ended is birth to eternity and a true faith purchaseth felicitie Death is not to be feared when it deliuers from misery 〈◊〉 be refused when it leads to endlesse felâ—â—ity Death of a good 〈◊〉 is the misâ—ry of a good seruant 〈◊〉 of a good father the ioy and reioycing of a reprobate childe but hee is not worthy to liue that is sick of the father Death both vntimely and shamefull is commonly the end of theeues and lechers For thé one furnisheth the hatefull gallowes and the other is commonly finished by lothsome surgery Death vndesired of age sheweth little feeling of grace as youth doth little signe of good nature or breeding that doth not loue and reuerence his elders and betters Death endeth the sorrowes of the righteous and beginneth the miseries of the wicked Deaths musick is sounded when wee beginne the song with sighs end it vvith sobs and keepe time with teares Death belongeth to him that killeth his enemie but hell to him that killeth himselfe Death is one and the same to all how-euer diuerse Nations differd in their seuerall burialls and sepulchers Death amoÌ„gst the Salamines Agarens had an extreame enmity for they were buried with their backs turned one against another so that if in life they were enemies after death they scarce remained friends Death amongst diuerse Nations had as diuerse entertainements For the Hircanes washed their dead friends bodies vvith wine and afterward annointed them with oyle which they kept to eate and drinke The Massagetes drew forth the bloud and did drinke it burying the bodies The Caspians burnt the bodies to ashes which they did afterwards drinke in wine so that the entrailes of the liuing was the sepulcher of the dead The Schithes buried no man without one aliue were ioyned with him which if any friend denied a slaue was bought to maintaine the custome And so in many other Nations according to the seuerall conditions of life they had as many deuises of buriall Yet death is but the priuation of life in all Death of good children woundeth the Parents harts but the life of a wicked wife is the woe and misery of marriage so that in such a case it were better to be honestly dead and worshipfully buried then liue to be continually tormented Death eternall and life abreuiated is the reward of the wicked and damned Death makes an end of all liuing creatures whereas derth destroieth but some kingdomes warres depopulateth but some countries fire coÌ„sumes but some cities Death is so much the more grieuous to the rich by how much they made more account of long life For when a man shall bid his soule to liue at rest what a terror is it to haue it taken from him that night But life is irksome to the miserable because they cannot liue as they should nor die when they would Death of sutes proceeds from denialls and they commonly come by corruption of bribes and delayes are the miâ—eries of hope vnkindnes the scourge of loue and combersomnes the breach of friendship Death and murther are wrought by vnskilfull Physitians and ignorant idle or ill-liuing Ministers the one receiues money to kill the body the other benefices to destroy soules either for want of good Sermons or by corrupt examples of their loose and lewd liues Death is often wrought by meere conceit of a faint heart as the fight of a drawn sword is formidable to a coward Death is sweet to a quiet conscience when life is irkesome to a distempred minde Death that is honorable is farre to be preferred before an ignominious life and life that is vntainted cannot but end with a glorious death in both necessity must preuent disquiet and hope of heereafter good extinguisheth the griefe of present bad Death is no way hurtfull in it selfe but the manner and the cause makes it most irkesome and odious Diseases The minde and body subiect are to sin And so to sicknesse but the worst's within DIseases amongst the Greeks were preuented without physick when they did gather sweet herbes in May were let bloud once a yeere did bathe once euery moneth and also did eate but once a day Diseases torment the flesh as sinne woundeth the soule patience applyed to the one and repentance to the other if applyed in time will preuent destruction Diseases vnfelt of the patient are like sinnes vnthought of by the reprobate Diseases at Ephesus were cured vvithout money or other instruction then their own experience and reading for the tables of medicines were hanged in the temple of Diana for euery man to read and such as had iudgement to practice Diseases are a bridle to the flesh and pull down the pride of lust yet sinnes that infect the soule are farre more dangerous Diseases are not easily and lightly cured when the patient is either inordinate or vnrulie the Physitian ignorant or vnfortunate and the medicine ill compounded or vntimely Diseases that continue are grieuous to nature as wants vnsupplied are