vp in silence will both fire the sences and shrink the sinnewes VVhat is done closly is halfe pardoned affections which are maintained vvith loyalty are but slender faults The choyce is hard vvhere one is compelled either by silence to die with griefe or by writing to liue with shame Hee beareth his miserie best that hideth it most Archim As silence is a gift without perrill and containeth in it manie good thinges so it vvere better our silence brought our simplicitie into suspition then to speake either inconueniently idely or vnnecessarily Those thinges vvhich are vntolde are vndone for there can bee no greater comfort then to know much nor any lesse labor then to say nothing Silence digesteth that vvhich follie hath swallowed and wisedom weaneth that which fancie hath nursed Venus temple is neuer shut Cupids register lyes euer vnfolded and the secrets of loue if they be concealed breede eyther danger by silence or death by secrecie Better it is by speaking little to make a smal skarre then a deepe vvound by much babling Silence is a gift vvithout perrill and a treasure without enemies Phocion Silence is vnsuspected but much babling is treasonfull VVomen are fitter to conceiue Children then to conceale secrets By mispending treasures wee loose wealth by discouering secrets honor and life Amongst the Egiptians it was a capitall vice to reueale secrets That vvhich thou vvouldest fewe should know keepe secret to thy selfe Silence is more safety then speech wheÌ„ our enemies be the auditors In some place at some time in some coÌ„pany it is better to be silent then talkatiue Pythagoras vvilled all that came into his schoole to tarry fiue yeres before they spoke Augerona the Goddesse of silence vvas drawne vvith her finger vpon her mouth showing in vvhat reuerence they ought to hold secrecie Alexander perceauing Hephesâ—ien had read a letter which his mother sent him with his signet closed his lips Pompey suffered one of his fingers to burne because he would not reueale the counsell of the Senate As the Viper is torne in sunder when shee bringeth forth her little ones so secrets comming out of their mouths that are not able to conceale them doe vtterly vndoe and ruine such as reueale them Lactan. VVe haue two eyes and two eares but one onely tongue and that so inclosed within the teeth and lips betweene the braine and hart seruing as their truth-man hauing aboue it the instrument of all the sences to the ende she put forth nothing before she haue taken counsell of the said sences her neighbours of the inward faculties of the soule which are the vnderstanding and reason placed within the braine Zeno reproched a great prater in that his eares were founded vpon his tongue VVine descending into the bodie cause words to ascend Homer writeth that Vlisses in his youth refrained from speech vntill hee knew how to speake well In some cases silence is dangerous as if any know of conspiracies against theyr countrey or King or any that might greatly preiudice theyr neighbour they ought to discouer it As wee must render account for euery idle word so must we likewise for our idle silence Ambrose Quaerit aquas in aquis et poma fugacia captat Tantalus hoc illi garrula lingua dedit Non vnquam tacuisse nocet nocet esse locutuÌ„ Of Oath Defi. Oath is a perswasion or calling of God to witnesse that our assertions are iust true and honest and of oathes some be lawfull some vnlawfull the lawfull oath is that which is taken before authoritie the oath vnlawfull is that which vainely and without occasion is vttered THat oath is vnlawfull vvhich is made against dutie The oath which is honest is a proofe of fidelitie the violation whereof is impietie An oath is the foundation of iustice the truth of incertaintie It is better neuer to take God to witnesse then to forsweare him in mockery Lactan. Nothing more then our credite bindeth vs to performe that which our necessity forceeth vs to promise Oathes doe not credite men but men theyr oathes Sopho. He that deceiueth his enemy vvith oathes giues a sufficient testimonie that hee feares him It becommeth a man to keepe inuiolate the oath which hee maketh to his aduersarie although mishap cause him to yeeld vnto it Through neglect in our oathes keeping we fill our soules full of lying If the pledge for iustice be disloyall there is no trust in theyr oathes The greatest fault that can be in a Prince is periurie Gods oath is the confirmation of hys promise August The bare word of a Prince ought to stand as an oath in lawe and his faith as firme as an Oracle To sweare forsweare is a vice so hatefull that slaues themselues iudge it worthy of punishment Perian Hee is vnwise that putteth any confidence in the promise of a common swearer Hee that accustometh his mouth to manie oathes procureth vnto himselfe many plagues for a punishment Sigism As it is not necessary to credite the oath of an infidell so it is not lawfull for a Christian to breake his vowe although it bee made to a Sarazine From oathes periurie issues treason that most pernicious plague of kingdomes and Common-weales Traytors bewitcht with periurie feare not to betray themselues so they may betray others Periuries are pursued euer vvith vnhappie effects contrarie to the platformes of the faythlesse Hee that layeth his fayth in pawne bindeth his safetie his honour and his soule also VVhere fayth is taken from oathes â—ustice is ruind loue vvounded and societie confounded God in his iustice chastens periurie euen from the cradle to the graue Fauour gotten by periurie is honor wonne by infamie Sinne is punished with repentance but periurie with damnation Quintil. Vertue is neuer in the mouth where lauish oathes are resident Scarsitie of oathes is a most blessed barrennesse The oathes vttered in furie in calmes are repented with teares VVicked mens oathes are written in water Stobaeus Hee that hath beene often deceiued vvith oathes will not rashly hazarde himselfe on protestation and hee vvhich is wise by hys owne folly is vnhappily made wise Fayth giues no honour to any oath yet oathes broken dishonour fayth To maintaine oathes is to subborne blasphemie Fayth is the deuotion of the soule and the redemption of the same Ierom. VVise men thinke more then they speake and to sweare is the least part of their knowledge Solon tantam morum probitatem inesse hominibus oportere dicebat vt non opus esset ligare iuramento Lycurgus eatenus amicis et familiaribus auxiliandum esse dicebat vt interim periurium non admitteretur Of Doubts Defi. Doubts are any incertainties or irresolute opinions of things whereby the minde is altogether vnsatisfied and perplexed DOubt beeing a frenzie of the soule labouring to attaine the truth confoundes it selfe in it selfe The hurts are boundlesse which commeth by doubts and incertainties To rest doubtfull in religion is vvoorthie certaintie of high punishment As the
for three causeth first for that she was a Kings daughter secondly a Kinges vvife thirdly a Kings mother VVhen Fortune commeth suddainly with some present delight pleasure it is a token that by her â—â—attering vs she hath made ready her snares to catch vs. Aurel. As the fortune of this world shall make thee reioyce ouer thine enemies euen so it may make thine enemies reioyce ouer thee Through idlenes negligence and too much trust in fortune not onely men but Citties and kingdoms haue been vtterly lost and destroyed Fortune is exceeding slippery and cannot be held of any man against her owne will Fortune is neuer more deceitful then when shee seemeth most to fauour Plot. Fortuna multis dat nimis satis nulli Nulla tam bona est fortuna de qua non possis quaeri Of Riches Defi. Riches of the Phylosophers Poets are called the goods of Fortune vnder which are comprehended plate money iewels Lands possessions in aboundance they are according to theyr vse good or badde good if they be well vsed bad if they be abused RIches are good when the party that possesseth them can tell how to vse them Riches rightly vsed breed delight pleasure profit and praise but to him that abuseth them they procure enuie hatred dishonor and contempt Plautus As the greater wee see our shadow the neerer we draw towards night so must we feare least the more that wee our selues abound in wealth the further of truth and the light estrange themselues from vs. A wicked man is eyther wicked of himselfe or heyre to a wicked man Ierom. As pouertie is not meritorious if it bee not borne with patience no more are riches hurtfull vnlesse they be abused It commonly happeneth that those men which enioy most wealth are most vexed with the greedy desire of getting more and mightily molested with feare least they shold loose what they haue already gotten The greatest riches in the worlde to a good man is his soule and reason by which hee loueth righteousnes and hateth iniquity There is no man more willing to become suretie for another then hee that wanteth most wealth He hath riches sufficient that needeth neyther to flatter nor borrow Solon Rich men without wisedome and learning are called sheepe with golden fleeces The more that a miserable man increaseth in riches the more he diminisheth in friends and augmenteth the number of his enemies Anaxag The riches aboundance of wealth in thys world are priuie thieues that greatly hindereth many men from the study of vertue and all godly exercise Rich men haue need of many lessons to instruct them to doe well Philippus Rich men through excesse idlenesse and delicious pleasures are more grosse conceited then poorer persons Those riches are to bee despised which are lost with too much liberalitie and rust with â—iggardly sparing VVhere riches are honoured good men are little regarded It worketh great impatience in a rich man to be suddainly decayed and fallne into pouertie Hermes He hath most that coueteth least Great substance and possessions maketh vertue suspected because they be ministers of pleasant affections and nurses of vvanton appetites Great aboundance of riches cannot of any man be both gathered and kept without sin Erasmus There be three causes that chiefely mooue mens mindes to desire worldly wealth the one is the loue of riches â—ase mirth and pleasure