to the disgrace of nature Beauty that breedeth loue is the forgetfulnesse of reason and their wits are troubled with the studie of idlenes Beauty in a strumpet is a faire ripened fruit to please the eye but if it be rotten at the hart it cannot relish the taste Beauty of women ouercomes the weaknes of husbands whereupon Themistocles son merily vpon a day brake out into this pretie speech touching his mothers power in the state What I will my mother will what my mother will Themistocles vvill and what Themistocles will the people of Athens will Beauty is one of the three things that alters the condition and nature of man for Aristotle obserued that pride women and wine ouercame all the world Beauty of Apame in Esdras ouerawed Darius greatnes For as hee tooke her in his armes to gaze vpon shee would take the crown off his head to play withall sometimes putting it on her owne and then againe on his Beauty is held a diuine grace and of the ancient Phylosophers much esteemed For Socrates named it the tyrant of short time Plato a priuiledge of nature Theophrastus a silent deceit Theocrites a delightful hurt Carneades a solitarie kingdom Domitius said nothing was more gratefull Aristotle a tongue-tied eloquence Homer the glory of nature and Ouid a grace of God Beauty of the world pleaseth the eye of nature but the contemplation of heauen rauisheth the soules of the Elect so that there is great difference in outward and spirituall beauty Beauty and comlinesse euen make beasts proud for when a horse is young vvell shaped perfectly managed and richly adorned he is as proud of his own beauty as his master that hath him to serue his turne Beauty of a new house may consist in outward building faile in seruiceable continuance when an old Castell is stronger for defence and will endure to the owners profit Beauty of the proudest is momentary for age sicknes are her enemies that many times they preuent her ostentation with vntimely accidents Beauty sooner ouercommeth old men then enflameth youth for old wood doth sooner burne then greene sticks But then it is strange how ridiculous they make their grauity which should rather be imploied to study in bookes for wisedome then looke on babies for recreation Beauty of a curtisan is a meere trap to deceiue one and a worse danger for the one peraduenture catcheth but our goods or bodies but the other rauisheth both our senses and harts Beauty is a very Lamia of wit for Samocratius Nigidius and Ouid writ many bookes of the remidies of loue and vsed none themselues So they all three died persecuted and banished not for those offences they committed in Rome but for the loues they attempted in Capua Beauty of curtizans cannot be auoided but by flying the conuersation and eschewing the occasion for in causes of loue wee doe see many escape that absent themselues but very few that tary abide it Birth Birth to the bodyes life doth entrance giue And Death vnto the soules then die to liue BIrth bringeth life into light a good life is better then a learned for hee knoweth enough that from his birth keepeth an vnspotted conscience Birth is like a messenger of gladsome tydings for how euer the night may be full of sorow yet ioy commeth in the morning that a man-child is brought into the world Birth life enioy the vse of sence but the soule hath the vse of reason and therfore as the reasonable soule is more precious then life so ought the life to bee spent to prouide and regard for the soule Birth bringeth vs into a laborinth of sorowes and therefore not to bee loued when death is but a short paine and therfore not to be feared Birth and life full of offences make men miserable but to die vnfaithfull is vnpardonable 〈…〉 to be borne to destruction and 〈◊〉 to die 〈◊〉 then liue without 〈◊〉 but when a happy life and godlie end conclude our time then is the soule at rest Birth is the cause of life in this 〈…〉 cannot warrant how long For 〈…〉 life is but a span and the continuance but a shadow so that nothing is so vncertaine as life nor so sure as death Birth setteth the loome of life 〈…〉 whereon we 〈…〉 many daies and many dangers Birth is the cause of 〈…〉 of many fathers yet 〈…〉 who is the 〈…〉 answered the 〈…〉 lies of which 〈…〉 the world Birth and 〈…〉 thinke of any 〈…〉 remember 〈…〉 is a meere birth 〈…〉 Birth of friendship 〈…〉 kindnes so that 〈…〉 dies loue and 〈…〉 Benefits Vnthankefull men hurt others for they let The hand of Grace to pay kind Natures debt BEnefits without all exaction require all thankfulnesse we must therefore blesse God for his bounty be ioyfull in his mercie and faithfull in our loue toward him for both Benefits haue sometimes a taste of bribery and there is a fault both in the giuer receiuer if honour be thereby purchased Benefits of magnificence are not measured by the smal desert of the receiuer but the noble bounty and disposition of the rewarder so Alexander giuing a citie to an inferior person who thought it ouermuch for his merit answered him that though it was too much for him to receiue it was not too much for Alexander to giue Benefits growe weary euen