wofull to reason Diseases are not cured in one body so soone as in another nor are the same medicines to be applyed to all constitutions alike at all times and vpon the same occasions Diseases most times are bred by gluttonie except such as growe from infirmity and when the appetite is choaked the stomack is made sick whereas hunger beeing orderly fed and nature moderatly supplied preuenteth that distemprature which shall tend to sicknes Diseases of cruelty are the gowt collick toothach stone and strangury but of senselesnesse loue and the lethargie Diseases haue had new names with new times and although in truth they haue been one the same yet are men so subiect to varietie that they must still say It is the new disease haue new physick and entertaine new Doctors Diseases are bred by infectious aire as a venomous tongue may procure death Diseases of the minde are bred by opinion which beguiles vs with a false taste of true happinesse for false opinion leads vs into vaine delight which is indeed the superfluitie of desire and enemy of nature Diseases are not cured without medicine nor fooles made wise without instruction which neglected the one may die in his griefe the other run mad in his folly Diseases are most dangerous that are not preuented betimes for if the bodie be corrupt they pull on still diuerse infirmities so that it many times chanceth that when a Physitian hath healed that disease which he was sent for yet the rest remaining bred by the former procure the ruine of the body Diseases and wounds are of one nature both resemble the conditions of sin for if diseases continue long putrifie they cannot be healed without corasiues and sharp burnings no more can a long sinner and corrupted heart come to heauen without true contrition or repentance troublesome afflictions Diseases weaken the body but sin ruines the soule Diseases of the body may be sometimes cured if the causes be apparant but the torment of a guilty
to 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
they see them faile both in life and doctrine Nay vvhen they giue ill example of prophaning the Sabboth keeping bad company following wanton sports talking at randome want of charitie and vnlimitable licentiousnes As a Clergy man if an idle or vnprofitable Preacher or prophane liuer is the most hatefull pernicious person of all others both to himselfe and his auditours so if he be a learned faithful sincere and painfull Preacher and godly liuer you shall hardly finde any man whatsoeuer whom God hath dignified with so many tearmes of true honour Calling Ministers the Angels or Messengers of God the Embassadours of Christ the Disposers of his hid mysteries the seruants of GOD and of Iesus Christ the Paranymphs of Christ the witnesses of the truth of God the voice or mouth of God the trumpets of God to denounce warre to the wicked and to stir vp the godly by sounding the alarum to the battel against sin and satan The proclaimers or publishers of the Gospell or glad tydings of saluation by Christ to all that beleeue in him The coadiâ—tors fellow labourers or fellow-helpers of God Gods husbandmen that plow vp and harrow mens harts with the law and cast in the immortall seed of his heauenly word the builders of the church fallen downe in Adam the repayrers of of the ruines of sin and satan Stewards of Gods house who after his precise rule and prescription deuide aright to euery one his portion of meat and worke in due season keepe the keyes of heauen open the doore to all faithfull seruants and shut out the obstinate and vnbeleeuers The light of the world set on the hill of euery Parish to dispell the darknes of ignorance and sin and shine before men both in life and doctrine The salt of the earth to season mens vnsauoury soules and keep them from corruption making their persons actions liuely and sauoury sacrifices acceptable to God and well pleasing Fishers or catchers of mens soules out of the dead sea of their sinnes and satans dominions Fathers or begetters againe of sinfull men heires of wrath and perdition to be the sonnes of God heires of heauen Bishops or ouerseers watchmen or obseruers of mens soules to discouer and giue warning of the stratagems assaults of sin and satan Guides or leaders shepheards or feeders of mens soules with heauenly bread liuing waters Sauiours of men and remitters of their sinnes vnder God as his instruments Princes in all Nations Royall or kingly Priests and shall shine in glory like the brightest stars Of such high and precious account are these vvith God tendred as the apples of his eyes and graced with super eminent titles aboue all others Yet are they in the estimation of vvicked worldlings and proud Popelings reputed as the off-scouring of all things Themselues as poore almesmen or baser abiects their wiues as lemans their issue as bastards Their lyuings are thought