Another the desire of worship honour and glory The thyrd is the doubtfulnes and mistrust of wicked and faithlesse men which are too much carefull for their owne lyuing heare in this world thinke all they can get too â—iâ—â—â— to sufâ—â—se them Solon Immortall honour exceedeth all transitory treasure Great businesse the hart of man hath to search for the goods of thys world and great paynes to come by them but without comparison the greatest dolour is at the houre of death when we must depart and leaue them Suffisance is the sure holde which keepeth wise men from euill works Polion Vpon a couetous minded man riches are ill bestowed for he is neyther the warmer clothed the better fedde nor any thing in shew the more wealthy for them Money neuer satisfieth the greedy minded man but maketh him more hungry after he hath gotten a little gaine If thou know how to vse money it will become thy hand-maide if not it will become thy maister Small expences often vsed consume great substance in short space No man is rich by his birth for all men are borne naked Money prooueth often the cause of strife sedition and euill will He that delights onely in his riches delights in a dangerous pleasure Men shoulde lyue exceeding quiet if these two words Mine and Thine were taken away Anaxag It is better to haue a man without money then money without a man Plato would haue both plenty and pouertie to be banished his common wealth the one because it caused pleasure idlenes ambition the other because it maketh abiects seditions and men giuen to all filthy luâ—re Siluer commaunds pesants and golde controules Princes Crates Money is the sinnewes of warre and keyes to vnlock hidden secrets VVhere greedy desire of money is there raigneth all manner of mischiefe Affaires are ill ordered where mony vndergoes vertue Plentie begetteth want for hee that hath much needes much Seruice is a recompence for mony and money a recompence for seruice O thou vnsaciable hunger of golde and siluer what is it not that thou dost compell the harts of men to buy and to sell. Tully It is against nature that we should increase our owne riches substance with the spoyle of other mens wealth Hee that hoordeth vp money taketh paines for other men It is a rare miracle for money to want a maister Pacunius As the touchstone tryeth gold so gold tryeth the mindes of men There is no vice more foule then the greedy desire after gaine especially in magistrats and other Rulers in authoritie He is rich that liues content with his estate To be maister of much wealth is to be coÌ„bred with many cares Multa loquor quid vis nummis presentibus opta Et veniet clausum possidet arca Iouem Difficile est virtutes eum reuereri qui semper secunda fortuna sit vsus Of Change Defi. Change is generally any alteration eyther of times states studies opinions or anie other facultie whatsoeuer THe whole world is nothing but a shoppe of change for riches wee exchange pouertie for health sicknesse for pleasure sorrow for honours contempt briefely it is nothing els but change whatsoeuer chaunceth vnto vs. There is no change more certaine then the change of lyfe to death There is no better change then for a man that hath beene lewde to become honest and for a woman that hath beene as lasciuious as Lais to waxe as repentant as Maâ—dlein The vnstayed and wandring minded man is neuer wise VVho changeth peace for war hath all miseries layde open to his eyes his goods spoyled his chyldren slaine
is false the second to knowe that vvhich is true Lactan. VVisedome is the foode of the soule It is a poynt of great vvisedome in men to ouer-come theyr owne wills in smal matters and afterwards to draw others after them for causes of greater importance A wise mans country is the whole world VVisedom is a diuine influence infused into the mindes of men As reason is the difference which distinguisheth a man from a beast so vvisedome is the perfect index vvhich sheweth hovve far one man excelleth another VVisedome garnisheth riches shadovveth pouerty Socrat. Liberality knovveth not the circumstances howe to giue if wisedom bend not the course by a right compasse A valiant minde forwarde in vvit and not guided by wisedome runneth into many inconsiderations VVisedome is wealth to a poore man Many things imperfect by nature are made perfect by wisedome The office of humanity is to feele trauailes and the office of vvisedome is to dissemble troubles Of all the gyfts of God vvisedome is most pure she gyueth goodnesse to good people shee pardoneth the wicked shee maketh the poore rich and the rich honorable And such as vnfaynedly embrace her shee maketh like vnto God Hermes Iustice without wisedome is resolued into cruelty temperance into furie and fortitude into tyrannie VVisedom reformeth abuses past ordereth things present fore-seeth things to come A mans true wisedome and happines is the contemplation and loue of true and perfect beauty VVe can in no sort behaue our selues more prudently then by considering how we may deale imprudently VVisedom is the glorious O liue that springeth frō the hart of a valiant souldiour bloometh on hys tongue and beareth fruit in his actions A man of perfect wisedome is immortall one of an inseeing vnderstāding shall abound in wealth so that a wise Cōmaunder shall liue euer to purchase and purchase euer to lyue It is not possible for that man to obtain wisdome and knowledge which is in bondage to a woman Mar. Aur. VVisedom was begot by nature nourished by experience brought forth by learning vvho lyke a Midwife putteth nothing in the minde but deliuereth and infranchiseth the ouer-burthened memory Power and magnanimity in a young Souldiour is combated by old age taken prisoner by wisedome The onely Mother of extreame mischiefe and first originall of warres was worldly wisdome VVisedom is like a thing fallen into the water which no man can finde except he search at the bottome Like as a hand is no part of a man except it can doe the office of a hand so is wisedom no part of wisedome vnlesse it be imployed as it should be Plato The onely originall of all goodnes is wisedome by that we know how to shunne euill and how to doe good He that findeth wisedome findeth treasure in this life and perfit happines in the world to come VVisedome in the hart of a foole is like a flying thing that cannot long continue in one place Oculorum est in nobis sensus á cerrimus quibus sapientiam non cernimus quam illa ardentes amores excitaret sui si videretur Cic. Primus ad sapientiam gradus est seipsum noscere quam vt omnium difficillimum est ita longe vtilissimum Of Sermon Defi. Sermon is speech or talke commonly vsed of diuine matters and holy Scriptures conferring either with God or of God SErmons are testimonies of obedience and obedience to the word of God is the mother of all vertues Bernard Sermons consist of three heads reprehention admonition and comfort Hearing of Sermons worketh beliefe and beliefe purchaseth saluation Sermons are the vtterance of Angels from the mouthes of good men A good mans Sermons are launces to a bad mans conscience and balme to a penitent sinner Honesty is the true beauty of the soule and sermons the excellency of a good tong Gre. Foure things issue frō sermons Prudence Temperance Fortitude and Iustice. Orations did euer preuaile amongst the ignorant so should sermons amonst Christians Sermons guilt with words and not matter are like Images that painted seeme faire but being looked into are found earth A sermon of good words and good doctrine is good but a sermon of good lifes and good actions is most excellent Sermons adorne men with wisedome and giues thē knowledge of things past things to come Hee is worthy praise that preacheth to the people a good sermon but he is more worthy of commendations that liues himselfe according to his teaching Sermons raine down knowledge vnderstanding and bring to heauen those which folow them All the life of man which expresseth a worthy end consisteth in contemplation and action hearing of Sermons imitating them The vertue of wisedome proceedeth from knowledge and reason gotten by hearing of Sermons The knowledge of good euill commeth by hearing the word of God preached Basil. VVisdom consisteth in consulting and chusing and sermons in doctrine exhortation Science is a dead knowledge of things and cannot exchange the wil to folow the known good but sermons are beames proceeding from that true sonne which doth not only illuminate the vnderstanding but a so kindleth the fire of zeale in mens harts Ambrose The vertue of Sermons among other vertues is like the vertue of sight among the fiue sences Sermons haue three eyes Memory Vnderstanding and Prudence Preachers in their Sermons resemble Herralds declaring the message of their Maister Quanto magis quisque in sacris eloquijs assiduus fuerit tanto ex eis vberiorem intelligentiam capit Bernard Omnia sunt hominum subito fluitantia motu Tempus in aeternum vox viret vna Dei Of Memorie Defi. Memory is that which preserueth vnderstanding and keepeth fast those things heard and learned it is the mother of the Muses the treasurie of knowledge the hearing of deafe things and the sight of the blind THe memory of man is like a Net vvhich holdeth great things and letteth the small come through Solon Before thou sleepe apparrell remembrance with what thou hast said and done waking The mind is a smooth white table on which memorie vvriteth the occurrents of mans lyfe Plato No man ought to make his memory rich by searching out the secrets of God Ber. There is a diuine memory giuen of God in which Casket the iewels of wisedom and science are lockt Aug. Memory is the Mother of the Muses Plato It is a folly to remember that by the which we forget our selues Themistocles was of so great a memory that hee desired to bee taught the Arte of forgetfulnesse VVee are fashioned by wit knowledge and memory but study covnites and weds them together Boast not of the remembrance of ill but rather bee sorry for bearing that loade in thy memory Memory is an enemy to rest and the chronicle of our misfortunes Aurelius Remembrance most chiefely is rich in that which most often hath deceiued vs. Remembrance of good thinges is the key which vnlocks a happy memory Memory is the soules treasury thence