in common passages when men bee ingratefull but to make comparisons for good turnes breedeth an euerlasting hatred Benefits that are weake make a mans trauaile greeuous and when they seem wrested perforce they lose a grace in their acceptation whereas a timely reward is like raine to a barren land or a pleasant shewer in a distempered drought Benefits haue an excellent sound in their signification Etimologie for being deriued of bene-faciens or doing well they must needs do well that bestow good turnes as they doe not amisse that deserue them Benefits makes beasts remember their benefactors For in the story of Andronicus the slaue when he was to be cast into the Lions denne at Rome the principall and strongest amongst them not onely abstained from hurting him himselfe but kept others apart from any outrage against him And this was the cause this Lion he had healed long before in Affrica when he ran from his M r. and hid himselfe in his caue which now remembred him in requital in Rome when he was there to be deuoured The story is in Aulus Gelius and enlarged by Gueuara in his Epistles Benefits bestowd without desert shew some want of iudgement but receiued without requitall or thankfulnesse absolutely conclude an vnmannerly and ill conditioned man Benefits in time are the true blessings of friendship otherwise they may come when wee need them not and so lose the grace of acceptation or too too late and so lose the life of their effects thus an early frost is ill for fruit and great raine noysome in haruest Benefits from God are blessednesse in this life and eternitie hereafter
man is chuâ—l shâ— for kâ—owing nothing but plaine honestie he prâ—ctiseth the same and making a wonder at flattetery and ceremonies hee either absenteth himselfe or comming abroad vseth his owne customs The Country man is the nurse-childe of warre for whereas a souldier must endure misery and wants it may be done the better if the body be accustomed to labour and sparing Country life is vnapt for cunning for when a husbandman would practice deceit hee resembleth the fielde-mousâ— that would faine come into the Merâ—â—ants buttery with the City mouse to seed vpon beâ—teâ— and delicater viands then his countrey 〈◊〉 bâ—â— when the Butler came rushing in the citie mouse had his place of retyring â—he other knew not where to goe and so continued in a great perplexitie till set at liberty he would aduenture no further to hazard his safetie to liue sweetlie by subtiltie Country life is blessed in imitation of nature for they vse the night for rest and the day for labour whereas idle liuers incurre the woe in the Prophet by making day night and night day sitting vp by candle light in pleasure and sleeping in the sunne-shine in idlenesse Country life is seasoned with experience for he saith not to his seruants Goe yee but Let vs goe if hee cannot doe so hee were better keep the plough at home and his cattell out of danger For the eye of the master maketh the field rich and the horse fat Countrey life hath a touch of pride for how-euer the huswise bee attyred at home shee will goe as neat and cleanlie as shee can to the market as finelie to the Church though a carnation girdle a silke apron a hat lined vvith veluet and a fringd paire of gloues are ornamentâ— for a fiue hundred pounds portion and in this generally the excesse of women deserues restraint and limitation that they spend not aboue their husbands reuenew nor exceede their place and proportion Countrey life is euery way commendable vvhen it comes in her ovvne colours but to aduenture on the Cities nicetie the Courtiers brauerie the Gentlemans libertie the Souldiers prodigalitie the I awiers cunning and the Merchants subtiltie resembleth a hansome woman that to follow the fashion spoileth her face by painting A Countrey man in times past did not knovve what Vsury meant but by heare-say for many a good house-keeper liued well loued his vvife brougâ—t vp his children paied his seruaunts 〈◊〉 ged the taxes gaue almes and inuited his neighbours yet neuer â—avv tâ—nnepounds at once in his coffers nor â—uer desired more then meanes of in honest life A Country man is thus farre a good fellow he will meet you at the Alehouse to make merry at the market to bargaine at the faire for prouision at the Church to pray at the field to doe his worke and at the next Pariâ—n to renue his acquaintance but will sildome come to your house or inuite you to his lest a greater charge come vpon him and the spending of time hinder his necessary businesse Country life is peaceable and he that will serue God quietly may there bee exempted from the worlds vanitie though not from the diuels subtilty Cuckold T is not the name so full of game I feare But hate the falshood and a forraine heire A Cuckold is a kinde of creature as mad fellowes say which God neuer made man cannot endure women cannot iustifie the diuell cannot challenge the world cannot banish nor time cannot alter A cuckold is a deuise of the diuell against the peace of mankind for as at the first he caused the woman to deceiue the man to