the spirit is the flesh ruined so that they are both wayes cause of each others calamities Vanitie The world though Heau'n is but meere vanity Compar'd with God no with Saints piety VAnitie in words cloathes and actions wherein men doe so much glory sheweth them voide of wisedome and pietie which if it infused no other infection to the speaker or hearer actour or beholder yet were it herein a great sinne that it is a lauish profuser of pretious time Vanitie and desâ—re of glory doe commonly keepe company for gorgeous buildings sumptuous tombes large hospitalles outward pompe delicate banqueting houses delightfull orchards and all such fabricks and sumptuous workes of purpose to bee talked of and adde to our fame are all but vanitie wanting the substance of good deedes and true humilitie Vanitie is often vented with litle vnderstanding and yet great study while the hand of wisedome quickly discouereth the folly of idle inuention Vanities are herein venemous that they so blast the forward wits of youth in the blossome or budde that they seeldome come to substantiall and mature frute Vanitie maketh wit a foolish wanton for he that delighteth in toyes to neglect weighty affaires hath litle vnderstanding Vanitie soothed corrupts wit and reason but the correction of vice commendeth and causeth wisedome Vanitie transporteth to vnprofitable pleasures when wisedome delighteth in necessary imployments Vanitie of the world is like a smoake in the ayre which seemeth to ascend vnto heaheauen but it goeth and vanisheth to nothing and letteth fall the followers thereof to the pitte of perdition Vanitie is seene in certaine things whereto no trust is to be giuen The chance of the dice the continuance of prosperitie the faire wether in winter or sun-shine in Aprill the teares of a Crocadile the playing of Dolphins the elloquence of a flatterer the preferment of a tyrant and the constancy of a woman Vanitie is soone seene in vaunting brauadoes as appeares by this story The Duke of Calabria going to make warre vpon the Florentines in a brauery saide hee would not pull off his bootes before hee had entred the citie to whom a merry fellow standing by saide oh my Lord you will I feare fret out a number of shooes then for it must needes bee a longer businesse then you imagine Vanitie is a great reproach to true vnderstanding when we either speak more then our cauâ—e in hand requires or liue aboue our abilitie and estates making a greater shewe and pompe then we can maintaine by our meanes or attempt any enterprise which we are not able to finish Vanitie sheweth it selfe much in idle actions and ridiculous iests as in this tale may appeare A Gentleman of Naples whose spirit was too high for his fortune liued farre exceeding his maintenance and yet had the fortune by secrete supportation to hold vp his head in the sea of the world in despight of enuious eyes Thus one night he lodged in the house of a baron a friend of his where waking somewhat early he fell to make his prayers vnto God for the remission of sinnes and worldly meanes which a certaine iâ—ster ouerhearing and lying in the next chamber answered with a lowde voyce oh thou prodigall childe thou art borne a yonger brother and to keepe but one man and a boy art stil begging but if thou wilt maintaine a number of idle followers whereof thou art ambitious learne to be thrifty spare in time or thy prayers will not be heard whereat the Gentleman seeing his vanitie and perceiuing he had coÌ„mitted some error replied Indeed I spake too lowde to let thee heare me and haue committed a greater folly to suffer thee to liue vpon me Vanitie of apparell sheweth the pride of heart the weaknesse of wit the fantasticknesse of will the defect of vnderstanding or vnrulinesse of affection the superfluitie of prodigalitie and a prognosticate of pouertie Vanitie of discourse and foolish table-talke maketh men often ridiculous as appeareth by this A Gentleman sitting at the table of a great friend being his fauorite the table fully furnished and the company wel prepared to their viands the maister of the house began to rouse his shoulders in a rich chaire and himselfe as richly attired spake to a kinseman of his somewhat abruptly and then leauing him he also spake to the former Gentleman and then againe to his cousin whereat all the company amazed expected to heare some matter worthy to be vttered but he gaue onely a hemme and with a spit saide no more but cousin what is that pye before you whereat a iester chaâ—ing that he had stayed his teeth to giue time to his eares replyed suddenly better eate of a calues head then heare an owle speake whereat the ghuests held laughter so hard that they were ready to breake and thus is idle ignorant vanity worthely made ridiculous by hier owne folly Valour Vnlesse I make a man base feare subdue He 's but a beast to God and man vntrue VAlour aduanceth to honour and thrusteth misery aside from pressing vs down in the durt Valour proceeding by wisedomes direction perfecteth such actions as otherwise would faile in the execution Valour may be accompanied with folly and and then is it meere foole-hardinesse or temeritie so that now in the schoole of the wisest it is disputable whether a wise coward or a valiant foole is the better man Valour maketh a Captaine with a few souldiers ouercome many enemies but he that ouercommeth himselfe is valiant indeede but he which is his owne enemy whether shall he flie for succour or securitie Valour differeth from foolish hardinesse as a wise feare may be farre from cowardice in boâ—â— extremities turne to vice Valour scorneth to moue the impotent to impatiency to betray the innocent to villany or to vexe the simple with impetuositie Valour wil not insult ouer a weake hearted nor picke a quarrell with one that cannot answer him either for impotency some defect of nature disabilitie of person inequalitie of condition or imperfection of sense Valour in a good cause doth not feare death as true diuines in Gods cause are not terrified with the diuell Valour is often ouerthrowne by rashnesse and had I wist is the worst part of vnderstanding for rashnesse without reason may breed sorrow without compassion Valour is glorious in mercy but a cowheard is tyrannous in victorie Vallour must not attempt impossibilities nor run into with absurdities but carry an equalhead both in the practise of attempts and relation of actions neither bosting of its owne worth or extenuate anothers merit Valour of the Captaines is a maine meanes of victorie to the whole armie whereuppon the Numantines being great souldiers thus commended the Romans when once in a