the armed power doth eyther finde right or make right for what may he not that may what he will The impious-neglecting admirers vveigh lightly what others feare heauily Our knowledge must be terror our skill fearefulnes to admire the work of him which made all things Admiratio peperit philosophiam Admiratio quae magna est non parit verba sed silentium Of Schoole Defi. A Schoole is a nursery of learning or the store-house from whence the minde fetcheth instructions and riches adorning the soule with mentall vertues and diuine knowledge TYrannie is vilde in a Schoolemaister for youth should rather be trained with curtesie then compulsion Because youth by nature is wilde therefore shoulde Schoole-maisters breake them by gentlenes That chylde is grosse witted which beeing throughly schoole-taught continues stil barbarous VVomen ought to haue as great interest in Schooles as men though not so soone as men because their wits beeing more perfit they woulde make mens reputations lesse persit VVomen proue the best Schoolemaisters vvhen they place theyr best delights in instructions Two things are to be regarded in Schooles and schoole-maisters first wherein chyldren must be taught the next how they should be taught Danger teacheth silence in her schoole A schoole should containe foure principall rudiments that is Grammer Exercise Musicke and Paynting Grammer is the doore to Sciences whereby we learne to speake well and exactly Education is a second nature and the principles lernt in schooles is the best education The nature of man is lyke a payre of ballance guided by schoole-rules custome If the royallest borne creature haue not his nature reâ—ined with schoole rudiments it is grosse and barbarous Nature not manured with knowledge bringeth forth nothing but thistles brambles As traynings makes dogs fit for hunting so Schooles and learning makes nature profitable The best wisedome is to know a mans selfe and learning and Schooles first bring that knowledge VVee haue iustice from our byrths but knowledge from Schooles Mans nature being the instinke and inclination of the spirit is bettered by schoole rudiments Nature in some sort is a Schoole of decencie and teacheth rules of honest ciuilitie The vildest whosoeuer is sometimes touched with honesty and the worst hath the light of nature without schooling The want of schoole doctrine is the first corruption of nature Lyons are tamer then men if doctrine dyd not bridle them Schooles tame nature and tamed nature is perfit vertue Euery good beginning coÌ„meth by nature but the progresse by Schoole education Courage greatnes is as much aspired to in schooles as from nature Educatio est prima secunda tertia pars vitae sine qua omnis dostrina est veluti armata iniustitia Nunc adhibe puro Pectore verba puer nunc te melioribus offer Quo semel est imbuta recens seruabit odorem Testa diu Horac Of Ignorance Defi. Ignorance is that defect which causeth a man to iudge euill of thinges to deliberate worse not to know how to take the aduantage of present good thinges but to conceiue ill of what euer is good in mans lyfe IGnorance hath euer the boldest face It proceedeth of a light iudgement to credite all things that a man heareth and to doe all things that he seeth Socrates To abound in all things and not to knowe the vse of them is plaine penurie Vnhappy is he that desireth vnhappier that offendeth and vnhappiest that knoweth not himselfe As the light of godly knowledge increaseth vertue so the darknesse of ignorance is a hinderance to all goodnes There is nothing worse then to liue beastlie and out of honest order and the greatest and most euident cause thereof is the sinne of ignorance vvhich is an vtter enemy to knowledge Plato It is great shame for an old man to be ignorant in the knowledge of Gods law Idlenes ingendereth ignorance and ignorance ingendereth error An ignorant man may be knowne by three poynts he cannot rule himselfe because hee lacketh reason he cannot resist his lusts because he wanteth wit neyther can hee doe what he woulde because hee is in bondage to a vvoman Through want of wit coÌ„meth much harme and by meanes of ignorance much good is left vndone VVhere there is no capacitie there perswasions are in vaine Socrat. It is better teaching the ignorant by experience then the learned by wisedom To rule without regarde to vrge without reason and to laugh immoderatlie are manifest signes of ignorance Ignorance in aduersity is a blessing in prossperitie a scorne in science a plague Hee that knoweth not how much hee seeketh doth not know when to find that which he lacketh There can bee no greater ignorance then presumption Ignorance is no excuse for faults sith wee haue power of knowledge It is better to bee vnborne then vntaught for ignorance is the roote of misfortune Pla. Ignorance is neuer known to be ignorance till it be married with knowledge There is no greater vengeance to be imagined then when valure ignorance are coupled together The ignorant man hath no greater foe then his owne ignorance for it destroyeth where it lyueth He is an ignorant Musitian that can sing but one song but he is more accursed that knoweth no vertue The onely ill in thys worlde is ignorance the onely good knowledge the latter leadeth the way to heauen the former openeth the gate to destruction Ignorance is a dangerous and spirituall lying which all men ought warily to shun Gre. Ignorance is a sicknes of the minde and the occasion of all error The soule of man receiuing and comprehending the diuine vnderstanding conducteth all things rightly and happily but if she be once ioyned with ignorance she worketh cleane contrary the vnderstanding is vnto the soule as the sight to the body From theyr lewde mother ignorance issue two daughters â—alshood and Doubt It is recorded that Pope Coelestine the fift deposed himselfe by reason of his ignorance Ignorance beleeueth not what it seeth He thaâ— is ignoraâ—t in the truth and ledde about with opinions must needs erre The Poets described one Tiphon an enemie to knowledge as a man puffed vp proude scattering all things by ignorance for there is great difference betweene the iudgement câ—ntentment sight and feeling of a learned mâ—n and one that is ignorant Ignorance is a voluntary misfortune Chilo Ignorance is the mother of errors The harder wee receiue our health because â—â— were ignorant that we were sick 〈…〉 l errors not let at the beginning â—â—â—â—ngeth oft times great and mightie mis 〈…〉 es The chiefest cause beginning of error is whâ— men imagin those things to please God which please themselues and those things to displease God whereat they themselues are discontented An error begun is not to be ouercome with violence but with truth Custome though neuer so auntient with out truth is but an old error Cyprian Hee that erreth before he knowe the truth ought the sooner to be forgiuen Cyprian A
for the euill that they commit in his company is accounted his Rulers doe sinne more grieuously by example then by act and the greater gouernance they beare the greater account they haue to render that in theyr owne precepts and ordinaunces they be not found negligent Not onely happy but also most fortunate is that Prince that for rightnes of iustice is feared and for his goodnes beloued The greater that a Prince is in power aboue other the more ought hee to excell in vertue aboue other A King ought not to trust him that is couetous and setteth his minde to get riches nor him that is a flatterer nor any to whom hee hath doone vvrong nor him that is at truce with his enemies VVhen princes most greedily do prosecute vices then theyr enemies are busie in vveauing some web of deadly danger Princes by charging theyr kingdoms with vniust trybuts procure from theyr subiects a wilfull deniall of due most iust paiments He that possesseth an Empire and knoweth not howe to defend it may loose his possession before he know who offended him It litle profiteth a Prince to be Lord of many kingdoms if on the other part he become bond-slaue to many vices It appertaineth vnto Princes as much to moderate their owne pleasures as to giue order for matters of importance High minds are the shelters of pouerty and Kings seats the sanctuaries for the distressed Children borne of Kings are composed of a precious masse to be seperate from the cōmon sort Plato Malice and vice taking theyr full swinge through the carier of the power and libertie which wicked Princes yeeld vnto them doe push forward euery violent passion making euery little choler turne to murder or banishment and euery regard and loue to rape or adultery couetousnes to confiscation A kingdome is nought els then the care of anothers safetie and Antiochus told his sonne Demetrius that their kingdome was a noble slauery Maiestie in a Princes thoughts gardeth his minde from cowardise and is the onely priuiledge to contempt Selfe-loue is not fit for Princes nor pride an ornament meet for a diademe Kings as they are men before God so are they Gods before men Lactan. Kings and princes doe loose more in the opinions they hold then the reasons they vse It is no lesse discredite to a Prince to haue destroyed many of his subiects then it is to a Phisitian to haue killed many of his patients It is very requisite that the Prince liue according to that law himselfe which he would haue executed vpon other men Archi. It becommeth a King to take good heed to his Counsellers in noting who sooth his lusts and who intend the publique profit for therby shall he know the good from the bad Plu. The strength of a Prince is the friendshyp and loue of his people That King shall best gouerne his Realme that raigneth ouer his people as a Father doth ouer his chyldren Agesil The office of a King is to heare the cause complaynt of his people without exception of persons Subiects are to their King as the winde is to the fire for the stronger that winde is the greater is the fire So great is the person dignity of a prince that in vsing his power and authoritie as hee ought hee being heere amongst men vppon earth representeth the glorious estate and high maiestie of God in