his vtter condemnation now hee instructeth her to abuse man to his infamous derision A cuckold is an vnpreuentable destiny the breach of loialtie and an vnsufferable wrong not for the losse of credit in himselfe but for feare of bastardie in his children For when a wife care once play the whore the man dare neuer after trâ—sâ— her and euen those children which by probability are his own shall be euer after subiect to suspition A cuckold hath many signifiâ—â—nt explications but onely one true definition which is when a man hauing maried an honest maiden findeth her afterward transported with the loue of another and onely one other who diuideth the stakes and conuerseth in friendship A cuckold is abused with this secret of nature to loue him best that 〈…〉 wife and trust him most tha◠〈◊〉 soonest deceiue him A cuckold many times takes vp◠〈◊〉 owne clothes to bee beaten for in bringing wanton company to a wanton woman it is as putting fire and toe together Nay such is the basenes of some men that they marry wiues of purpose to make them whores and care not for any reputation so they may liue at ease and riot by their dissolution A cuckold thinks himselfe safe if he can auoide the name of wittall For hee thinks men may conceiue much water goes by the mill which the Miller knowes not of and an honest man may bee ignorant of his wiues wickednesse but to giue way to filthinesse and yeeld to a wiues prostitution is a beastialitie contrary to nature and reason A cuckold is mocked with hornes because of double iniury another man lyes with his wife and his child hath two fathers A cuckold that knowes it not is questionlesse of a good beliefe and so beares with that he cannot remedy but hee which knowes it is of an admirable patience endures more then man can suffer Death I am the end and yet beginning too Of life for life then take heed what you doâ— DEath oftentimes maketh the simple heart afraid vvhile the faithfâ—ll soule is halfe way at heauen and ready to meet with God Death maketh the wicked to raue vvith feare of their damnation whilst the righteous are rauished with ioy of their dissolution and neerenesse to heauen Death is no more to be feared then age for one followeth another and 〈◊〉 of both to bee preuented by any â—â—iendshippe authoritie wit force or entreatie Death in it selfe is indifferent to all 〈◊〉 much the more dangerous by how much we are afraid of it and knowe not what followes Death depriueth a worldly man of all â—is treasure but the diuell cannot robbe the faithfull of his comfort Death may boast of famous and gorgeous sepulchers but no man would willingly be buried in them for what man had not rather liue in a narrow houell then in a large sepulcher Death hapneth to young men suddenly to old men timely It stands vpon old mens thresholds behind young mens dores before old mens faces behind young mens backs young men may die soone old men may not liue long Death commonly presents the rich vvith feares the poore with comforts concerning their future estates For she tels many poore men who are buried in Church-yards that their soules shall rest reioyce in heauen and many rich men who are buried in stately sepulchers that they shal be tormented in hell Death well
battaile or great peece of seruice they were put to the worst and driuen to slight by Scipio Aemilianus at their sitting down they were reprehended by their leaders in great rage for their base cowardise with these words are not these the Romane sheepe that we haue so often beaten home to their foldes to which the souldiers made this answer they are indeed the same â—â—eepe but they haue changed their shepheards meaning they had now more valiant Commanders Valour is so great a friend to learning that that it will answer in her behalfe vnterrified with swearing or swaggering for so a noble young Gentleman much giuen to learning and a great louer of study sitting one day amongst his bookes was visited by a more hot braine then wise witted gallant a neighbour of his who at his comming vnto him vsed this speech What still at thy booke euer amongst the dead come abroade and liue with the liuing Oh answered the yong Gentleman I am sorry to heare thee say one thing and prooue another for my bookes are dead in show but full of life indeede and thou doest liue in shew but to vertue the true life thou art dead Valour holds vp the sword of Iustice and maketh life to shine with a lustre of honor as the starres through the cloudes Valour raiseth meane men to order of her seruice and degrees of militarie renowne so it be seasoned with experience and vnderstanding otherwise to see a yonger soldier preferred before another breedes repining and how euer fauour and authoritie may proceede per saltum yet it is a meere wrong Vertue I make true honour worthie truest praise And from the dust the humble I do raise VErtue hath a countrey in heauen and when she commeth on earth she is like a traueller that goeth to a friend to perswade him to change his dwelling for a better Vertue maketh life famous and death glorious and he that neglecteâ—h her is