especially Christians are linked bound in conscience to releeue one another It is the true property of a charitable minded man louingly to inuite the poore curteously to intreate them and quickly to suffer them to depart A poore man being in charity is rich but a rich man without charity is poore Aug. Charitie and pride dooth both feede the poore the one to the prayse and glorie of God the other to get prayse and glorie amongst men Tyrannorum vita est in qua nulla est charitas nulla fides nulla stabilis beneuolentiae fiducia omnia semper suspecta et sollicita sunt nullus locus amicitiae Prata et arua et pecudūgreges diliguntur isto modo quod fructus exijs capiuntur hominis chaeritas et amicitia gratuita Of Humility Defi. Humilitie is a voluntarie inclination of the minde grounded vppon a perfect knowledge of our own conditions a vertue by the which a man in the most true consideration of his inward qualities maketh least account of himselfe HE that gathereth vertues without humility carrieth dust against the wind Greg. True humilitie commendeth other mens vertues without malice or enuy As Demosthenes being demaunded what was the first precept of eloquence aunswered to pronounce well beeing asked what was the second answered the like and so to the third so of the precepts of religion the 1 2 and 3 is humility It is no commendations to bee humble in aduersity but in the midst of prosperitie to beare a lowly sayle deserueth great praise Pride perceauing humility to be honourable desireth oft-times to be couered vvith the cloake therof for feare least appearing alwaies in his owne likenes hee should be little regarded Demost. The chiefe poynt of mans humilitie consisteth in this to subiect his will vnto the will of God Happy is that man vvhose calling is great and spirit humble The best armor of the mind is humility Humility for her excelling should bee the sister of true nobility Pontanus Humility is more necessary then virginitie Ber. Pride wageth vvarre in the kingdome of humility Greg. There are three degrees of humility the first of repentance the second desire of righteousnes the third works of mercy Humility onely is the repayrer of decayed chastity The easiest way to dignity is true humility True discretion is neuer purchased but by true humility VVhen all vices in a manner decay in age onely couetousnes increaseth Aug. Sith the Country which we desire to dwell in is hie and heauenly and the way thether low lines and humility why then desiring this Country doe we refuse the way Aug. Of all vertuous works the hardest is to be humble Humilitie hath many times brought that to passe vvhich no other vertue nor reason could effect To the humble minded man God reuealeth the knowledge of his truth Ber. If thou desire to ascend where God the Father sitteth thou must put on the humility which Christ the sonne teacheth The vertue of humility is the only repairer and restorer of decayed charity Humilitie teacheth a man hovv to rule his affections and in all his actions to keepe a meane By a mans outward countenaunce his inward humblenes of mind is made manifest Caius Marius being appointed by the people of Rome twice to triumph would not doe so but deuided the glory betweene him and Catalus his fellow officer with him Dio after he was made king of the Syracusians would neuer change his accustomed fare and apparrell which hee was wont to weare being a studient in the Vniuersity The spirit of God delighteth to dvvell in the hart of the humble man Erasmus If thou intende to build any stately thing thinke first vppon the foundation of humilitie As low lines of hart maketh a man highly in fauour with God so meekenes of words maketh him to sinke into the harts of men Humblenes of mind stirs vp affection augments beneuolence supports good equity and preserueth in safety the whole estate of a Country Men are not in anie thing more lyke vnto theyr Maker then in gentlenes and humilitie Charity humility purchase immortality God dwelleth in heauen if thou arrogantly lift vp thy selfe vnto him hee will flie from thee but if thou humble thy selfe before him he will come downe to thee Aug. Humilitas animi seblimitas Christiani Tria sunt quae radicata nutriunt humilitatem assiduitas subiectionis consideratio propriae fragilitatis et consideratio rei melioris Of olde Age. Defi. Olde age the gift of heauen is the long expence of many yeeres the exchange of sundry fortunes and the schole of experience SIcknes and old age are the tvvo crouches whereon life vvalketh to death arresting euery one to pay the debt which they ovve vnto nature Theopom It is a vaine thing for him that is olde to wish that he were young againe It is a lamentable thing to be old with feare before a man come to be old by age A gray beard is a certaine signe of olde age but not an assured token of a good wit Age ought to keepe a straight dyet or else will ensue a sickly life Hoary haires are embassadors of great experience Chilo As old folke are very suspitious to mistrust euery thing so are they likewise very credulous to beleeue any thing Youth neuer runneth vvell but vvhen age holdeth the bridle Age rather seeketh food for sustenance then followeth feasts for surfets The benefit of old age is liberty Sophocles VVhen all things by time decayeth knowledge by age increaseth Arist. Old age enioyeth all things and wanteth all things Democr In age we ought to make more readines to die then prouision to liue for the steele beeing spent the knife cannot cut the sunne being set the day cannot tarry the flower being falne there is no hope of fruite and olde age beeing once come lyfe cannot long endure Aurelius Those that spend theyr youth vvithout restraint vvould leade theyr age without controlement Beware of olde age for it commeth not alone Eurip. Euery age of man hath ende but olde age hath none Cicero In youth studie to liue well in age to die well for to die well is to die willingly Seneca Old men are young mens presidents Chris. An old man hath more experience to make a perfect choyce then a young man skill in a happy chaunce Age directeth all his doings by vvisedome but youth doateth vpon his owne will Age hauing bought vvit vvith payne and perrill fore-seeth daungers and escheweth them The difference betweene an old man and a young man is thys the one is follovved as a friend to others the other is eschewed as an enemy to himselfe The Brachmans and Gimnosophists made a law that none vnder the age of 40. should marry without the consent of theyr Seniors least in making theyr choyce without skill the man in proces of time should begin to loose or the woman not to loue Old men are often enuied for theyr vertue but young men pittied for their vice Old men