heauen Ambr. It is requisite for all those that haue rule and gouernance in a common-weale vnder their Prince to know the bounds of their estate the full effect of theyr dutie that by executing iustice they may be feared and by shewing mercy they may be beloued It is requisite for princes to place such men in authoritie as care least for it and to keepe them from gouernment that presse forwards to it Except wise men be made gouernours or gouernours be made wise men mankind shal neuer liue in quiet nor vertue be able to defend herselfe Plato Hee that would be a Ruler or Gouernour must first learne to be an obedient subiect for it is not possible for a proude and couetous minded subiect to become a gentle and temperate Gouernour Seuerus VVhen rule and authoritie is committed vnto a good man hee dooth thereby publish his vertue which before lay hid but beeing cōmitted to an euill man it ministreth boldnesse licence in him to doe that euil which before he durst not doe Diog. Animata imago rex putandus est dei Nulla fides regni socijs omnisque potestas Impatiens consortis erit Of Nobilitie Defi. Nebilitie is a glittering excellencie proceeding from auncestors and an honor which commeth from an auncient linage and stocke it is also a praise that proceedeth from the deserts of our elders and fore-fathers and of this noblesse there are three sorts the first bred of vertue and excellent deeds the second proceedeth from the knowledge of honest disciplines and true sciences the third commeth from the scutchyons and Armes of our auncestors or from riches TItles of honor are little or nothing worth if the life of the partie be bad Nobility of birth to a vertuous man bringeth great glory to a vitious perpetuall reproch other nobility in this life by vertue attained is no small token of an happy life Noblenes of birth is either vniuersall or perticuler the first to be borne in a noble and famous Country perticuler to come of noble progenitours Arist. Nobility is best continued by that conuenient meanes whereby it rose Hee is not to be helde for noble that hath much but he that giueth much It is requisite for him that is noble borne to take heede of flatteres for they will be ready daily to attend his person for profit sake How euer men rise in degree let them still be lowly in minde for theyr humilitie may raise them when Fortune hath deprest them Nobility is a tytle quickly lost for if riches forsake it or vertue abandon it it straightway becōmeth as a thing that had neuer bin VVhatsoeuer thy Father by his worthines hath deserued belongs not to thee it is thine owne deserts that must make thee noble He that defēdeth his country by the sword deserueth honour but he that maintaineth it in peace meriteth more honour The nobilitie which wee receaue from our auncestors because it cōmeth not from our selues is scarcely to be counted our own Oui. To come of noble parentage and not to be endued with noble qualities is rather a defamation then a glory Noble persons haue the best capacities for whether they giue themselues to goodnes or vngraciousnes they doe in eyther of them so excell as none of the common sort of people can come any thing nie them Cic. True nobility consisteth not in dignity lynage great reuenewes lands or possessions but in wisedom knowledge vertue which in man is very nobility that nobility bringeth man to dignity True nobility is not after the vulgar opinion of the common people but it is
to pursue the change which gaines nothing but sorrowe and the blotte of auncestrie The thing possest is not the thing it seems and though wee be great by our auncestors yet we forget our auncestors The shifting of chambers changes not the disease the exchange of names exchanges not nature and auncestry Ambition which chiefely comes from ancestors beeing got to the top of his desires cuts off the meanes by which he did clime From our ancestors comes our names but from our vertues our reports The dissolute wicked life of Cataline obscured the glory of his ancestors and by him they came to obliuion Mercinary faith is discontented with euery occasion and newe start-vp glory with any old fame VVheÌ„ greatnes cannot beare it selfe either with vertue or ancestrie it ouerthrowes it selfe onely with the weight of it selfe Many troubled in conscience for disgracing their names with rash acts in cold blood repent their dishonors The base issue of ignoble ancestry wil loose their troths to saue their lyues Might will make his auncestors whom hee pleaseth Feare may as well carry care beyond truth as neglect may fall short of truth both are the auncestors to misfortune The euent of things is closed vp in darknes and though wee know vvhat cur auncestors were we know not what we shall be The longer wee delay the showe of vertue the stronger we make presumptions that we are guilty of base beginnings The more a man toiles his minde the more he is defild the more a man boasts of euill auncestors the more he is dismayed Feare vvhich vvill bee vviser then truth which is his best auncestor heapes vpon vs destruction SteÌ„mata quid faciuÌ„t quid prodest PoÌ„tice longo Sanguine censeri pictosque ostendere vultus Maiorum et stantes in curribus Aemilianos genus et proauos et quae noÌ„ fecimus ipsi Vix ea nostra voco Of Warre Defi. VVarre is of two sorts ciuill forraine ciuill warre is the ouerthrow of all estates Monarchies and the seede of all kindes of euill in them euen of those that are most execrable it begetteth want of reuerence towards God disobedience to magistrates corruption of manners change of lawes contempt of iustice and base estimation of learning science Forraine warre is that which Plato calleth a more gentle contention and is then onely lawfull when it is for true religion or to procure the continuance of peace THere is nothing more vnconstant then warre did not patience make it stable true hope succesfull VVarre for excellencie as that betweene Euripides Xenocles is pleasing in the sight of all men Thucidides that great Captaine and Historiographer of the Greeks esteemed the fortunate and happy conduct of the warre to hang on three poynts that is to be willing to reuerence and to obey Traian was neuer vanquished because hee neuer vndertooke warre without iust cause which Liuius writeth of the Romaines in the end of the first Decad. Then warre there is nothing more necessary for the breach of friendship by discention strengtheneth the powers of loue in her new coniunction VVarre is most lawfull when it is warranted by the VVord eyther to defend a mans owne right or to repulse the enemies of God Lactan. Diuersity of religion is the ground of ciuill warre in show but it is ambition in effect VVarre ought to be deliberately begunne but speedily ended Affaires of warre must be deliberated on by many but concluded on by a few The effects of war are couetous desire the fall of iustice force and violence Epict. VVarre was onely ordained to make men liue in peace In the sacke of a Towne haue an especiall care to preserue the honour of Ladies and maydes from the violence of vnrulie souldiours Haue an espetiall care to whom ye commit the gouernment of an Army Town or Fort for loue doth much but mony doth more Entring into thy enemies Campe let all things of vse and baggage follow thee at the back but thine enemy comming vpon thee let the same bee brought into the middle of the Army VVhere thou maist conquer with money neuer vse Armes and rather choose to ouercome thine enemy by policy then by fight In places of danger in troublesom times euer double the number of thy Sentinels Necessity makes warre to be iust Bias. Nulla salus bello pacem to poscimus omnes Incerti sunt exitus pugnarum Marsque est communis qui saepe sâ—oliantem iam et exultantem euerit et perculit ab abiecto Of Generalls in Warre Defi. Generalls are the heads and leaders of Armies and they ought to be great magnanimous constant in all their doings free from the defects of rashnes and cowardise THe Tent of the Generall is the pure Riuer running through the Army by whose soundnes all his souldiers are preserued and made stout but if it bee impure or corrupted the whole hoast is infected Let euery Generall knowe himselfe to bee the sunne in the midst of his hoast froÌ„ whose beames euery souldiour boroweth his shine wherefore let his splendour be glorious that their light may be beautious The office of a Generall is more hainous in example then in act Vnlesse wise valiant men be chosen Generals the old chaos will returne and Vertue die at the feete of confusion He that will be a Commaunder in Armies first let him be commaunded in the same for an ambitious souldiour will neuer make a temperate conductor A wise Generall must not only fore-cast to preuent such euils as hee heares of but also be circumspect to fore-see such ill as may happen beyond expectation Demost. A Generall after the battaile ended must haue a circumspect care howe hee prayseth one Captaine more then another A Generall ought not to bring all his forces to battaile at once vnlesse it be vppon great aduantage It is very needfull for a Generall to knowe the humor and disposition of his aduersaries Generall whom he fighteth against The oration of a Generall giues courage to cowards and base-minded souldiers A couetous Generall purchaseth to hymselfe more hate then loue Crassus for his auarice was slaine by his own souldiours A Generall must not bee ignorant of such things as are necessary in a iourney A Captaines courage must alwaies be guided with skill and his skill armed with courage neither must their hardinesse darken theyr wit nor their wit coole their hardineâ— They must bee valiant as despising death confident as not wonted to bee ouer-come yet doubtfull by their present feeling and respectfull by that they see already A Captaines feete ought to be steddy hys handes diligent his eyes watchfull and his hart resolute It is requisite for a Generall to know all aduantages of the place where the battel should be fought It prooueth oft the ruine of an Army when the Generall is carelesse and maketh no account of his enemies proceedings It is dangerous for the person of the Generall to follow his enemie flying It