a foole but he that hateth her is a diuell Vertue in youth maketh age honorable and in age maketh death memorable it is as harmony to life and a sweet Diâ—pason in musicke to the comfort both of the players and standers by Vertue in misery is the ioy of the wicked as wickednesse in prosperity is the griefe of the godly which makes me remember a saying of a Phylosopher to Phalaris the Tyrant who reprehended him for weeping at the death of his friend as being a principle against true Phylosophy but he very confidently replied I weepe not O Tyrant that the vertuous doe die but that the vicious doe liue and such as thou dost gouerne Vertue is blemished with vaine-glorious ostentation but to boast of wickednes and vice is the top of sinne and most abhominable to God and good men Vertue in a Prince is the subiects ioy and the peace of all estates is conserued by vertuous administration marâ—â—all discipline due execution of lawes worthy aduancing to preferment couragious suppressing the insolent and resolute constancy to mainetaine true religion and ciuell administration all which must be performed by vertue and cannot be done without her direction Vertue of the wise is to be beloued the life of the vertuous to be gracious the seruice of the faithfull to be rewarded and the honour of the valiant to be aduanced Vertue maketh the minde of man to thinke right vpon God and to doe right amongst men so that true Vertue beginneth by good motions good motions proceed to resolute meditations resolute meditations must bee expressed by orderly wordes orderly wordes must goe forwards to effectuall deeds effectuall deeds to constant perseuerance and perseuerance must knit vp the life with the indissoluble knot of eternall fame Vertue is most graced by mercy and pitty for therein doe men come neerest the diuine nature whilst tyrants on earth breath nothing but blood and reuenge Vertue buildeth vpon hope of reward and honour is a great spurâ—e to vertuous endeauors Vertue hath her greatest lustre compared to the vicious as starres shine brightest in the darkest night Vertue of the soule dimmeth the beauty of the body as the brightnes of the Sunne diminisheth the light of a candell for vertue will appeare in despight of enuy yet must men take heed of polluting veâ—tue with the lest crime for a staine is not so soone seene in a course cloath as in pure linnen Vertue is gracious in the beginning famous in the proceeding admirable in the end and glorious in the memory euen after death Vertue in the depriuation thereof leaueth the soule more bare then the naked body Vetue is like a mirrour for as when a man looketh in a glasse and thereby discouereth the spots and staines of his face so through vertue doe we behold the imperfection of nature and the deformity of sinne Vertue cannot bee obtained without an industrious heart and painefull pursuit â— therfore let no idle person euer thinke to attaine vertue by following vanity for a shadow in shew cannot produce a substance in effect Vertue is the gift of God but gotten by industry Warres I am a scourge of sinne how ere I seeme Vniust and barbarous as fooles esteeme VVArres that are bloody make euen the peace wofull and those are accursed that are sowers of ciuell discord Warres dispeople Countries deuast Cities defloure Virgins rauish Matrons ouerthrow Common-wealthes ruinate husbandry spoile Merchants empouerish the Trades-man and turnes topsie turuy the whole Kingdome Warres are sent as a Nurse and punishment of sinnes and because sinne doth euer encrease till the last houre there will neuer be a generall peace Warres attempted through ambition or vaine-glory doe commonly end to the preiudice of the beginner but if to propulse iniuries then the decider of all controuersies commonly carrieth the cause with the innocent parties Warres are leuied to maintaine peace for as a sword is an instrument of defence and a cloake a shelter for the raine so men vse wars to keepe themselues from the stormes of vtter ruine by forren enemies or priuate subuersion by ciuell or if you will vnâ—iuel friends Warres that grow vpon ambition are like to bee terrible but a luxurious peace is as miserable Warres are pleasing in conceit or for outward brauery to the vnexperienced as peace is vnpleasant to a troublesome spirit Warres are fearefull in the very rumour much more in the terrible effects for though the Drumme and Trumpet ye elda braue sound yet doth the Musket and Pike giue a killing blow Warres are commonly forren or domestick the first may bee propulsed by like forces but the other must be preuented by cautelous endeauours and both in the beginning as we doe the bursting out of riuers which otherwise will spoile all with their violent ouerflowings Warres cannot be maintained without men Men cannot be got without money mony cannot be leuied without taxes and impositions taxes cannot be paid without obedience nor obedience shewed without loue and hearty inclination to the Prince Warres resemble the eyes and