by reason of their age and weaknesse of theyr strength are subiect to sundry imperfections and molested with many diseases Pacunius Gray hayres oft-times are intangled vvith loue but stailesse youth intrapped with lust Age is more to be honored for his wisdom then youth commended for his beauty The mind of an old man is not mutable his fancies are fixed his affections not fleeting he chooseth without intention to change neuer forsaketh his choyce till death make challenge of his life The olde Cedar tree is lesse shaken with the winde then the young bâ—amble and age farre more stayed in his affaires then youth Old men are more meet to giue counsaile then fit to follow warres Bias. Though young men excell in strength yet old men exceede in stedfastnes Though all men are subiect to the suddaine stroke of death yet old men in nature seeme neerest to their graue Age is a crowne of glory when it is adorned with righteousnes but the dregs of dishonor when it is mingled with mischiefe Honorable age consisteth not in the terme of yeeres neyther is it measured by the date of mans dayes but by godly wisedome and an vndefiled life Age is forgetfull and gray hayres are declining steps from strength Age is giuen to melanâ—hollie and manie yeeres acquainted with many dumps Age speaketh by experience and liketh by tryall but youth leaneth vnto vvit vvhich is voyde of wisedome He that will not be aduised by age shall be deceiued by youth Old age is the fore-runner of death Age and time are two thinges which men may fore-thinke of but neuer preuent Men of age â—eare and fore-see that vvhich youth neuer regardeth Olde folkes oft-times are more greedie of coyne then carefull to keepe a good conscience Bias. Age may bee allotted to gaze at beauties blossoms but youth must clime the tree and enioy the fruit Nature lendeth age authority 〈…〉 nes of hart is the glory of all yeeres VVhilst the haires be hidden craftily age bewrayes it selfe Children are compared to the spring-time striplings to sommer-season young-men to autumn and old men to winter An olde man ought to remember his age past and to bethinke himselfe hovv hee hath spent his time if he finde himselfe faulty in neglecting such good deedes as hee might haue done he ought forth-with to be carefull to spend the remainder of his life in liberality towards the poore Old men are commonly couetous because their getting dayes are past It is a great shame for an olde man to be ignorant in the principles of religion An old man ought to be reuerenced for his grauity sooner then for his gray haires If young men had knowledge and old men strength the vvorld vvould become a nevv paradice A man aged and wise is worthy double reuerence Infancie is but a foolish simplicity full of lamentations and harmes as it were laid open to a maine Sea without a sterne Youth is an indiscreete heate outragious blind heady violent and vaine Mans estate is trouble vexation of mind full of repentance and plunged in care Non est senectus vt tu opinaris pater Onus grauissimum sed impatientius Qui fert sibi ipse est author illius mali Patienter at qui sibi quietem comparat Dum dextere eius moribus se accomodat Nec ille solum detrahit molestiam Accersit aliquam sed voluptatem sibi Si nauig andum sit quatuor per dies De comeatu cura nobis maxima At se in senectam quid licet comparcere Non instruemus nos eo viatico Of Death Defi. Death is taken three maner of wayes the first is the seperation of the soule from the bodie with the dissolution of the body vntil the resurrection the second is the death of sinne sith he is sayd to be dead which lyeth sleeping in sin the third is eternall death vnto which the wicked shall bee condemned in the day of generall iudgement DEath is the law of nature the trybute of the flesh the remedy of euills and the path eyther to heauenly felicitie or eternall misery Heâ—â—clit Destenie may be deferred but can neuer be preuented An honourable death is to be preferred before an infamous life That man is very simple that dreadeth death because he feareth thereby to be cutte off from the pleasures of this life Death hath his roote from sinne August Death is the end of feare and beginning of felicitie There is nothing more certaine theÌ„ death nor any thing more vncertain then the houre of death No man dyeth more willingly then he that hath liued most honestly It is better to die well then to liue wantonlie Socrat. Death it selfe is not so painfull as the feare of death is vnpleasant Death is the end of all miseries but infamy is the beginning of all sorrowes Plut. VVhile men seeke to prolong theyr lyfe they are preuented by some suddaine death VVhile wee thinke to flie death wee most earnestly follow death VVhat is he that being lustie and young in the morning can promise himselfe life vntill the euening Many men desire death in their misery that cannot abide his presence in the time of their prosperitie An euill death putteth great doubt of a good life and a good death partly excuseth an euill life The death of euill men is the safety of good men liuing Cicero Hee that euery hower feareth death can neuer be possessed of a quiet conscience Nothing is more like to death then sleepe who is deaths elder brother Cicero There is nothing more common then suddaine death which beeing considered by the great Phylosopher Demonax hee therefore warned the Emperour Adrian and such other as lyued at theyr pleasure and ease in no wise to forget how in euery short moment they should be no more Nature hath giuen no better thing then death Plinie To men in misery death is most welcome Death deadly woundeth without eyther dread or daliance Sith death is a thing that cannot be auoided it ought of all men the lesse to be feared By the same vvay that life goeth death coÌ„meth Aurelius The most profitable thing for the worlde is the death of couetous and euill people Death is lyfe to the godly minded man whose meditation is on diuine matters and whose hope is heauen Death is common to all persons though to some one way and to some another If we liue to die then we die to liue All things haue an end by death saue onely death whose end is vnknowne Death is metaphorically called the end of all flesh Aristot. The last curer of diseases is death Death despiseth all riches and glory and ruleth ouer all estates alike Boetius None neede to feare death saue those that haue committed so much iniquitie as after death deserueth damnation Socrat. VVisedome maketh men to despise death it ought therefore of all men to be imbraced as the best remedy against the feare of death Hermes So liue and hope as if thou shouldest dye immediatly Plinie Non
increaseth and preserueth it selfe by a naturall facultie NAture in despight of Tyme will frowne at abuse Nature hath a certaine predominant power ouer the minde of man The man that lyueth obedient to nature can neuer hurt himselfe thereby Actions wrought against nature reape despight and thoughts aboue nature disdaine As Art is a helpe to nature so is experience the triall and perfection of Art As nature hath gâ—uen beautie and vertue giuen courage so nature yeeldeth death and vertue yeeldeth honour It is an old plague in mans nature that many men for the most part leaue the amendement of theyr liues farre behind them to sette theyr honors the more before them Nature is aboue Art in the ignorant and vertue aboue all thinges is esteemed of the vvise It is hard to straighten that by Art which is made crooked by nature Perian Nature is pleased in the eye reason in the minde but vertue in them both Consider what nature requires not howmuch affection desires That which is bredde in the bone vvill neuer out of the flesh and vvhat nature hath made Art cannot cure Nature guideth beastes but reason ruleth the harts of men VVhere in one man doe meete incertaintie of affection and malice of nature there is no other hope in him then distrust periurie words and reuenge Such as lyue according to nature are neuer poore and according to the opinion of men they are neuer rich because nature contenteth herselfe opinion doth infinitly couet Phillip King Alexanders Father falling vpon the sands and seeing there the marke print of his body sayd how little a plot of ground is nature content with and yet we couet the whole world The God vvhich is God of nature dooth neuer teach vnnaturalnesse S. P. S. Nature is higher prised then wealth and the loue of our Parents ought to be more precious then dignitie Fyre cannot be hid in the straw nor the nature of