property of a Seruant to feare his Maister with hatred but a Sonne feareth his Father for loue Ambrose Neyther strength nor bignesse are of anie value in a fearefull body They that desire to be feared needes must they dread them of whom they be feared VVhom many feare they doe hate and euery man whom he hateth he desireth to see him perrish Feare is the companion of a guiltie conscience A Maister that feareth his Seruant is more seruile then the Seruant himselfe It is a deadly feare to liue in continuall danger of death It is meere folly for a man to feare that which he cannot shunne It is a naturall thing in al men to leaue their liues vvith sorrow and to take theyr deaths with feare It is better to suffer that vvhich wee feare then by feare to liue in coÌ„tinuall martirdom To demaund how many and not where the enemies be is a signe of cowardly feare Feare followeth hope wherefore if thou wilt not feare hope not Aâ—sculapius It many times happens that the parties not willing to ioyne in loue doe consent agree together in feare It is farre better to feare thy choice then to rue thy chaunce He that feareth euery tempest is not fit to be a trauailer The sword dispatcheth quicklie but feare tormenteth continually Feare standeth at the gates of the eares and putteth back all perswasions Plato The more a man feares the sooner he shall be hurt Too much feare opens the doore to desperation He that through his cruelty is much feared of other men vvalketh in small assurance of his owne life The feare of death to a wicked person is of greater force to trouble him then the stroke it selfe Cic. A fearefull man neuer thinks so well of any mans opinion as hee dooth of his owne conceite and yet he will be ready to aske counsell vpon euery trifling cause It is a lamentable thing to be old with feare when a man is but young in yeares It becoÌ„meth nor a Commaunder in Armes to be a man of a fearefull disposition Hee is woorthy to be counted a valiant and couragious minded man in whom the feare of an honest death can strike no signe of terror It is the property of a wise man with a quiet minde patiently to beare all things neuer dreading more then he need in aduersity nor fearing thinges not to be feared in time of prosperity but those things which he hath he honestly inioyeth and those things which he possesseth not he doth not greatly couet It becommeth a wise-man to be heedefull but not to be feareful for base feare bringeth double danger It is requisite for all men to knowe God and to liue in his feare But such as worship God for feare least any harme should happen vnto them are like them that hate Tyrants in their harts and yet study to please them because they would in quiet keep that they possesse Multos in summa periculamisit Venturi timor ipse mali fortissimus ille est Qui proÌ„ptus metuenda pati sicoÌ„minus instent Et differre potest Nos an xius omnia cogit Quae possunt fieri facta putare timor Of Famine Defi. Famine is a vehement hungrie desire of eating as thirst is of drinking which as Galen saith in his third booke of naturall Faculties stifleth and châ—aketh the stomacke with euill and noy some humors and dissolueth destroyeth the strength thereof it begetteth lothsomnes filleth all the body full of outragious and filthy diseases BArraine Scithia is Famines Country and the place of her aboade the sterill fruitlesse top of mount Caucasus Famine and dearth doe thus differ dearth is that vvhen all those things that belong to the life of man for example meate drinke apparrell lodging other things are rated at a high price Famine is when all these necessaries before named are not to be got for money though there be store of money God is the efficient cause of famine and sinnes the impulsiue or forcing causes which the holy Scripture setteth downe to be these Atheisme Idolatry coÌ„tempt of Gods word priuate gaine periury and oppression couetousnes cruelty pride drunkennes and surfetting aud neglect of tyth-paying There was a generall dearth throughout all the world in the dayes of Claudius Caesar according to the prophecie of Agabus because the world was then like vnto the Emperour giuen ouer to all impiety drunkennes and ryot Famine and the pestilence are such fellow-like companions that the Grecians distinguish them but by one letter calling the pestilence Loimos and the famine Limos Famine is more intollerable then the pestilence or the sword therefore when God gaue Dauid his choice of these three euils he chose the pestilence as the easiest to bee endured After famine commeth the pestilence In the yeere 1438. Thuringia was oppressed with so great a famine that throughout al the Region the streetes in Citties and Villages lay full of deadbodies through putrefaction of which a plague followed whereby many thousands perished Eusebius in his ecclesiasticall history vvriteth that vvicked Herod King of the Iewes ended his wretched life as well by famine as the lousie euill Erisicthon for his impious sacriledge vvas plagued with such miserable extreame famine that hee vvas constrained to eate his owne flesh In the time of famine mice dogs horses asses chaâ—â—e pels hides sawdust haue beene vsed for good sustenance at the last mans flesh yea that which is not to bee spoken without trembling the mothers haue beene constrained through hunger to eate theyr owne children as in the siege of Samaria in the first siege of Ierusalem vnder Nabuchadnezzer and in the last vnder the Emperour Vespasian and his sonne Titus Famine caused Abraham to flie from Canaan into Egipt from Gerar to Abimeleck It caused Iacob in his old age to flye to his son Ioseph in Egypt It caused Elimelech with his wife and children to leaue Israell and to flie into Moab and the Sunanitesse vvoman to leaue her owne Country The people of Egipt in Pharaobs time wheÌ„ the great samine was were vrged to offer vp themselues in bondage and all that they had for Corne. Vrspergensis writeth that the great famine which befell in the yeere eyght hundred and ninety-eyght made men to eate and deuour one another Pliny sayth in his eight booke chapter 57. that when as Hanniball besieged Cassilinum a Citty in Italy in the Citty by reason of extreame scarsitie a mouse vvas solde for two hundred peeces of money and yet hee that sold it dyed for hunger and the buier liued Calagmiam a Citty in Spayne where Quintilian vvas borne beeing besieged of Cneus Pompeius endured such a samine that when there was no other liuing creature left in the Citty the inhabitants eate theyr owne wiues and children Fate for biddeth famine to abide wher plenty dwelleth Famine is like to the eating and deuouring Vlâ—er called Estiomenus called of Courtiers who commonly more then others are subiect thereunto the VVoolfe
Qui bene ducit effecit vt recte euin ij quos ducit sequantur Flectitur obsequio curuatus ab arbore ramus Eranges si vires experiere tuas Of Opinion Defi. Opinion is a rule of the minde contayning our woe or pleasures it is borne of wind nurst with vnrest and brought vp onely with imagination OPinion makes men arme themselues one against another Opinion is one of the greatest pillars which vpholds Common-wealths and the greatest mischiefe to ouertrow them Pontanus Opinion proceeding from a firme discourse of reason purged from vanity is perfit iudgment He that followes opinion flies from rest VVhatsoeuer opinion perswades vs to bee perfit beeing once approued becomes most deceitfull Opinion is borne of wind and fedde with imagination iudging euer best of that it least enioyeth Opinion neuer iudgeth rightly of any thing as it is indeede but onely as it seemeth to be Opinion lyuing in hope pines in present and lacketh what euer it hath Opinion is the torment of the minde and the destruction of the body vainely promising that rest which could neuer be enioyed Opinion drawes on the ambitious vvith a vaine conceit of immortality making possible impossibility It is a token of a corrupt estate where there are many opinions and many Phisitions for the first is maintained by vnfaithfulnesse the last by idlenes and gluttony The variety of opinions among the learned begets both doubtfulnesse and feare in the ignorant Theophrastus The opinion of Iudges haue heapt sutes one vpon another and made them immortall Opinions makes euerie certaintie incertaine the cleerest thing obscure and the surest contract the easiliest vntied Opinion leaues mens actions open to the slaunders craft malice and polling of wicked Lawyers By opinions chiefely is maiesty and integrity of auntient iustice lost All sedition springs from opinion and all sedition is euill how honest soeuer the ground be pretended Opinion is the originall of disobedience disobedience is the beginning of fury The vnion and concord of opinions is the agreement and harmony of kingdoms The ground of the Romaine ciuill vvarres vvas the diuersitie of opinions betwixt the Nobilite and the Senate The strength of false opinion is of such force that it ouerthroweth the loue betwixt man and wife betwixt father and childe betwixt friend and friend and betwixt maister and seruant Demost. To know the causes of false opinions is the onely meane to breake the strength and root out the force of false opinion Profit honor losse and dishonor are foure causes of disioyned opinions Shame breeds variation in opinions yet not tumultuously or without order Great opinions alter not at one instant but leaue their strength by degrees by little and little except they be violent Dissimilitude being a diuersity of opinions in religion is cause of ciuill warre The diuersitie of opinions in subiects is most dangerous to estates and soueraignes Phocion Diuers opinions labour for diuers occurrents and theyr diuersitie is sildome satisfied It is impossible for any head to maintaine an opinion contrary to the members Amongst men that are honest and vpright in lyfe and lyue contented vvith theyr calling there neuer happeneth diuersity of opinious nor ciuill warres of religion Grauior et validior est decem virorum sententia quam totius multitudinis imperitae Cic. Vereor de viris doctis iudicare né quorum opinionem improbo illos videor improbasse Of Credulity Defi. Credulitie is a certaine