ended is birth to eternity and a true faith purchaseth felicitie Death is not to be feared when it deliuers from misery 〈◊〉 be refused when it leads to endlesse felâ—â—ity Death of a good 〈◊〉 is the misâ—ry of a good seruant 〈◊〉 of a good father the ioy and reioycing of a reprobate childe but hee is not worthy to liue that is sick of the father Death both vntimely and shamefull is commonly the end of theeues and lechers For thé one furnisheth the hatefull gallowes and the other is commonly finished by lothsome surgery Death vndesired of age sheweth little feeling of grace as youth doth little signe of good nature or breeding that doth not loue and reuerence his elders and betters Death endeth the sorrowes of the righteous and beginneth the miseries of the wicked Deaths musick is sounded when wee beginne the song with sighs end it vvith sobs and keepe time with teares Death belongeth to him that killeth his enemie but hell to him that killeth himselfe Death is one and the same to all how-euer diuerse Nations differd in their seuerall burialls and sepulchers Death amoÌ„gst the Salamines Agarens had an extreame enmity for they were buried with their backs turned one against another so that if in life they were enemies after death they scarce remained friends Death amongst diuerse Nations had as diuerse entertainements For the Hircanes washed their dead friends bodies vvith wine and afterward annointed them with oyle which they kept to eate and drinke The Massagetes drew forth the bloud and did drinke it burying the bodies The Caspians burnt the bodies to ashes which they did afterwards drinke in wine so that the entrailes of the liuing was the sepulcher of the dead The Schithes buried no man without one aliue were ioyned with him which if any friend denied a slaue was bought to maintaine the custome And so in many other Nations according to the seuerall conditions of life they had as many deuises of buriall Yet death is but the priuation of life in all Death of good children woundeth the Parents harts but the life of a wicked wife is the woe and misery of marriage so that in such a case it were better to be honestly dead and worshipfully buried then liue to be continually tormented Death eternall and life abreuiated is the reward of the wicked and damned Death makes an end of all liuing creatures whereas derth destroieth but some kingdomes warres depopulateth but some countries fire coÌ„sumes but some cities Death is so much the more grieuous to the rich by how much they made more account of long life For when a man shall bid his soule to liue at rest what a terror is it to haue it taken from him that night But life is irksome to the miserable because they cannot liue as they should nor die when they would Death of sutes proceeds from denialls and they commonly come by corruption of bribes and delayes are the miâ—eries of hope vnkindnes the scourge of loue and combersomnes the breach of friendship Death and murther are wrought by vnskilfull Physitians and ignorant idle or ill-liuing Ministers the one receiues money to kill the body the other benefices to destroy soules either for want of good Sermons or by corrupt examples of their loose and lewd liues Death is often wrought by meere conceit of a faint heart as the fight of a drawn sword is formidable to a coward Death is sweet to a quiet conscience when life is irkesome to a distempred minde Death that is honorable is farre to be preferred before an ignominious life and life that is vntainted cannot but end with a glorious death in both necessity must preuent disquiet and hope of heereafter good extinguisheth the griefe of present bad Death is no way hurtfull in it selfe but the manner and the cause makes it most irkesome and odious Diseases The minde and body subiect are to sin And so to sicknesse but the worst's within DIseases amongst the Greeks were preuented without physick when they did gather sweet herbes in May were let bloud once a yeere did bathe once euery moneth and also did eate but once a day Diseases torment the flesh as sinne woundeth the soule patience applyed to the one and repentance to the other if applyed in time will preuent destruction Diseases vnfelt of the patient are like sinnes vnthought of by the reprobate Diseases at Ephesus were cured vvithout money or other instruction then their own experience and reading for the tables of medicines were hanged in the temple of Diana for euery man to read and such as had iudgement to practice Diseases are a bridle to the flesh and pull down the pride of lust yet sinnes that infect the soule are farre more dangerous Diseases are not easily and lightly cured when the patient is either inordinate or vnrulie the Physitian ignorant or vnfortunate and the medicine ill compounded or vntimely Diseases that continue are grieuous to nature as wants vnsupplied are wofull to reason Diseases are not cured in one body so soone as in another nor are the same medicines to be applyed to all constitutions alike at all times and vpon the same occasions Diseases most times are bred by gluttonie except such as growe from infirmity and when the appetite is choaked the stomack