man so concealed but at the last it wil haue his course In nature nothing is superfluous Arist. Cineus the Phylosopher was of thys opinion that when the Gods framed Nature they went beyond theyr skill in that quoth hee the maker was subiect to the thing made VVhere nature is vicious by learning it is amended and where it is vertuous by skyll it is augmented There is no greater bonde then duty nor straighter Lawe then nature and where nature inforceth obedience there to resist is to striue against God Better is seueritie in nature then contempt in nature Liberall Sciences are most meet for liberall men and good Arts for good natures Nature without learning and good bringing vp is a blinde guide learning without nature wanteth much and vse vvithout the two former is vnperfit Nature beeing alwayes in a perpetuall motion desireth to be driuen to the better part or else shee suffereth herselfe to bee wayghed downe as a ballance to the worser Nature is our best guide whom if we folow we shall neuer goe astray Arist. Nature friendly sheweth vs by many signes what shee would what she seeketh and what she desireth but man by some strange mean waxeth deafe and will not heare what shee gently counsaileth Nature is a certaine strength and power put into things created by God who gyueth to each thing that which belongeth vnto it To striue against nature is lyke the monstrous broode of the earth to make warre against the Gods in heauen Quod satiare potest diues natura ministrat Quod docet infraenis gloria fine caret Hoc generi hominum natura datum vt qua infamilia laus aliqua forté floruerit hanc feré qui sunt eius stirpis quod sermo hominum ad memoriam patrum virtute celebretur cupidissimé persequantur Of Lyfe Defi. Life which we commonly call the breath of this worlde is a perpetuall battaile and a sharpe skirmish wherein wee are one while hurt with enuie another while with ambition and by and by with some other vice besides the suddaine onsets giuen vppon our bodies by a thousand sorts of diseases and floods of aduersities vpon our spirits LIfe is a pilgrimage a shadowe of ioy a glasse of infirmitie and the perfect path-way to death All mortall men suffer corruption in theyr soules through vice and in theyr bodyes through wormes Mans life is more brittle then glasse It is a miserable life where friendes are feared and enemies nothing mistrusted VVhose death men doe wish his lyfe they alwayes hate It is better not to lyue then not to knowe how to lyue Salust It is hard for a man to liue vvell but verie easie to die ill In lyfe there is time left to speake of the incombrances of fancie but after death no possible meanes to redresse endlesse calamitie If a good man desire to lyue it is for the great desire he hath to doe good but if the euill desire to lyue it is for that they woulde abuse the world longer The chyldren of vanitie call no time good but that wherein they liue according to their owne desire doe nothing but follow theyr owne filthie lusts Mans lyfe is like lyghtning which is but a flash and the longest date of yeeres is but a bauens blaze Men can neither inlarge their lyues as they desire nor shunne that death which they abhorre Menan A detestable life remoueth all merrit of honourable buriall It is better to lyue in meane degree then in high disdaine By lyfe grovveth continuance and by death all things take end Life and death are in the power of the tong The man that desireth life feareth death ought carefully to gouerne his tongue Life is short yet sweet Euripides Life to a wretched man is long but to him that is happy very short Menander Mans life is a warfare Seneca The mortall life which we inioy is the hope of life immortall Aug. An vndefiled life is the reward of age Aug. No man is so old but thinketh he may yet liue an other yeare Hierom. The breath that maintaineth life endeth it A good lyfe is the readiest vvay to a good name Aurel. Better it is to be carefull to liue vvell then desirous to liue long A long lyfe hath commonly long cares annexed with it Most men in these dayes wil haue precepts to be ruled by theyr lyfe and not theyr lyfe to be gouernd by precepts Mans life ought to be lyke vnto an image that hath euery part persit in it Our lyfe ought not to depend vppon one onely hope no more then a shyppe is to be stayed with one anker Fooles vvhen they hate theyr life will yet desire to liue for the feare vvhich they haue of death Crates Mans life is lent him for a time and he that gaue it may iustly demaund it when he will They liue very ill vvho alwayes thinke to liue To a man in misery lyfe seemeth too long but to a worldly minded man liuing at pleasure life seemeth too short Chilo VVhat a shame is it for men
aut scientia superbire ô superba praesumptio ô praesumptuosa superbia August Cum non sit nostrum quod sumus quomodo nostrum est quod habemus Stultitiae genus est vt cum alijs debeas vitae beneficium tibi adscribas ornamenta virtutum Of Treason Defi. Treason is that damned vice hated of God and man where-with periured persons being bewitched feare not to betray themselues so they may eyther betray others or theyr Countrey it is the breach of fayth and loyaltie with God theyr Gouernours and Country THey are deceaued that looke for any reward for treason Curtius The conflict with traytours is more dangerous then open enemies Liuius Traytors are like moaths which eate the cloath in which they were bred like Vipers that gnaw the bowels where they were born lyke vvormes which consume the wood in which they were ingendered Agesilaus Trecherie hath alvvayes a more glozing shew then truth and flattery displayes a brauer flag then fayth No place is safe enough for a traytor Amb. Once a traytor and neuer after trusted Liuius VVho will not with Antigonus make much of a traytor going about to plesure him but hauing his purpose who will not hate him to the death Such as are traytors to their Prince periured to God deserue no credit with men Trechery ought not to be concealed and friends haue no priuiledge to be false Such as couet most bitterly to betray first seeke most sweetly to entrap Phillip Traytors leaue no practise vndone because they will not but because they dare not Victory is not so earnestly to be sought as treason is to be shunned Scylla did betray her owne Father vnto Minos but he rewarded her accordingly Ouid. A Schoolmaister among the Falerians hauing the charge and bringing vp of all the youth in the Cittie hoping to recouer the fauour of the Romaâ—s betrayed all the Cittizens children into the hands of Camillus but Camillus louing iustice caused him to bee stript and his hands to be bound behind him and gaue the children rods whips to beate him home to the Citty A good vvarrior ought to commit the fortune of his vvarre to the trust of his ovvne vertue not to the impiety and treason of his enemies Tarpeias daughter betrayed the Castle of Rome to the Sabines for lucre sake Many men loue the treason though they hate the traytor Many conspire valiantly but ende wretchedly Traytors haue continual feare for their bedfellow care for their coÌ„panion the sting of conscience for their torment Manlius A light head an ambitious desire a corrupt conscience ill counsaile soone breede a traytor VVhere the peoples affection is assured the traytors purpose is preuented Bias. There are many Traytors in Common-weales whom it is better to forbeare then to prouoke Of rash hopes proceede perrillous ends of execrable treasons damnable successe Traytors about the thrones of Princes are like wolues about the foulds of sheepe One skabd sheepe will infect a whole flock and one