ground and vnfained trust which wee repose in the obiect propounded to our imagination it is also the destruction of doubt and an animater of vs to those actions which we credite to be honest SO many men so many minds and so many minds so many beliefes Credite is a constant trust in such things as are spoken or couenaunted Credite is a figure of fayth or that vvhich fayth it selfe is and is breathed by the Spirit of God into the godly Beza Credite or fayth consisteth aboue al things in prayer and meditation True beliefe breedeth constancie in prosperity and patience in time of affliction A good lyfe cannot be seperated frō a good beleefe As persit hope and trust quickneth men to call vpon GOD so incredulity makes men fearefull and puls them from his seruice Beleefe fayles vvhere Gods truth stands incertaine The way to increase credite is first to haue credite The fruit of beliefe is made manifest by the loue we beare to our neighbours and by our patience in time of tryall True beliefe iustifieth and that iustification is our redemption Bonauen Credulous beleefes knyts together the ioynts of a Common-wealth Kingdoms vvithout beleefe are like vnto a mans breath vvhich vanisheth as soone as it is seene That mean which constituts cōmon weales preserues them faith first constituted them therefore faith vpholds them Credite without gyfts appertaining to credite is no credite All things belonging to happinesse consists in faith and credulity No man beleeueth willingly more then hee himselfe liketh Chrisost. No gold is so precious as a faythfull friend whom a man may boldly credit Mens credites should be better then debts for fayth should exceede oathes Slow beleefe is the hand-mayde of vvisedome S. P. S. Vnexercised credite is sickly and vnknown things are vnadmired Fayth built vppon any thing but diuinitie is dead fayth and like a frame that hath no substance or continuation The nature of desire is no easier to receaue beleefe then hard to ground beleefe S. P. S. From fayth comes feare from feare hate of sinne and from hate of sinne euerlasting saluation Ambrose In the greatest danger the greatest credite is best deserued Truth is the daughter of Tyme and guide to all goodnes Hee that through custome makes little account of his promise may sweare often and sildome be belieued Custome without credite is no better to be accounted of then an old error He is much his owne enemie that carelesly looseth his owne credite Credulity is the onely aduantage of honest harts S. P. S. It is as great a fault to beleeue euery one as to trust none Seneca True faith in God maketh innumerable strong champions and inuincible stomacks not onely towards death but also against all the most cruell deuises that can bee found to make death if it were possible more painefull then death Boetius Credite is of greater worth then friendship and friendship as worthy as may be Non patitur ludum fama fides oculus Non holocausta Deus sed corda fidelia quaerit Haec qui dona gerit lege beatus erit Of Secrecie Defi. Secrecie is a faythfull humour which strengthened by vertue concealeth in despight of misfortune those things which one knoweth may eyther profit his enemie or preiudice his friend or country HEe that knowes not vvhen to holde his peace knowes not when to speake Gold boyleth best when it least bubleth a flame pressed downe enforceth the fire to smother Pacunius Loue that is kept in secrete consumes in sorowes and the flames of fancie raked
left wealthy He that imployeth his substance in brauery is the Meercers friend the Taylers foole and his owne foe The cause why brauerie is so much esteemed is the respect the worlde taketh of the out-ward appearance and neglect of the inward excellence Howe vaine a thing is brauerie vvhich is borrowed from the wormes laboured by the hands bought with much charge desaâ—st with euery spot There are three things that cost deerely consume quickly a faire vvoman that is vnchast a rich garment that hath many cuts a wealthy stocke on an ili husband A foole clothed in a gaie garment if hee get any curtesie may thanke his weede and not his wit Archim All outward ornaments are toyes of vanity but an humble spirit is a token of pietie As the weede cannot be esteemed precious for the faire flower which it beareth so ought no man to be accounted vertuous for the gay garment which he weareth Building may be ouerthrown with vvinde apparrell consumed with moaths vvhat follie is it then for men to delight in that vvhich the light wind can wast and the small worme destroy Epaminondas frugalitie made him to be admired where the excesse of Alcibiades caused him to be suspected VVhy should man be proude of his apparrell seeing the flowers haue better collours the Spiders haue finer threds and the Musk-cats sweeter excrements Rich clothes are beggers weeds to a discontented minde Brauery of apparrell is nothing vvorth if the minde be miserable Desire of that we cannot get torments vs hope of that we may haue comforts vs and the brauery of that we possesse makes vs become proude As oyle being cast vppon the fire quencheth not the flame so brauery bestowed vppon the body neuer humbleth the soule As it is no wisedome in admiring the scabbard to despise the blade so it is meere folly to prayse a man for his brauery and discommend him for his decencie Raine can neuer cause that Come to bring forth any fruite vvhich is sowne vpon harde stones nor speech cannot perswade a proud man to become an enemy to braue apparrell Gorgious garments are markes of pride nests of riotousnes As a man woulde iudge one to be ill at ease which weareth a plaister vpon his face or one that hath beene scourged to bee punished by the lawe so doth painting betoken a diseased soule marked with adultery Clem. Alex. The auncient Fathers called it a corruption or staine if many colours were mingled together Homer writing of a peece of Iuory that was coloured sayde that it was polluted with a stayne Horace called Lentiscus a lyar because hee blacked his hayre VVoe to that beautie which sleepeth not with the face If by the ciuill law the chylde may haue an action of the case against him which shall deface the portract of his father vve well imagin how much it displeaseth God if by artificiall paynting we seeke to correct his workmanshyp Painting hastens wrinckles before olde age come Chriso Those which are curious in decking of the body despise the care of theyr soule All kinde of painting artificiall garnishing colouring of hayre was forbidden among the Spartans Splendida sit nolo sordida nolo cutis Sint procul á nobis iuuenes vt faemina compti Of Boasting Defi. Boasting is a part of pride wherin a man seeketh to extâ—ll himselfe vaine-gloriously beyond his deseruing or the repute of the world for any action doone A Dâ—gge that barketh much will bite but little and the man that vseth to make great promises vvill yeeld but small performance in the end Good wits are often hindered by shamefastnesse and peruerse conceits are boldened by impudencie Many mens threatnings be more fearefull in hearing then hurtfull in effect He boasteth in vaine of his great linage that hauing no goodnes in himselfe seeketh to be esteemed for the nobilitie of his auncestors Great offers are often promised in vvords and sildome performed in deeds There be many which with great eloquence blazing deedes doone in warre can vse theyr tongues but fewe are those that at the brunt haâ—â—â—artâ— to venture their lyues VVhere the matter it selfe bringeth credit a man with his glosse deserueth small commendation Great boast giueth least courage and many words are signe of small wit Arrogancie is alwayes accompanyed vvith folly audacity rashnes insolencie and solitarinesse Plato Zerxes that boasted to ouer-run all Greece with his Armie to drinke vp the Riuers and make plaine the mountaines fearefully fled thence in a Skiffe after hee had presumptuously entred the Countrey vvith a hundred thousand souldiours Cressus boasting of his mightie Armie vvas prettily aunswered It is not their multitude which follow thee but thy courage in leading them which shall make thee famous Sertonius perceiuing his Armie to be proude and pussed vp in mind through many victories and boasting much of theyr conquests past ledde them of purpose into the lappe of theyr enemies to the end that with strypes they might learne moderation No man may truly bragge of what he hath sith what he hath may be lost Eurip. To boast of fortune is folly for whom shee kisseth she ouerturneth and whom she threw in the dust she raiseth sodainly to promotion The vvorld can boast of nothing but vanitie neyther can vanitie bragge of any thing more then the end Hee that boasteth hymselfe to knowe euery thing is most ignorant and hee that presumeth to know nothing is wise Plato Boast is but the sâ—umme of thought vanishing vvith fading pleasures and entertained by foolish obiects Great threatnings are like big windes they bluster sore but they end soone The hart that containeth it selfe vvaxeth eager but the vnbrideled tongue weakeneth the spirit It is foolish boast whereby men make manifest theyr owne ignorance VVhere good vvine is there needs no garland and where vertues are there needes no commendation Of few words insue many effects of much boasting small beliefes Those that boast most faile most for deeds are silent To fill thy mouth with boasting is to fill thy name with slaunder It is better to bee silent then to bragge or boast vaine-gloriously any thing in our own commendation Zeuxes when hee had finished Atalantas picture being ouercome with the admiration of his owne worke writ vnderneath Sooner may any one enuie then imitate what I haue doone Pompey for his great victory vpon the seas thought scorne of his first name and woulde be called the sonne of Neptune VanaÌ„ gloriam semper sequitur infamia et qui insolenter vtitur gloria incidit in ignominiam Phidias sui similem speciem inclusit inclypeo Mineruae cum inscribere non liceret Of Nature Defi. Nature is that spyrite or diuine reason which is the efficient cause of naturall works and the preseruing cause of those thinges that haue beeing through the onely power of the heauenly VVord which is the worke-maister of Nature and of the whole world and hath infused into euery thing a liuely vertue and strength whereby it