is made sick whereas hunger beeing orderly fed and nature moderatly supplied preuenteth that distemprature which shall tend to sicknes Diseases of cruelty are the gowt collick toothach stone and strangury but of senselesnesse loue and the lethargie Diseases haue had new names with new times and although in truth they haue been one the same yet are men so subiect to varietie that they must still say It is the new disease haue new physick and entertaine new Doctors Diseases are bred by infectious aire as a venomous tongue may procure death Diseases of the minde are bred by opinion which beguiles vs with a false taste of true happinesse for false opinion leads vs into vaine delight which is indeed the superfluitie of desire and enemy of nature Diseases are not cured without medicine nor fooles made wise without instruction which neglected the one may die in his griefe the other run mad in his folly Diseases are most dangerous that are not preuented betimes for if the bodie be corrupt they pull on still diuerse infirmities so that it many times chanceth that when a Physitian hath healed that disease which he was sent for yet the rest remaining bred by the former procure the ruine of the body Diseases and wounds are of one nature both resemble the conditions of sin for if diseases continue long putrifie they cannot be healed without corasiues and sharp burnings no more can a long sinner and corrupted heart come to heauen without true contrition or repentance troublesome afflictions Diseases weaken the body but sin ruines the soule Diseases of the body may be sometimes cured if the causes be apparant but the torment of a guilty
the mother loued extraordinarie shee so stomacked the matter that finding her sonne the suruiuing King asleepe shee stabd him to the hart Enuy is not to be trusted nor reconciled for questionlesse at an opportunity her malice will returne and doe a mischiefe if shee can Folly I am turn'd Goddesse and haue sacrifice Of men and women now turn'd Butterflies FOlly which in Scripture is the same with sinne maketh the pride of the flesh swel to lust and then asswageth it with wounding the soule but wantonnesse is ouercome when the wise grow temperate and continent by vertuous disposition and conuersation Folly maketh men weepe because they were not borne a thousand yeeres agoe nor can liue a thousand yeeres after yet it is worse folly to thinke there is no being after death no hell nor heauen which can not be conceiued but by Atheisme It is the Athisticall foole that saith in his hart There is no God Folly makes fooles proud of gay coates and so the apparrell be gawdie it neuer cares though it be painted cloth or guilt leather Folly is shown when a man may be wise and will not thinketh himselfe wise and is not supposeth other fooles that be wise indeed He would be wise but cannot take any paines with his addle wit Folly makes vs not feare sinne keepes vs in loue of vanitie loseth time about trifles and bringeth her followers to scorne and confusion Folly makes a man prattle with lesse delight and more hurt then a Parret and other birds that speake but as they bee vrged and taught but fooles runne at randome without enforcement or reason and such a glib tongue is for the most part as void of truth as it is of discretion Folly both wanteth vnderstanding in it self and scorneth counsell from others Folly thinketh it selfe wise and is not and so is as short of wisedome as he which supposeth hee is at his iourneys end and is but halfe way Folly loseth her wits in a wood by prying into other folks thoughts but yet to hate the simple is wicked subtiltie Folly beateth the aire with words but wise men penetrate the senses with matter Folly makes him lose his wits in his way that trauels further then hee can returne but he that sits still and does nothing is vnprofitably borne yet better to bee a foole then a knaue and to sit still then rise to doe mischiefe or walke to practice reuenge Folly makes one care for that which is needlesse and neglect that which is necessary Folly will not be taught any reformation and hee that goes about it loseth his labour as hee that would wash an Aethicp white loseth both his sope his water Folly maketh men vncapable of schollership and to nimble spirits are as dangerous to deale with for wit and folly are commonly maried together vnlesse discretion askes the banes and giue them orderly in the Church Folly presumes of ouermuch goodnesse and seeth not his owne nor cares to doe another hurt Fooles are not to be troubled aboue their capacitie no more then a dwarfe should striue to reach heauen with his hand Fooles are more troubled with opinion then matter subiect to feare rather then faith yet sometimes for lack of discretion vnapprehensible of danger and so as desperate runne into irrecouerable perill Folly maketh men esteemed pratlers for fiue causes much speaking false speaking idle speaking desire of speaking when hee should hold his peace and not speaking at all when he ought to declare his mind Folly sheweth a shallow braine in babbling quicquid in