traytor subuert a whole Monarchy Caesar rewarded those that betrayed Pompey with death Those that murdered Caesar in the Senate-house neuer prospered Tully sayth that no vvise-man at any time will trust a Traytor Ne colloquiorum de praetextu pacis proditiones vrbium tententur fiantque interlocutores maximé cauendum est Proditores vrbium saepé né ipsi quidem proditionem euadunt sed ab hoste trucidantur Of Desperation Defi. Desperation is a sorrowfulnes without all hope of better fortune a vice which falsely shrowdeth it selfe vnder the tytle of fortitâ—de and valure and tickling the vaine humors of the vaine-glorious carry them to ignoble and indisereet actions to the vtter losse of soâ—les and bodies DEsperation is a double sinne and finall impenitency hath no remission It is better to be counted a dastardly coward then a desperate caitife Let no man dispaire of grace although hee repent in his latter age for God iudgeth of a mans end and not of his life past Benard Desperation springeth from the ignorance of God Aug. Idlenes is the root of desperation Theod. Better it is to lyue pinched vvith a few momentary passions then with desperate death to destroy both soule and body It is vaine to be stout and desperate where none of both will preuaile It is better to prolong our lyfe in miserie then to hasten our owne death without hope of mercy Lactan. Loue wanting desire makes the mind desperate and fixed fancie bereft of loue turneth into fury Desperate thoughts are fit for them that feare shame not for such as hope for credit Sighes are the emblazers of thoughts and melancholy the messenger of dispaire There is no offence so great but mercy may pardon neyther is there any thing so desperate which time cannot cure Dispaire is the fruite of disordinate sinne vvhich becomming his owne Iudge proues his owne exexcutioner The feare of ineuitable punishment is the cause of desperation Stobaus Nothing doth more torment a man then forsaken hope Quintilian Desperation preferreth profit before honestie Erasmus Let no man dispaire of that thing to be effected which hath beene done already Extreame feare danger makes cowards desperatly aduenturous and what perswasion could not make constant misery hath made desperate Resolution is grounded on honour desperatenes on danger He is foolishly desperate that engageth his honour for beauty and aduentureth the halter for a lye Diog. Fortune desperatly attained is as desperatlie lost and dispaire suddainly entertayned is a token of a wretched conscience If thou wilt be accounted valiant let neyther chaunce nor griefe make thee desperate Dispaire comes of the feeblenes of courage and the lack of wit To him that is subiect to passion dispayre is euer attendant He that is desperatly inclined to his ovvne will is euer most neere to the wrath of God Despaire leadeth damnation in chaynes and violently layes clayme to the vvrath of God Bernard Despayre and reuenge depriue men of the mercy of God and cleane blotteth out the memory of their former good deeds There can be no greater wonder then to see a wise-man become desperate Of all the perturbations of mans mind dispaire is the most pernicious Liuius If he be a wicked homicide which killeth a man then is he the same vvhich killeth himselfe because he killeth a man Many reading Plato his booke of the immortalitie of the soule haue layde violent hands vpon themselues Hee that through the burthen of his sinnes breakes forth into desperation wilfully refuseth the mercy of the Almighty VVhen hope leaueth a man feare beginneth to conquer him Plato The soules first comfort is to auoyde the fault the next not to dispaire of pardon Desperation is a certaine death Aug. The desperate ambitious build theyr houses vpon others ruins afterwards fall them selues by like practises S. P. S. Brutus and Cassius after the death of Caesar desperatly flew themselues Anthony when he heard that Cleopatra had killed her selfe sayd dye Anthony what lookest thou for
liue well Like as in a payre of tables nothing may be well written before the blots and blurs be wiped out so vertue and noblenesse can neuer be seene in a man except hee first put away his vices Mar. Aur. Measure thy pathes and marke what vvay thou walkest so shalt thou be sure to passe in safetie Si vis ab omnibus cognosci da operam vt á nemine cognoscaris Nulli te facias nimis sâ—dalem Gaude bis minus et minus dolebis Of Consideration Defi. Consideration or iudgement is that which properly ought to be in euery Magistrate obseruing the tenor of the law it is the distinguisher of controuersies and bringer foorth of happy counsailes and agreements COnsideration is the enemie to vntimelie attempts Actions well meant ought alwayes to bee well taken There is no needles poynt so small but it hath his compasse neither is there any haire so slender but it hath his shadow Hee is not to be accounted rich vvho is neuer satis-fied nor happie vvhose stedfast minde in quyet possession of vertue is not established It is better to practise doe aduisedly then to thinke and imagine neuer so wisely The consideration of pleasures past greatly augments the paines present No man doth so much reioyce at his prosperity present as he that calleth to minde his miseries past Chilo It is farre better for a man to be absent then present at perrils It is a benefit to denie such thinges as will hurt him that asketh them The pardon may well be granted where he that hath offended is ashamed of his fault VVise men will alwaies consider what they ought to do before they conclude any thing As we haue the audacity to commit a fault so if wee list wee may inforce our selues to worke amends August In any affaires whatsoeuer there can be no greater danger or else no greater safety then soundly to consider into vvhose hands men commit their causes Not so hard is the inuention in getting as the disposition in keeping when it is gotten Men loose many thinges not because they cannot attaine them but because they dare not attempt them Pythag. As a vessell sauoureth alwayes of the same liquor wherewith it was first seasoned so the minde retaineth those qualities in age wherin it was trained vp in youth CoÌ„sideration is the root of all noble things for by her we doe attaine to the end of all our hopes True consideration is the tutor both to action and speaking The haters of consideration neuer prosper in their actions Consideration is an honour to the meanest and improuidence a shame in princes Good consideration ought to be laide before we giue credit for faire tongs oft-times worke great mischiefes Circumspect heed is an espetiall care of the minde to bring those things which wee take in hand to some good purpose Circumspect heede in warre is the cause of scaping many dangers in peace Circumspect peace doth all things to the increase of vnity amongst men The causes bringing circumspection are feare care necessity and affection Feare afflicteth care compelleth necessity bindeth affection woundeth Bee circumspect to shevve a good countenaunce to all yet enter not into familiaritie with any but onely such whose conuersation is honest and vvhose truth by triall is made trusty Archim Suddaine trust brings suddaine repentance Qui sua metitur pondera ferre potest versate diu quid ferre recusent Quid valeant humeri Of Office Defi. Office or dutie is the knowledge of man concerning his owne nature contemplation of diuine nature and a labour to benefit our selues and all other men it is also taken for authority or rule MAns life may not bee destitute of office because in it honesty consisteth Office is the ende where-vnto vertue