Hee reputing dauncing to be a kinde of franticknes Sybilla the prophetesse neuer yeelding any Oracle except possessed first with a surie The same noble King hearing that Sciâ—io vvas vvont to recreate himselfe with dauncing sayd that a dauncer dyd differ nothing from a madde man but onely in the length of time the one being mad so long as he liueth the other whilst he daunceth Alphon. VVhen the same King was reprooued that albeit hee had so much abhorred dauncing yet was seene openly dauncing at the entertainement of Fredericke the third in the company of the Emperour and Leonorâ— Augusta he aunswered that hee that daunced beeing prouoked by lasciuiousnes and wantonnesse was worthily to be esteemed a foole frantick but if it was done for honours sake hee escaped some part of reprehension because some-times it seemeth a decorum to be franticke and doate with great estates The Romaâ—nes Lace dâ—monians and other well ordered Common-weales banished out of their Countries all vaine pleasures and aboue all dauncing as seruing to none other vse but to effeminate young men and to allure them to vice No man daunceth except he be drunke or mad Tully The vertuous Matrons by dauncing haue oftentimes lost theyr honours which before they had long nourished and virgins by it learne that which they had beene better neuer to haue knowne Petrarch Tully finding fault vvith an enemie of his called him in derision a braue dauncer They which loue dancing too much seeme to haue more braines in their wit then theyr head and thinke to play the fooles with reason Terence A lamentable tune is the sweetest musick to a wosull minde S. P. S. Musick is the sweet meat of sorrow S. P. S. Men of auntient time haue named daunces allurings poysonings and inticements of sathan who by these meanes corrupteth vs. In the Sea of histories mention is made of an Archbishop of Magdebourg vvho broke his neck dauncing with a damâ—ell Hee daunceth vvell to vvhom Fortune pypeth The Egiptians Thratians and Scythians accounted dauncing amongst theyr holy ceremonies first appoynted by Orpheus and Museus who excelled in that kind The Romaines had certaine priests called Salij vvhich daunced in the honor of Mars The Grecians learned to daunce of Castor and Pollux and vsed to dispatch theyr businesse dauncing Socrates which vvas pronounced by the Oracle of Apollo to bee the vvisest man in all Greece was not ashamed in his olde age to learne to daunce extolling dauncing vvith wonderfull prayses Dauncing by an old auncient custom may be vsed so as a man in the exercise therof behaue himselfe modestly and not like vnto a madde man The Sirians before they met their enemies woulde sing Ballades and solace themselues with dauncing It is necessary that our footesteps be aswell ruled as our words ought to be God threatned the daughters of Syon for that they went winding and prauncing making theyr steps to be heard againe Apud antiquos tanto in precio habita est saltatio vt populi presides et antesignani presaltatorum nomine honorarentur Saltatio non ad pudicas sed ad adulteras pertinet Of Man Defi. Man is a creature made of God after his owne image iust holy good and right by nature and compounded of soule and bodie of soule which was inspired of God with spirit and life and of a perfect naturall body framed by the same power of God MAn was created to set forth the glory of his Creator and to speake and doe those things which are agreeable vnto him throgh the knowledge of his benefits Man is nothing but calamity it selfe Hero Mans nature is desirous of change A man may be without fault but not without sinne Aug. Man was wonderfully created but more wonderfully redeemed Aug. Man is the example of imbecillity pray of time sport of fortune and enuy the image of vnconstancy and the very seate of fleame choller and rewmes Plut. Townes Boroughs and Villages are the retreats of mans miseries full of noysomnes trauaile and fortune Solon A good man alwayes draweth good things out of the treasure of his hart and a vvicked man that which is wicked Chris. Man is so excellent a creature that all other creatures were ordained for his vse The duty of man consisteth in knowing of his ovvne nature in contemplating the deuine nature and in labour to profit others Man is onely a breath and a shadow and all men are naturally more inclined to euil then goodnes and in their actions as fraile and vnconstant as the shadow of smoke The end of mans knowledge is humilation and glory Bonauen Man wilfully minded depriueth himselfe of all happines Miseries haue power ouer man not man ouer miseries To the greatest men the greatest mischiefes are incident VVhatsoeuer chaunceth to one man may happen likewise to all men Man by nature keepeth no measure in his actions but is carried away through violence of his sundry affections No creature but man hath any knowledge of God He ceaseth to be a man which ceaseth to be prouident and leaueth the rules of reason Men at the beginning builded Townes for society and for safety but novv are vvildernesses safer then popularity Man hath no power ouer his lyfe but liues ignorant of the certaine time of his death euen as a beast only comforting himselfe with confidence To euery man belongeth two powers a desire and an opinion the first body bred leading to pleasure the other soule bredde leading to good things Cicero Opinion and desire hold in man great controuersies for when opinion is victor then he is sober discreet and chast but vvhen desire ouercommeth he is riotous vvilde and vnsatiate All men naturallie haue some loue and lyking of the truth The perfection of a vvise-man is to ioyne the actiue life vvith the contemplatiue in a certaine expectation of an immortall most blessed life All thinges are resolued into those thinges whereof they are compounded the body of man being earth shall returne to earth and the soule beeing immortall shall enter into immortality All men are by nature equal made all of the earth by one workman and howsoeuer vvâ— deceaue our selues as deere vnto God is the poore peasant as the mighty Prince Plato Misery then seemeth to bee ripe for man when he hath age to know misery S. P. S. The Philosophers knevv mans imperfections but could neuer attaine to knowe the true cause of them Nonne vides hominuÌ„ vt celsos ad sider a vultus Sustulerit Deus ac sublimia finxerit ora Cum pecudes volucrumque genus form asque feraruÌ„ Segnem atque abscaenaÌ„ passuÌ„ strauisset in aluum Homo non vt á matre sed vt á nouerca editus est in vitam corpore nudo et fragili animo infirmo ad molestias anxio humili ad timores molli ad labores ad libidines prauo in quo tamen in est tanquam obrutus diuinus ignis ingenij et mentis August Of Choyce Defi. Choyce doth belong vnto the
craft is the excesse of prudence it is that which leadeth a man through wilful ignoraunce to oppose hymselfe agaynst that which he knoweth to be dutifull and honest causing him vnder the counterfeite name of prudence â—o seeke to deceiue those that will beleeue him this vice is the cheefest cause of ambition and couetousnes which most men serue in these dayes but aboue all things it is an enemy to iâ—stice and seeketh by all meanes to ouerthrow the true effect therof CRaft most commonly is repayed vvith craft and hee that thinketh to deceiue another is many times deceiued himselfe Tis more wisdome sometimes to dissemble wrongs then to reuenge them The difference betweene craft and wilines is the one is in dexterity of wit naturall the other is gotten by experience A mans looke is the gate of his minde declaring outwardly the inward deceit which the hart contriueth Liuius He that neuer trusteth is neuer deceiued Our negligence makes subtile shyft presume vvhere diligence preuenteth false deceite The serpent hidden in the grasse stingeth the foote a deceitfull man vnder show of honesty oft-times deceiueth the simple There is nothing that sooner deceiueth the minde then hope for vvhilst our thoughts feede on it wee suddainly and assuredly loose it The man most deceitfull is most suspectful It many times falls out that vvhat the hart craftily thinketh the lookes deceitfully betrayeth Leosthenes The deceitfull are like the Camelion apt to all obiects capable of all colours they cloake hate with holines ambition with good gouernment flatterie vvith eloquence but whatsoeuer they pretend is dishonesty Deceits are traps to catch the foolish in VVhen there is a shew of some lyke-lihood of truth in a lye then are vvee soonest deceiued by subtilty Light heads and sharp wits are most apt to deceiue others by false tales It is a poynt of dishonestie in a man to make shew of one thing and to doe another Pope Alexander the sixt neuer did vvhat he sayd his sonne Borgia neuer said what he ment to do pleasing themselues in countersaiting and dissembling to deceaue and falsifie their faith VVhen the Duke of Valentinois had caused certaine Princes to be murthered contrarie to his oath his father the Pope told him that he had plaied a right Spaniards part but they themselues dyed both miserably the one was poysoned and the other slaine The Lawyers call that couin vvhen to deceaue another a man maketh semblance of one thing and yet notwithstanding doth the cleane contrary Fredericke the Emperour desired that his Counsailers vvould at the entering in of his Court lay aside all deceit and dissembling Speech is but a shadow of deedes and there ought to be such an vnitie that there bee found no difference at all for it is a great deceite to speake otherwise with ouritong then we meane with our hart Pacunius The Emperour Pertinax vvas surnamed Chrestologus that is to say well speaking but ill dooing Homer vvriting of Vlisses sayth that vvhatsoeuer he spake proceeded from his hart The Lacedemonians banished Chesiphon because he boasted that hee could discourse a whole day long of any theame that vvas put vnto him Fortunes gifts are meere deceits Seneca VVonder not that thou art deceaued by a wicked man rather wonder that thou art not deceaued Demosth. It is no deceit to deceaue the