buccam without discretion in boasting of knowledge without moderation in reuealing secrets to euery vnwise or vnworthy acquaintance without distinction in flattering him as a choice friend and onely man whom hee would trust with such a thing which hee could not keepe himselfe when it was in his keeping Folly proceedes from simplicitie of iudgement wantonnesse of disposition or idlenesse of liuing in all which a well-meaning man many times may be taken Folly is not heere meant of naturall Idiots in whose difference from other men God setteth out his glory by such varietie but of such as either counterfet for worldly respects or are obstinate of diuelish despight or are ignorant indeed for want of instruction or good will to learne Fooles are some-times Fortunes minions but wisedome is truly if not onely precious and is of the more reputation by how much lesse it is more common Folly lies couched at Fortunes feet as she rides at triumph in her Chariot and when she riseth to visit the world Folly catcheth hold of her skirts and will goe with her or cry like a baby for being left behind her Folly setteth all men on worke against the great voiage wherein the ship of fooles is Admirall of the iourney Folly speakes much and knowes little reads much vnderstands little spends much hath little so that in little time hee must needs be little worth Folly makes a wise man in hope of a nigh way to leaue the high way and to finde a by-way let him thanke himselfe if it prooue a wry-way Fooles villaines are commonly exempted from sorrow for the one cannot and the other will not take thought Fooles are not to be affected least they disgrace thee nor wise men to bee abused least they reprehend controle thee Folly cannot hide herselfe from discouery for though she apparrell herselfe neuer so demurely looke soberly goe grauely and still fit quietly yet will shee be speaking to no purpose and euen in the manner of deliuery discouer her folly Folly may come by want of education by ill accident or by natiuitie but vvhen it is counterfet it proceedes from meere knauery Fortune Oft am I idle yet my wheele still ply To bring the high to lowe the lowe to hie FOrtunes wheeles are full of cogges driuen with vncertaine windes vaine desires venturous braines violent hands haue vnworthy wonderous and ridiculous euents Fortune when she is feared flowteth the weaknes of your faith but once braued flincheth at your fortitude Fortune hath many Emblemes as standing on a wheele which turning about mounteth the begger to the top and whirlâ—â—h a Prince to the bottome and so she shewes her inconstancie Fortune is painted blinde as if she saw not where shee distributed her fauours nor cared not to whom and so shee shewes her impartiallitie Fortune is deciphered with a hairy â—â—retop and a bald head behind to signifie that we must not let slippe any good occasion but take all times to doe our selues good and so she shewes her opportunitie Fortune is figured naked and cares not to be cast into the Sea fore she can saue her selfe without swimming so she shewes her power Fortune resembles a woman who commonly plays with men as the bodie with the shadow runne thou away and it followes thee follow thou it and it flies from thee and so she shewes her peeuishnesse Fortune standeth on the globe of the world as if she
both for the purge the vomit to cast the cruditie out then setling the stomack Order altred in nature distempers the body but peruerted in vertue damneth the soule Order is disturbed when nature is peruerted as when Sommer is cold or Winter hote so that the seasons of the yeere fall out so contrary that they are pleasant or profitable to no body Order climbs vp the mountaine with labor but teacheth you to come downe againe with discretion and leisure Order teacheth the eyes to direct the feet the hands to feede the mouth the mouth to fill the belly the belly to satisfie the entrailes and euery part to assist one another in due time and season Oathes Swearing contents no sense then what a diuell Is man to doe so ill for nought but euill OAthes haue been of great antiquitie for euen heathen Princes made their contracts vpon the assurance of oathes as you may read betweene Abimelech and Abraham who durst not offend God in the breach of the same Oathes haue assured damnation to the wicked for God did sweare in his wrath that they should not enter into his rest Oathes must not be made but by the name of God and then are they as dangerous to be broken as if you should rebell against him so then as you vvould auoide the name of traytor toward an earthly Prince you must take heed of the condemnation of rebel against the Prince of all Princes Oathes were foreseene by Gode himselfe to come to corruption and growe to abuse therefore was the law proclaimed to detaine vs in obedieÌ„ce to limit our tongues to curbe our vanitie to suppresse our idle talke to condemne our prophanation and aboue all to limit vs how farre wee might sweare and must be silent Oathes are many times abused euen to the eating them vp as a man will sweare by the bread