aymeth and chiefely when vve obserue things comely Office marrieth the soule to respect maketh it principally acquainted with piety The first office of dutie is to acknowledge the Diuinity Office is strenthened by zeale and zeale makes opinion inuinsible VVee must feare a dissembling officer because he delights in a tyrannous office A busie officer doth best become a troublesome office The office of a wise-man prefers euer consideration before conclusion Office without profit brings a man to pouerty and profit without office looseth his best reward Men to rule mens desires is the greatest authority In dooing nothing but what we ought wee deserue no greater reward but what we beare about vs. Chris. To know euill is an office of profit but to vse euill is a sinne of indignity Vpon the Anuile of vpbrayding is forged the office of vnthankfulnes It is an office of pitty to giue a speedy death to a miserable and condemned creature It is also an office of charitable loue to doe good vnto euery man that needeth and to refraine from seeking reuenge for our owne iniuries Loue sufficiency and exercise are the three beauties which adorne offices Old men well experienced in lawes and customs ought chiefly to be chosen Officers It is not meete that man should beare anie authoritie which with his money seeketh to buy another mans office The buiers of offices sell by retaile as deerâ— as they can that which they buy in grosse No poynt of philosophy is more excellent then office in publique affaires if officers doe practise that which Philosophers teach VVhere offices are vendible there the best monied ignorants beare the greatest rule They which sell offices sell the most sacred thing in the vvorld euen iustice it selfe the Common-wealth subiects and the lawes It is as hard an office to gouern an Empire as to conquer an Empire He is only fit to rule beare office which comes to it by constraint against his will The office of a Monarke is continually to looke vpon the Law of God to engraue it in his soule and to meditate vpon his word Officers must rule by good lawes good examples iudge by prouidence wisedome and iustice and defend by prowesse care vigilancie Agesil Pericula labores dolores etiam optimus quisque suscipere mauult quaÌ„ deserere vllam officij partem Cicero Sigismundus Romanorum Imperator dicere solitus est nulla nobis militia opus esset si suas quique ciuitates praetores caeterique magistratus moderaté iustequé gubernarent Of Auncestors Defi. Auncestors are our fore-fathers the reputed first beginners of our names and dignities from whom we challenge a line all desent of honour proouing our selues of theyr selfe substance TRue nobility desending from auncestry prooues base if present life continue not the dignity VVhat can the vertue of our ancestors profit vs if we doe not imitate theÌ„ in their godly actions Great merrits aske great rewards great auncestors vertuous issues As it is more coÌ„mon to reuenge then to reward so it is easier to be borne great then to continue great Stobaeus VVhere the perrill is great and the redresse doubtfull men are content to leaue right auncestrie in distresse It is miserable
stepdame into the house Quintilian VVe ought to giue good examples to children because if they see no vncomlines they shall be inforced to follow goodnes and vertue Xenophon The Lacedemonians aunswered Antipater that they vvould rather dye then giue him their children which he demaunded for hostages so great account made they of theyr education Amongst the Lideans such children as were not vertuous were disinherited Some haue written that at Rome in auntient time it was ordayned that children for the first fault should be told of it for the second punished for the third hanged and the Father banished Such as leaue great riches to their children without seeing them brought vp honestly are like vnto them that giue much prouender to young horses but neuer breake them at all for so they wax fatte but vnprofitable Socrates Hee which maketh his sonne worthy to be had in estimation hath done much for him although he leaue him but little wealth The Romaines had a good custome to put theyr chyldren to those whom they woulde haue them to imitate Chyldren ought to learne that which they should doe when they are men Agesil Cornelia coūted her children to be the chiefest treasure and riches which she had No punishment can bee thought greatenough for that child which should offer violence to his Parents vvhom if there were occasion offered he should bee ready to defend with losse of his owne life Striue not in wordes with thy Parents although thou tell the truth Solon being asked why he made no lawe for Paracides aunswered that he thought none would be so wicked Caereus in vitium puer est monitoribus asper Magnam vim magnam necessitudinem magnam possidet religionem paternus maternusque sanguis ex co si qua mucula concepta est non modo elui non potest verum eó vsque permanat ad animum vt summus furor atque amentia consequatur eum Of Youth Defi. Youth is the fourth age of man then doe men grow in body in strength and reason in vice and vertue and at that age the nature of a man is knowne and wherevnto hee bendeth his minde which before could not be discerned by reason of the ignorance of his age YOuth that heeretofore delighted to try theyr vertues in hard Armors take nowe theyr whole delight and content in delicate and effeminate amors VVantonnesse libertie youth and riches are alwayes enemies to honestie The deeds that men commit in their youth were neuer yet found so vpright and honest but it was thought more praise-worthy to amend them then declare them Youth going to warres ought to feare nothing but good and euill renowne Eurip. In the old time there were certaine persons chosen out of diuers good Townes which they called Sophronists who had a continuall charge and care to controle moderate and rule the manners of youth It is very requisite that youth bee brought vp in that part of learning which is called humilitie A man followeth all his life long his first addressing in his youth as if a tree blossom not in the spring it will hardly beare fruite in autumne As the Cipres tree the more it is vvatered the more it withereth the oftener it is lopped the sooner it dyeth so vnbridled youth the more it is by graue aduise counsayled or due corrections controled the sooner it falleth to confusion VVhere vice is imbraced in youth there commonly vertue is neglected in age Youth for the most part followeth wanton vvit too vvilfully neuer preuenting perrils while they are past nor dreadeth dangers vntill they be halfe drowned Youth fiereth his fancie vvith the flame of lust and old age fixeth his affections with the heate of loue Young yeeres make their account onely of the glistering shew of beauty but gray haires respect onely the perfect substance of vertue The minde of a young man is momentarie his fancie fading his affections fickle his loue vncertaine his liking as light as the winde his fancie fiered with euery new face and his minde moued with a thousand sundry motions lothing that which of late hee did loue and liking that for which his longing minde doth lust frying at the first and freezing at the last The follies that men cōmit in their youth are causes of repentance in old age Cupid alloweth none in his court but young men that can serue fresh beautifull to delight wise that can talke secrete to keepe silence faithfull to gratifie and valiant to reuenge his mistresse iniuries It is not loue but sorrow not mirth but displeasure not tast but torment not delight but despight not ioy but