superfluous their labours tedious their zeale ridiculous their exhortations friuolous their reprehensions malicious their comforts hartlesse their coÌ„minations enuious their religion puritanicall their profession pharisaicall their conuersation hypocriticall and their persons prouisions professions meere needlesse burthens the best of them all The godly Preacher is the Generall of the field with whoÌ„ all the parish must fight against their spiritual enemies he is the man that must furnish arme them with christian and complete armour where-wth through his help they shal encounter conquer the huge armies of pernicious ignorances pestilent errors and poysonous heresies Hee the singular Surgeon to apply the soueraign salue that must heale the wounds thy receiue from the fiery darts of their fleshly lusts Hee the high Marshall that hath receiued the sword of the spirit to suppresse the mutinies and bring into obedience their rebellious wills The high Controler of Gods house that hath power to reproue the outrages of their vnruly affections and riotous actions to punish their disorder by spiritual censure The soueraigne Physitian that hath the precious preseruatiues against all tentations present remedies for perilous passions the word of truth to resolue all doubts Christ his infinite merits to free them froÌ„ all fears his precious promises to cure their cares his heauenly-reposed pleasures to support all sorowes and he procures the generall panacea of patience to ease all paines In a word he hath the only heauenly receits to heale all the diseases of their sinne-sicke soules their boiling lust their raging anger their open hate their close enuie their couetous desire their deadly despaire Hee strengthens their fainting hopes confirmes their trembling feares reuiues their dying harts beats back their deuouring enemies Hee comforts them when their conscience condemnes them hee confirmes them when sin death and damnation dismaies them hee stands by them when Physitians and friends and all the world forsakes them To conclude GOD by his ministerie or meanes regenerates their natures illightens their mindes conformes their wills orders their affections reformes their vices confirmes their graces sanctifies their liues assists their deaths and is the Mydwife that brings their soules out of endlesse torments into immortall ioyes The best of all men are good Christians the best of good Christians are good Ministers but are the worst paid for their paines of all others They vvatch many nights burne many candles reade many bookes write many quiers spend many spirits preach many Sermons conuert many sinners saue many soules and for all this are defrauded of their tythes which their parishioners take not to be necessary duties but voluntary almes The Minister must comfort all them and all they may cosin him he must feede them but they may starue him They make him like a captiue or bond-slaue cooke who must dresse them dainties but without their leaue may not licke his owne fingers All the weeke â—â—ng he must digge in Gods Myneâ— to bring them thence Sabboth-siluer gold and precious stones for which he shall be sometimes called to say grace at a Sunday supper like the lowest trencher at the table in lieu of hiâ— labour Time was when they thought the third part of their wealth was too little for â—â—â—ls Priests but now the thousand part is too much for Gods Prophets An ewdent argument how little the prophane people in all places profit and increase in any Christian duties when their loue is so cold to God and his Ministers and how vnlike they are now adaies to those good â—alatians who entertained their Pliâ—l as an Angell of God yea as Christ Iesus not onely willingly supplying all his wants with their goods but also if it had beene possible with their owne eyes A learned zealous honest and industrious Minister hath by common consent and manifold reason this priuiledge giuen him aboue other men to be truly termed a Diuine for his diuine calling by inward inspiration for his diuine ordination by Christ his owne institution for his diuine function which meddles with no matters but
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