and eate it by the drinke and drinke it but when hee comes to the candle he will refuse it Oathes are very forcible amongst most vnciuell people for in Ireland to sweare by their hand their fathers hand their Lords hand by Oneales hand such like are as forcible as if they called heauen and earth to witnesse Oathes taken in vaine are the more to bee condemned because of the greatnesse of the sinne and the easinesse to auoide it for of all other sins the naturall man can yeeld you a reason or if you will an excuse except swearing which being voluntary and not restrained is the more to be condemned because of the presumption and vnnecessary transgression Oathes vnnecessary are in themselues vnlawfull but in their violation abominable so that to so sweare is wicked but to forsweare damnable Oathes are meerely accoustomary wickednes or wicked coustome and thereby odious euen to the naturall and ciuill honest man Oathes haue tied all men to obseruation yet Euripides hath a saying that in cases of loue and soueraingtie an oath is not to bee trusted nor man to bee beleeued for so sonnes haue ouerreached their fathers and depriued them both of libertie and of life Oathes are the more dangerous by how much God is most holy and cannot endure to haue his name vnhallowed at any time much lesse by ordinary and audacious custome Oathes are the more fearefull by how much the casue is most friuolous for you shall heare euen vagabonds roagues and boies sweare with horrible libertie for trifels and slender occasions yea in their ordinary discourses as they goe in the streetes and walke in the fieldes Oathes and drunkennesse doe commonly goe together and being fearefully vnited make vp the diuels chaine to tie vs to damnation Oathes are monstrous in a woman in whom impudency ioyned with prophanation makes them the more odious and loathsome Oathes doe commonly depend vpon gaming wherein vnthriftines is ioyned with perdition for with the losse of time followes the losse of money the losse of reputation the losse of honesty the losse of faith and finally of saluation Pleasure I am the net of Hell except you looke For quicke preuention in true vertues booke PLeasures passe away with as great vanitie as there be passions and as many men as liue in the world haue their seuerall pleasures to content their mindes and recreate their bodies Pleasures hinder our heauenly exercises and are mayne enemies to contemplatiue studies Pleasures of the world should not be so eagerly pursued by men because they are transitory and vaine but the ioyes of heauen are euer to be thought vpon because they are euerlasting Pleasures delight the eyes with delicate obiects the eares with musicall harmonie the heart with ioy of health and the soule with the louely face of vertue Pleasure is a meere net of the diuell to catch a man that is idle but honest exercise preserues the body sets the minde on worke in some profitable study wherein asâ—uredly makes the labour easie and the attemptes runne on with pleasure and felicitie Pleasure must not so abuse vs as to spend the precious treasure of time so vnprofitably which we ought to imploy first to the benefit of our soules secondly for the augmentation and honour of our estates and fourthly for the reputation and credite of our persons fifthly for the helpe and comfort of our neighbour Pleasures are dangerous in their extremities yet is moderate mirth a recreation of body and minde musicke a diuine inuention hunting a martial imitation hawking a Princely pasttime riding manly and gracefull contentment and if skilfully performed an honourable ornament and infinite such like exercises followed in their fit and seasonable times increase health and strength and agilitie in mens bodies delight in their minds and relish and adapt both to better businesse Pleasure hath two great enemies an ouer eager desire and continuall feare for what we desire to enioy we are affraid to loose Pleasure of hunting consisteth in three chaces the Deer Fox and Hare but sinne hath the eescore times three which to hunt from our soules is happines to our selues heauenly ioy to the holy Angels Pleasure is but a further degree of contentment whence a willing trauaile is more pleasant then a forced ease Pleasure hurteth the flesh more then exercise as pride enuenometh the spirit aboue other more painfull sinnes Pleasure breedes a lamentable sorrow or a dangerous mutiney when the misery of a whole common-welth breeds the mirth of a few Pleasure is wretched that breedeth sorrow but it is a blessed sorrow that bringeth ioy Pleasure of riches in Christian mindes consisteth in commendable spending not in couetous hoording for if the poore starue the neighbour be needy the orphane complaine and the widowe shed teares what pleasure can it bee to thee to haue many bagges lying by thee and see them complaine and pine away in their necessitie Poetry I that doe make life ouer death to vaunt Can hardly liue without contempt and want Poetry was gratious when SalomoÌ„ made a loue song and with spirituall influence described heauenly secretes