annoy not recreation but confusion when in a louer there is not both youth and libertie The prime of youth is as the flowers of the Pine tree which are glorious in sight vnsauorie in the smell Youth if it blush not at beautie and carrie antidots of wisedome against flatterie follie will be the next hauen he shall harbor in He that in youth guideth his life by reason shall in age finde the ready foote-path from ruine Theopom There is nothing sweeter then youth nor swifter decreasing while it is increasing Young VVillowes bende easily and greene vvitts are intangled suddainly So tutor youth that the sinnes of age bee not imputed to thee Pythag. Impardonable are theyr offences that for heaping vp of riches forget to bring vp their youth in honest manners Youth well instructed maketh age well disposed Hee is most perfit which adometh youth with vertues Hermes Noble wits corrupted in theyr youth vvith vice are more vngracious then pesants that are borne barbarous The better that a child is by byrth the better ought he in his youth to be instructed The impression of good doctrine stampt in youth no age nor fortune can out-weare Examples are the best lessons for youth VVhen young men will sport and recreate themselues let them beware of ryot and remember modestie The humor of youth is neuer to think that good whose goodnes he seeth not S. P. S. The death of youth is a shypwrack Youth ought to vse pleasure and recreation but as naturall ease and rest The instructions which are giuen to youth ought not to be teadious for beeing pithie and short they will the sooner heare them the better keepe them Young men are no lesse bound to their Tutors for the vertues they teach them then to theyr parents for the lyfe they gaue them It is most requisite that Princes prouide vertuous Tutors to instruct theyr chyldren in theyr youth that they may be after them the better able to gouerne their kingdoms Semper magno ingenio adolescentes refraenandi potius á gloria quam inuitandi sunt amputanda sunt plura illi aetati siquidem efflorescit ingerij laudibus Vicina est lapsibus iuuentus quia variarū aestus cupiditatum feruore calentis aetatis inflammatur Of Musicke Defi. Musicke is an insearchable and excellent Art in which by the true concordance of soundes a
sound of harmonie is made which reioyceth the spirits vnloadeth griefe from the hart and consisteth in time and number THE most commendable end of musick is the praise of GOD. Disagreeing musick and vaine pastimes are the hinderances of delight The brutish part of the soule depending of the feeding beast vvithout reason is that which is pleased and ordered by soundes and musicke Musick is fitter for funeralls then feasts rather meete for passions of anger then dalliance and delight Eurip. Musicke vsed moderatly like sleepe is the bodies best recreation Loue teacheth musicke though a man bee vnskilfull Plutar. Musick is the gyft of God The better musicke the more delighted in To sing well and to lyue ill is abhominable before God Nothing rauisheth the minde sooner then musick and no musicke is more sweete then mans voyce There is no lawe to be compared with loue nor any Art to the Art of musick The ignorance of musick hindereth the vnderstanding of the scriptures August One day takes from vs the credite of another and one musick extinguisheth the pleasure of another Musick and pleasure are euer counted best when they cost deerest Musick ouercommeth the hart the hart ruleth all other members Beautie is no beautie without vertue nor musicke no musicke without Art Musick is a comfort to the mind oppressed with melancholie Diuersitie and change is Natures chiefest musicke That musicke looseth most his sounde and grace which is bestowed vpon a deafe man It is impossible with great strokes to make sweet musick Patience exceedeth knowledge musick begetteth patience The loude sound of Drummes and Trumpets is counted a Captaines vvarfaring musicke Musicke which comforts the minde hath power to renue melancholie Eurip. Shame and danger are prides musitians Hope is grieâ—es best musick and ouercomes the desires of the soule Musicke ouer our soules is both Queene Mistresse All things in this world is but the musick of inconstancie All thinges loue theyr likes and the most curious eare the delicatest musick Too much speaking hurts too much galling smarts and too much musicke gluts and distempereth Musick is the world of sciences for it imbraceth all discipline without which it cannot be perfit Architas inuented a certaine musical instrument to stay the running with of chyldren Youth ought to exercise themselues in musicke and to employ theyr time in those harmonies which stirre vp to commendable operations morrall vertues tempering desires greedines and sorrowes forasmuch as musicke consisteth in certaine proportions and concords of the voyce Musick is the Load-stone of fellowship the cheerfull reuiuer of dulled spirits the sole delight of dauncing Siluestres homines sacer interpresque Deorum Caedibus et faedo victu deterruit Orpheâ—s Dictus ob id lenire tigres rabidosque leones Vt quidam magnetes ferruÌ„ attrahunt at Theamedes qui in Aethiopia nascitur ferrum abigit respuitque Ita est musices genus quod sidet affectus est quod incitet Of Dauncing Defi. Dauncing is an actiue motion of the bodie which proceedeth from the lightnesse of the hart iudicially obseruing the true time and measure of musicke TIme Dauncing are twinnes begot together Time the first borne beeing the measure of all mouing dauncing the mouing of all in measure Dauncing is loues proper exercise Dauncing is the child of musick loue Dauncing lyke Loue his Sire whom paynters make a boy euer flourisheth in lustie youth Loue brought foorth the three Graces vvith hande in hande dauncing an endlesse round and with regarding eyes that still beware that there be no disgrace found among them Ganimede Hebe and the nine Muses ryde on the Zodiack for pleasing loue vvith dauncing Bacchus taught the people of East-India to honour heauen and heauens great rouling eye with daunces Duncing is the faire character of the worlds consent the heauens great figure and the earths ornament The virgins of Basill on the festiuall dayes vse to daunce publiquely without the company and leading of men and to sing chast songs And by this meanes effeminacie idlenes and lasciuiousnesse beeing auoyded they become the mothers of vvell knit and manly chyldren Ramus King Dauid to shew his cheerefull hart for the returne of the Arke daunced before it Pirrhus play which he inuented in Creete for the souldiours to exercise themselues in Armes wherein he taught diuers iestures and sundry shyfts in mouings whence first proceeded much the vse of warres was a kinde of dauncing in Armes as Dionisius Halicarnassaeus in his 7. booke testifieth The Ethiopians vsed songs of diuers tunes and dauncing before they went to warres The dauncing of Herodias daughter cost Iohn Baptist his head Progne the wife of Tereus in a daunce dyd finde fit time and place to murther her sonne Itis VVhen the Mermaides daunce and sing they meane certaine death to the Marriner VVhen the Dolphins daunce some dangerous storme approcheth The soberer and wiser sort among the heathen haue vtterly disliked dauncing and among the olde Romaines it was counted a shame to daunce Dauncing is the chiefest instrument of ryot and excesse Salust No man beeing well in his wits wil daunce neyther will an honest man daunce openlie if he might get thereby very great inheritance Cicero Semphronia a Romaine Lady although fortunate in husband chyldren famous for her knowledge in learning