Princes can raise men to Honor noblenesse offices and authoritie yet lay it not in their power to enlarge vertue good conditions and the renowne of ancestors whereby and wherein a true Gentleman is best known and shines most brightly Besides my friend quoth he with what colours of prosperitie canst thou florish thy estate And it like your Maiestie the Farmer replyed my inheritance is raised on the degrees of fortie pounds a yeer Alas said the King the times are now corrupted and that may keepe thee as an honest man but will neuer maintaine thee for a Gentleman Generosity disclaimeth vilenes sluggishnesse niggardlinesse maliciousnes lying and cowardlinesse so that in a Gentleman though there may be found somewhat to be reprehended yet there ought not to be contained any thing worthy of reproach and infamy Generositie is more aduanced by noble and vertuous auncestors then by wealth or inheritance for to descend of noble bloud doth not onely honour vs but prouokes vs to be vertuous Generositie doth lead vs to honour and teach vs to amend our estates whereas infamie doth tempt vs to be desperate Generositie doth cause vs to attend and be seruiceable to all Ladies and Gentlevvomen but especially to forbeare them in matters of contention and with curteous demeanor to perswade them to the right Generositie was so esteemed amongst the Romans that the law Prosapia ordained that when contention did arise for the Consulship then those which descended of the Siluians Torquatians Fabricians should be preferred Generositie is an ordinance of GOD for Christ himselfe came of the noble Tribe of Iuda GOD. Vse reuerent words of God that ruleth all For at his pleasure thou shalt stand or fall GOd is incomprehensible in wisdome absolute in power vnsearchable in essence glorious in his graces infinite in mercy inuisible in person infallible in word vnspeakable in bounty matchlesse in maiestie and endlesse in his abiding God maketh men wise through his feare affordeth honour by his seruice yeeldeth life to his belieuers sendeth happinesse to his louers yeeldeth comfort to his obseruers and crowneth his martyrs with euerlasting happinesse and eternitie God hath his seat in heauen his footstoole on earth his church both in heaueÌ„ earth his kingdom among his Saints and blessed are those soules which make their bosoms his temple God is more dishonoured in blasphemiâ— then Kings endangered by conspiracie God will haue mercy where faith pleades penitencie and not sacrifice and the angels reioyce at the conuersion of a sinner God hath told vs what wee ought to doe and therefore wee ought to looke no further for if we turne back againe to mens inuentions we shall seem to despise God and trust in man God is of that excellencie in his properties that euen heathen Philosophers especially Clcero haue said that as man by his wil moues the members of his body so God by his almightie will moueth all the parts of the whole world God is more honoured with the hart then the lips the poore more releeued with the hand then the tongue God the Father The fear of God is the learning of the wise the grace of God is the glory of the learned the peace of God is the rest of the faithfull the loue of God is the ioy of the Elect. God for his greatnesse is to be feared for his goodnesse to be loued for his wisedome to be admired for his loue to be honored for his grace to be serued for his mercy to be praised for his iustice to be reuerenced and for his glory to be adored God onely is the height of power the essence of goodnes the depth of wisedome the life of loue the spirit of grace the nature of mercy and the eternitie of glory God was before all times and is aboue all things the onely life of beeing and beeing of life God the Sonne God so loued the world that his sonne Iesus Christ liued in the same and died for the same to redeeme the Elect out of the hands of the Diuell No man euer spake as Christ did for hee spake as with authoritie and power No man euer liued as Christ did for hee liued without sin No man euer loued as Christ did for hee gaue his life for his beloued No man euer did as Christ did for he healed the diseased droue out the diuels out of the possessed and raised the dead to life No man euer healed as Christ did for hee onely spake the word and it was done touched the sore and the party recouered yea the hemme of his garment had vertue sufficient to stanch blood No man euer sailed as Christ did for hee walked on the seas and bad Peter come vnto him No man euer sweat as Christ did for hee sweat water and bloud No man euer feasted as Christ did for hee turned water into wine and fedde many thousands with a few barly loaues and fishes No man euer died as Christ did for he conquered death and hell by his passion Therefore is hee aboue all for his wisedome to be admired his life to be commended his loue to be loued his power to be feared his death to be honored and his passion to be glorified God the holy Ghost God the holy Ghost is the full perfection of the deitie the third person in Trinitie the spirit of life the life of grace the comfort of our soules and the assurance of our saluation God the holy Ghost is neither created nor begotten but proceeding is the breath of heauenly influence the protector of our weaknesse against the strength of the diuell the conqueror of tribulation and the assurance of all spirituall gifts God the holy Ghost is the clenser of our filthinesse the preparer of our hearts to receiue good gifts and the preseruer of such