deceauer Falshood hath more witte to deuise then truth Plinius He is not woorthy to finde the truth that deceitfully seeketh her Hierom. It is more impious to be deceitfull then to conceale the truth Hierom. Deceit is a dangerous enemy to truth Alexander sayd to Antipater that outwardly he did weare a white garment but it was lyned with purple The deceitfull mans speeches may be likened to the Apothicaries painted pots which carry the inscription of excellent druggs but within them there is either nought auailable or els some poyson contained Hipocrates All deceits are propper to a base and badde mind but to be detested of an honest man Alexander beeing counsailed by Parmenio to seeke the subuertion of his enemies by craft and subtilty aunswered that his estate would not suffer him so to doe but if hee were Parmenio he would doe it The aunswers of the Oracles were alwayes doubtfull and full of deceit Hee is woorthy to be abhorred which beateth his braines to worke wickednes and seeketh by subtiltie to bring other men into misery Sic auidis fallax indulget piscibus hamus Callida sic stultas decipit esca feras Graue est malum omna quod sub aspectu latet Of Lying Defi. Lying is a false signification of speech with a will to deceiue a sicknesse of the soule which cannot be cured but by shame and reason it is a monstrous and wicked euill that filthily prephaneth and defileth the tongue of man which of GOD is otherwise consecrated euen to the truth and to the vtterance of his praise TAke heede of a lyar for it is time lost to be ledde by him and of a flatterer for it is meere deceit to beleeue him As certaine it is to finde no goodnes in him that vseth to lie as it is sure to find no euill in him that telleth truth Thou canst not better reward a lyar then in not beleeuing what he speaketh Arist. VVithin thy selfe behold well thy selfe and to know what thou art giue no credite to other men It is the propertie of a lyar to put on the countenaunce of an honest man that so by his outward habite he may the more subtillie deceiue Bias. Lying is contrary to nature ayded by reason and seruaunt or handmaid to truth As the wormes doe breede most gladlie in soft and sweet wood so the most gentle and noble wits inclined to honor are soonest deceiued by lyars and flatterers Through a lye Ioseph was cast into pryson and S. Chrisostome sent into banishment All kind of wickednes as Chilo sayth proceedeth from lying as all goodnes doth proceede from truth The Egyptians made a Lawe that euerie lyar should be put to death The Scithians and Garamants followed the same lawe condemned them to death that prognosticated any false thing to come The Persians and Indians depriued him of all honor and further speech that lyed Nicephorus wryteth how the very vvormes dyd eate the tongue of Nestorius in hys lyfe time Artaxerxes caused one of his souldiers tongs to bee nayled to a post with three nailes for making of a lie The Gabaonits for lying lost their libertie Cyrus told the King of Armenia that a lye deserued no pardon The Parthians for lying became odious to all the world There is no difference betweene a lyar and a forswearer for whomsoeuer saith Cicero I can get to tell a lye I may easilie intreate to forsweare himselfe An honest man will not lie although it bee for his profit Munster vvriteth of Popiel a King of Poâ—ogne who had euer this word in his mouth â—f it be not true I would the Rats might eate â—e and shortly after
in filthy-lust vvith her owne sonne Meretrix non absimilis mari quod das deuorat nunquam abundat Hoc vnum in ore perpetuó habent meretrices da mihi atque affer mihi Of Sloth Defi. Sloth is a feare of labour to ensâ—e a desisting from the necessarie actions both of bodie and minde it is the sincke which receaueth all the filthy channels of vice and with that poysonous ayre infecteth and spoyleth the soule A Man being idle hath his minde apt to all vncleannes and when the mind is void of exercise the man is void of honesty Sloth riseth sometimes of too much aboundance Prosperity engendereth sloth Liuius Sloth turneth the edge of wit but studie sharpeneth the memory That vvhich is most noble by nature is made most vile by negligence Arist. Idlenes is the onely nurse and nourisher oâ— sensuall appetites and the sole maintayneâ— of youthly affections Idlenesse is the moate that sorest and soonest infecteth the minde vvith many mischeefes The slothfull man sleepeth in his ovvrâ— want Cicero It is hard for him that will not labor to excell in any Art Idlenes is the enemy of vertue and the very traine to all wickednes Sloth looseth time dulleth vnderstanding nourisheth humors choketh the braine hinders thrift and displeaseth God Gallen The sluggard beeing nestled in ignorance soonest falleth into Atheisme The man that passeth his lyfe slothfullie vvithout profit ought to loose it vvithout pitty Homer vvhen hee vvould mocke idlenesse bringeth foorth the Pheacons being a kinde of people which accounted it the greatest felicity to doe nothing Idlenes maketh of men women of women beasts of beasts monsters Homer Study begetteth study and sloth increaseth sloth Ambrose The idle hart is mooued with no prayers Curtius The rich man if he waxe idle will be quickly poore Idlenes is security and labour is care In dooing nothing men learne to doe ill Columella The kinde of contemplation tending to solitarines is but a glorious tytle to idlenes S. P S. Sloth is a feare of labour to ensue Cicero It is not for a man of authority to sleepe a whole night Homer In idlenes beware of idlenes Bernard The Sabies hauing aboundance of all kinde of riches spend their time slothfully The Nabathies hauing nothing but what they get by their vertue and labour are good husbands and abandon all idlenes VVhere nature hath beene friendly there is a certaine vaine opinion vvhich causeth slothfulnes Plato The Bees can abide no Drones among theÌ„ but as soone as any begin to be idle they kill them Plut. Take away idlenes and Cupid hath no might His bow lyeth broken his Torch hath no light Ouid. The vvise-mans idlenes is his continuall labour Bernard Carthage ouercom Rome by idlenes came to ruine Aug. variam semper dant otia mentem Ignauia vitium est animosae partis quo consternitur periculis presertim mortis Arist. Of Presumption Defi. Presumption is a violent passion of will and an vtter fee to prudence it is that affection which thrusteth and exposeth the body to dangers presuming onely vpon vaine hope and imagination without eyther ground or reason HE that vaunteth of victorie before hee haue wonne the fielde may be counted more foolish then valiant Bias. Vaine and light men loue commonly that which is forbidden by reason and loue nothing more then to follow sensuall appetite He that presumeth of his owne strength is soone ouercome Aug. A fault purposely committed ought not to be forgiuen To flye from that wee should follow is to follow our owne destruction Hardinesse vvithout feare is the sister of folly Presumption is the mother of all vices and â—s like vnto a great fire which maketh euery one to retire backe It is a great presumption to looke for reueâ—ence of our elder and to inioyne our better â—o silence Greg. To presumption belongeth correction to â—orrection amendment and to amendment â—eward Bernard There is more hope of a foole then of him that is wise in his owne conceit Solon Take heed of rashnes in resolution cruelty in conquest for the one is wilfull and the other wicked and as the first wants wit so the other shewes as little grace vvhose fruites are pernitious to reason and torment in conscience He that presumes on that hee knowes not may loose an honor for an humor Curtius A festered sore must haue a searching salue and a shamelesse smile an open frowne It is an impudent and presumptuous part to commit anie thing to the iudgement of him that wanteth knowledge Ill successe comes of rash beginnings He that speaks of high things hauing no experience of them is like vnto a blind man that vvould leade and teach him the vvay which seeth better then himselfe Bion. It is a troublesome dangerous insolent anâ— proud enterprise for a man to take vpon him with a pen to gouerne a Common-weale with a Prince to reason of his life He is not wise but arrogant that dare presume vnasked to giue a Prince counsaile Hee that presumeth to vnderstand euerâ—thing is to be thought ignorant in all thing Euery man presumeth on his owne fanciâ— which maketh diuers to leape short through want of good rising and many shoote ouer for want of true ayme He is very obstinate whom neyther reason nor experience can perswade Chilo Aspyring thoughts as they are loftie so are they perrilous To strayne further then the sleeue vvill stretch maketh the arme bare to skip beyond a mans skil is to leape but not to know where to light That which in the deuills was the cause of their fall that in men is the cause of death The man that presumes to be wise let him not contend with him that is inflamed with wrath for if he faile to follow counsaile herein hee shall eyther haue his head broken by the furious or his hart galled by the detractor VVhere men doe all that they vvill they indeede presume to doe that vvhich they should not Cicero Presumption is the chiefe ground and cause of all variance hatred and mischiefe Amongst the ambitious men of the world presumption is a fury and a continuall temptor Philo the Iewe vvriteth that the occasion why leauen was forbid vnto the Iewes at the feast of Easter vvas to teach them to haue a great care to keep themselues from pride and presumption into which they fell that held any good opinion of their owne selues and puffed themselues vp therwith as the dow is puffed vp with the leauen Men ought not to defer the amendment of their life to the last houre because the theefe was saued for as that was a president that none should dispaire so was it but one example because none should presume He is too much presumptious that striueth to go where another hath fallen too much vnbrideled that feareth not at al when others haue perrished before him Let him that thinketh hee standeth take heede least he fall Nulla praesumptio perniciosion quam de propria iustitia