yet was blemished with note of lasciuiousnes for more then necessary expertnes in footing a daunce Plato and Aristippus beeing inuited to a banquet of Dionisius being both by him commaunded to array themselues in purple and to daunce Plato refused with thys aunswere I am borne a man and know not how to demeane my selfe in such vvomanish effeminacie Aristippus arrayed himselfe in purple prepared himselfe to daunce with thys aunswere At the solemnities of our Father Liber a chast minde knoweth not hovve to be corrupted Clisthenes King of Sicyon hauing a daughter marrigeable commaunded that it should bee proclaimed at the games of Olympus that he that would bee counted Clisthenes son in lawe shoulde within threescore dayes repaire to Sicyon VVhen many wooers had mette together Hippoclides the Athenian sonne of Tisander seemed the fittest but when as hee had trode the Laconique and Attique measures and had personated them with hys legs and armes Clisthenes stomaking it sayd O thou sonne of Tisander thou hast daunced away thy marriage Albertus the Emperour father of Ladislaus was wont to say that hunting was the exercise of a man but dauncing of a woman Fredericke the thirde Emperour of Rome would often vse to say that hee had rather be sicke of a burning Feauer then giue himselfe to dauncing Alphonsus that most puisant King of Aragon and Sicily was wont to taxe the French men of great lightnes who the more auncicient in yeres they waxed the more they delighted themselues vvith vaine and franticke dauncing The same Alphonsus when he had beheld a woman daunce very lasciuiously and impudently Behold quoth hee by and by Sybilla will deliuer an Oracle
minde and is eyther of the power of knowing or of appetite it is the will of man and more noble part of his mind alwaies ioyned with reason HE that makes his choyce vvithout discretion doth sow his corne he vvots not when and reapes he knowes not what It is better to brooke an inconuenience thē a mischiefe and to be counted a little fond then altogether foolish In choosing a vvife choose her not for the shape of her body but for the good qualities of her mind not for her outward person but her inward perfection He that chooseth an apple by the skin and a man by his face may be deceiued in the one and ouershot in the other Hee that is free and willingly runneth into fetters is a foole and whosoeuer becommeth captiue vvithout constraint may be thought eyther wilfull or witlesse Election in loue is beauty in vvisedome happines If the eye bee the chooser the delight is short if the vvill the end is want if reason the effect is wisedome Theopom If thou choose beauty it fadeth if riches they wast if friends they vvaxe false if wisedome she continues Choose thy friend not by his many vowes but by his vertuous actions for who dooth well without boast is woorthy to be counted a good man but he that vowes much performes nothing is a right worldling Chilo They that hunt after glory pursue smoke they that chuse it immoderatly haue mighty desasters but they that despise it are true Philosophers In choosing a Magistrate respect not the riches he hath but the vertues he enioyeth for the rich man in honor feareth not to couet the vertuous man in all fortunes is made for his Country Solon It is a presage of good fortune to young maydens when flowers fall from their hats falshood from theyr harts and inconstancie from their choyce Choyce is soonest deceaued in these three things in Brokers vvares Courtiers promises and womens constancies Ielousie is the fruite of rash election Men choose Aduocates by theyr many cliants Phisitions by theyr sundry cures and wiues by their rich possessions VVee choose a fayre day by the gray morning the stout Moyle by his sturdy limmes but in choyse of pleasure we haue no election sith they yeeld no vse Bodinus Horace prayseth the table on vvhich is nothing that hath beene bought and loue that beauty wherin nothing is sophisticate Zeno of all vertues made his choyce of silence for by it sayth he I heare other mens imperfections and conceale mine owne All sweet choyce is sower being compared with the sower choyce of sweet loue VVho chooseth loue chooseth feare and teares VVith credite and honour the choyce of labour is profitable After the choyce of a momentary pleasure ensueth an endlesse calamity Artimesia the Queene beeing demaunded what choyce should be vsed in loue quoth she imitate the good Lapidaries who mesure not the nature of the stone by the outward hewe but by the inward vertue So many Countries so many lawes so many choyces so many seuerall opinions Hee that chooseth eyther loue or royaltie will neuer choose a companion A little packe becomes a small Pedler and a meane choyce an humble conceit Such a saint such an offering like vvit like choyce Electio non est de praeterito sed de futuro Plut. Liber esse non potest cui affectus imperant cupiditates dominantur Of Marriage Defi. Mariage being the chiefe ground preseruation of all societies is nothing else but a communion of life betweene the husband the wife extending it selfe to all the parts that belong to their house NVptiall fayth violated sildome or neuer scapes without reuenge Crates There is no greater plague to a maried woman then when her husband dischargeth on her back all his iarres quarrels and passions and reserueth his pleasures ioyes and companie for another Let men obey the lawes and women their husbands wils Socrates Barren marriages haue many braules Basil. Humble wedlock is better then proud virginity Aug. It is not meet that young men should marrie yet and old men neuer Diog. Marriage is an euill to be wished Euripides A woman without dowry hath no liberty to speake Eurip. Vnhappy is that man that marrieth beeing in pouerty Menander A woman bringeth a man two ioyfull daies the first her marriage the second her death Stobaeus A man in making him selfe fast vndoeth him selfe Old age and marriage are alike for we desire them both and once possessed then wee repent Theod. Giue thy wife no power ouer thee for if thou suffer her to day to treade vppon thy foote she will not sticke to morrow to tread vpon thy head To marry vvithout the force offancie is to become a seruile slaue to sorrow In the choosing of a vvife make choyce of such a one whose beauty may content thine eye but chiefely vvhose vertuous wisedome may satisfie thy minde so shalt thou haue neither cause to repent nor occasion to mislike thy choyce The Caspians made a lawe that hee vvhich maried after he had passed 50. yeres should at the common assemblies feasts sit in the lowest and vildest place as one that had committed a fact repugnant to Nature terming him nought els but a filthy and doting old letcher Hee that marrieth one faire and dishonest weddeth himselfe to a vvorld of miseries and if to one beautifull neuer so vertuous yet let him thinke this hee shall haue a vvoman and therefore a necessary euill That young man doth not deserue a marriage that vvith his hands dooth not obtaine a marriage In taking a vvife it is better to feare thy choyce then to end thy chaunce Such as are desirous to marry in hast haue often-times sufficient time to repent at leysure If thou marry in age thy vviues fresh colours vvill breede in thee dead thoughts and suspition and thy white haires her lothsomnes and sorrow A husband stepping to delight striketh his foote oft against danger and in seeking after content falleth oft into perrillous contention Cleobulus meeting vvith his sonne Ireon solemnizing the cerimonie of marriage gaue him in his hand a branch of Henbane meaning by this that the vertuous disposition of a wife is neuer so perfect but it is interlaced with some froward fancies Inequality in marriage is often an enemy to loue Bion. The roundest circle hath his diameter the fauourablest aspects theyr incident oppositions and marriage is qualified with many trifling griefes and troubles Hee that marries himselfe to a fayre face tyes him-selfe oftentimes to a fovvle bargaine Bias. As the glistering beames of the sun vvhen it a riseth decketh the heauen so the vertuous dispositions of a good vvife adorneth the house A good husband must be vvise in vvordes milde in conuersation faythfull in promise circumspect in gyuing counsaile carefull in prouision for his house diligent in ordering his goods patrent in importunity iealous in bringing vp his youth A good vvife must be graue abroade wise at home patient to