infused vertues as are poured into vs. God will haue his owne word stand for a law his law to giue vs directions to know the truth his truth to be embraced before the earth or the world and the world to be hated in respect of eternall saluation God will haue all or none for wee cannot serue him and Bâ—all we may not looke vp to heauen and think on transitory things wee may not lift vp our heads on high haue our harts below in the world God and the Diuell are so opposite that though the Diuell neuer stirreth but as far as God permitteth yet doth hee practice nothing but to abuse God and confound man God cannot bee resembled to any liuing thing nor worshipped vnder any forme or shape of a creature God is the author of truth the diuell the father of lyes man the inuenter of vanitie woman the seducer of man and all other things and creatures the subiects of man God is onely the searcher of harts the discouerer of hypocrisie the reuenger of iniuries the entertainer of all persons without respect and the maker of vvisedome foolishnes God is not to be deceiued with mans deuises nor ouer-reached with mundane policie
to heare of other mens faults and ouer-sights then of their vertues Inuections need small oratory for to rayle on a man bitter words are quickly found when to commend vertues the sweetest phrases are hardly belieued Inuections are not accepted at all times alike for in a setled State libels passe as Pasquills but in a time of innouation or confusion they are dangerous in themselues and perilous to the author Inuections may be both waies matters of policie and both waies dangerous especially in millitarie affaires Thus did the explorators of the land of Canaan terrifie the Iewes thus did Caleb and Ioshua comfort their bretheren Inuections are meerely wicked that depraue praue the good when they merit vvell extenuate their worth when they deserue farre better and of a mole-hill of imperfections make a mountaine of transgressions But if he be cursed that remooueth the marke of his neighbours land surely he must needs be accursed that killeth him oliue and taketh away his good name Inâ—â—ctions are so far from the rules of vertuâ—â— that whereas humanity pardons iniurieâ— these will not remember good turns nay from an ingratefull mind they repine at small ones and take the best but of dutie and necessitie Inuections are commonly taken in ill part may briefely be defined to be a too too vehement rebuking of others when vvee are more faultie our selues Inuections without cause are in a foole ridiculous in a Diuine irreligious in a great man ignominious in an officer malicious in a meane man dangerous in a wise man vngracious and in all men vnworthy of commendation or allowance Inuections with cause must bee moderated against superiors mittigated against inferiors sparing against equalls and confined vvithin the borders of charitie toward all Inuections are vnhappy ratings when men shall be told of their faults in publique that may otherwise be reprehended ciuilly in priuate this way good aduise doth many times make the wicked worse and and so the fault remaines with the shame and the very best are rather obstinat then reclaimed Ignominy The feare of me diueâ—â—s all gentle mindes Thogh high in state to liue like honor'd Hinds IGnominy is due to those that hold the place of iustice when Clyents are made miserable by the delay of Courts and partiallity of Iudges Ignominy followeth sudden falls which if it be from dignitie is the anguish of the hart from wealth the griefe of the mind but from 〈◊〉 death of the soule Ignominy â—â—â—llâ—ame may well be comparâ—d to a glasse that is crackt vvhich without great circumspection cannot be preserued but once broken can neuer be recouered Ignominy followeth seuerall men in seuerall sinnes and is the more hainous by how much more their offences are vnnaturall as for a Diuine to be an hypocrite a Musitian mercenary a rich man a theefe an old man lecherous a young man impudent a matron vnmannerly a vvife a gadder abroad a Prince couetous a noble man proud a gentleman seruile a scholer ignorant an officer vaine-glorious and a graue man a great talker Ignominy is the shame of dignitie when honour is the grace of vertue Ignominy was so fearefull to the Romans that they haue chosen rather to die honorably then liue infamously nay many of them meerely to auoide shame and open opprobry haue slaine themselues with their owne hands Ignominy must be auoided in our liues as a Gentleman must not consent to dishonorable actions for 〈…〉 no not pouertie it selfe or else we â—annot preuent it 〈◊〉 death For hee that â—ared to bee ◠〈◊〉 traytor or committer of seruile crimes must looke to haue his actions registred on record and his infamy left to posteritie Ignominy is no other then a feareful shame for some base and degenerating courses taken in our liues