a benefite should not onely remember it but requite the same liberally and fruitfully according to the nature of the earth vvhich rendereth more fruite then it receiueth seede Quintil. Homer as it is written in his life dyd neuer forget to requite a benefite receiued and oftentimes gaue thankes to his good benefactors Mentor Phenius Tychius and Mentas who releeued him in his miseries The Egyptians of all vices most abhorréd ingratitude in which as Tully sayth all wickednesse is contayned Thou canst not cal a man by a worse name then to say he is an vnthankfull person Chilo Plutarch interpreteth Pythagoras Symbole of not receiuing of Swallowes that a man ought to shunne vnthankfull people Xenophon among the prayses which he gaue vnto Agesilaus reputed it a part of iniustice not onely not to acknowledge a good turne but also if more bee not rendered then hath beene receiued VVho soeuer receiueth a benefite selleth his owne libertie as who would say that heâ— made himselfe subiect to render the like The lawes of Athens Persia and Macedonia condemned the vnthankfull person to death It is written of Phillip the French King thaâ— he put one of his souldiours out of pay and proclaimed him a villaine because hee vvas found vnthankful and caused him to be marked in the forehead with the word vnthankfull In the old tyme liberties and franchises for ingratitude were reuoked Est aliqua ingrato meritum exprobrare voluptas Ingratus qui beneficiuÌ„ accepissesse negat quod accepit ingratus qui id dissimulat rursum ingratus qui non reddit at omnium ingratissimus est qui oblitus est Of Pride Defi. Pride is an vnreasonable desire to enioy honours estates and great places it is a vice of excesse and contrary to modestie which is a part of temperance HE that bruseth the Oliue tree with hard yron fretteth out no oyle but water and he that pricketh a proude hart with perswasions draweth out onely hate and enuie It is impossible that to a man of much pride Fortune should be too long friendly It chaunceth oftentimes to proude men that in theyr greatest iolitie and vvhen they thinke theyr honor spunne and wouen then theyr estate with the web of theyr life in one moment is suddainly broken It is natural to proude men to delight them selues and to set theyr whole mindes vppon vaine desires VVhere least desert is there is most pride Men that haue their thoughts hie and theyr fortunes lowe liue alwayes a pensiue life Pryde should of young men be carefully auoyded of old men vtterly disdained and of all men suspected and feared Socrat. Pryde hath two steps the lowest blood the highest enuie Pryde eateth golde and drinketh blood climeth so high by other mens heads that she breaketh her owne neck It is better to liue in lowe content then in high infamie more precious is want with honestie then wealth with discredite Aspyring pryde is like a vapour which ascendeth high and presently vanisheth away in a smoake Plut. A proude hart in a begger is like a great fire in a small cottage vvhich not onely warmeth the house but burneth all that is in it Men that beare great shapes and large shadowes and haue no good nor honest minds are like the portrature of Hercules dravvne vpon the sands The more beautie the more pride and the more pryde the more precisenes Pride is a Serpent which â—lilie insinuateth herselfe into the minds of men Extoll one of base stocke to high degree no man liuing will sooner proue more proud then he An ambitious body will goe farre out of the right way to attaine to the height which his hart desireth S. P. S. Pride is the mother of superstition The proude man seeking to depresse an other man in stedde of superioritie attayneth indignity Pride enuie and impatience are the three capitall enemies of mans constancie Augu. Pride is alwayes accompanied vvith follie audacitie rashnes and impudencie and as Plato sayth with solitarines as if one woulde say that the proude man is abandoned of all the world euer attributing to himselfe that which is not hauiug much more bragging then matter of worth S. Augustine compareth a proude man to a shyppe without a Pylot tossed vp downe vpon the seas by the winds and tempest The sonne of Agesilaus vvrote vnto King Phillip who much gloried in some of his victories that if he measured his shadow hee should find it no greater after the victory theÌ„ it was before Herod glorying in his apparrell and the honour that was done vnto him was suddainlie smitten and shortly after eaten vp vvith wormes King Lewes the eleuenth was vvont to say vvhen pride was on her saddle mischiefe and shame was on the crupper Iulius Caesar was so proude as he would often say that whatsoeuer pleased him should stand for a law Pride dyd first spring from too great abundaunce of wealth Antist Chrisippus to rayse an opinion of knowledge to himselfe would sette forth those bookes in his owne name a fault common in our age which were wholy written by other men Husbandmen thinke better of those eares of corne which bowe downe and waxe crooked then those which grow straight because they suppose to finde more store of graine in them then in the other It is the propertie of proude men to delight themselues in theyr owne foolish inuentions Hermes Hee that knoweth himselfe best esteemeth himselfe least Plato The spring of pride is lying and the fountaine of truth is humilitie The glory of a proude man is soone turned to infamy Salust The proude man thinketh no man can bee humble Chrisost. It is a hard matter for a rich man not to bee proude If a proude rich man may scarcely be endured vvho can away with a poore man that is proude Aug. Apricus King of Egipt was so insolent that he vvould say there was neyther God nor man could dispossâ—sse him of his kingdome but shortly after Amasis put him by it and â—e was strangled of his owne subiects The proude man resembleth the Fisherman in Theocritus who satisfied his hunger with dreames of gold The pride of vnquiet and moouing spyrits neuer content themselues in their vocations Perdicas Pompey could abide no equall and Caesaâ— could suffer no superior Themistocles tolde the Athâ—nians that vnlesse they banished him and Aristides they should neuer be quiet Perdita tunc vrbi nocuerunt secula postquam ambitus est luxus et opum metuenda facultas transuerso mentem dubiam torrente tulerunt In rebus prosperis et ad voluntatem nostram fluentibus super bia magnoperé est fugienda naÌ„ vt aduersas res sic secundas immoderate ferre leuitatis est Of Prodigalitie Defi. Prodigalitie is the excesse of liberalitie which comming to extreamitie prooues most vicious wasting vertues faster then substance and substance faster then any vertue can get them PRodigalitie vvithout care vvasteth that which diligent labour hath purchased Prodigalitie is called the fire of the minde