as when a noble man is auaricious cruell vnciuell a receiuer of bribes and scornfull a souldier to begge or pilfer a gentleman to proue a pandor and such like In all which the great man must not presume on his power nor the meane man be desperat of his pouerty Ignominy or reproach done to noble Captaines stirre vp reuenge and is not pacified without bloud Thus was Narsetes reuenged on the Empresse Sophia many others despighted with scorn taunts incited to strange courses to reintegrate their honours The former story is thus When Narsetes gouerned the Western Prouices for the Emperor Iustinian and had been famous for many noble exploits his enuiers suggested that he ambitiously sought the Empire whereupon hee was enforced to passe from Rome into Asia where appearing before the Empresse Sophia shee thus taunted and defamed him Sith thou Narsetes art lesse then a man halfe a woman beeing an Eunuch I commaund thee leaue the gouernment of the Empire and get vp to weaue where my maidens knit caules Which words made so forcible impression that hee changed countenance the teares brake from his eyes and his choler thus vented his griefe Serene Princesse I would you should chastise me as a Lady but not defame me like a woman It grieues me not so much for that you haue said as the occasion you haue giuen mee to make you answere I therefore presently depart for Italy but to weaue knit and frame such a toile as neither thou maist comprehend nor thy husband vndoe Ignominy is neuer more aggrauated then when women are cruell which should be pittifull nor more deserued then vvhen subiects are disloiall who ought to be faithfull Ignominy is like an Adder in a path from whose very sight a man would start back but not be tainted with the poyson vpon any condition Ignominy maketh taunts so fearefull that euen mean men haue answered great Emperors distastingly to saue their reputation As when Alexander the great reproached Cleâ—nidus the pirat for a thiefe rouer It is true great Prince said he because I rob but with one or two ships I am therfore defamed but thou that fillest the Hellespont with mighty nauies art therefore a mighty Emperour and Monarch of the world Thus againe was the Lady Mary of Padilia reproued for her ambition and treason when the commons reuolted in time of Charles the 5. Emperor in Spaine If histories deceiue vs not saith the author Mamea was proud Medea cruell Martia enuious Popilia vnchast Mirrha malicious and Domitiâ— rash But I haue read of none that hath been disloyall and a traytresse but your Ladiship Ignominy is worse then blowes for they punish but for a time or at most our life time but shame and reproach continueth after death yea maketh our posterity dishonourable by our vile conditions or base proceedings Idlenesse With monstrous births I commonly do burst Of shame diseases pennury and lust IDlenesse will rather begge then vvoâ—ke and then correction is needful but when the rich will starue the poore the plague is a good scourge of a Common-wealth Idlenesse is an enemy to Honor and sloth bringeth pride to pouertie Idlenesse cares for nothing maketh men gracelesse and ioyned
of wisdome for vnlesse a man bee able to make vse of his reading by memory and orderly adapting the obseruations of profitable precepts it is to no purpose to reade the principles of art or ouerlooke the histories of times Remembrance is an instinct of nature euen in beastes for the horsse remembers his rider especially his feeder the dogge his maister the hawke his fawlkner the lion his keeper and the beare his commander Remembrance maketh dumbe creatures reward good turnes as in the story of Andronicus the slaue in Aulus Gellius may appeare for when his maister Dacus had sent him bound to Rome to be cast into the Lions denne it was his fortune to chance into the hands of that Lion whose sore foot he had healed in Affrica which he presently tooke notice of and not onely saued him from the rest but fawned vpon him and relieued him by his obedience to the amazement and pleasure of the people Resolution I compasse great exploits make weaknes strong Outstrip faint hopes thogh time defer me long REsolution is perfected by patience so that valure and time effecteth euen impossibilitie to faint hearts Resolution is fearelesse and in a good cause makes a clean conscience as a strong castle Resolution tendeth to extremities and carieth wilfull men into many dangerous and desperate conclusions when without other reason then that they are resolute to doe so they runne headlong to infinite and vnreuerseable euils Resolution hath likewise a hand in Religion for a man must resolue to denie the world and dispossesse the diuell before he can come to heauen as he which determineth to take possession of a house wherin a stronger man dwelleth must needes forsake his ease and pleasures verter on many dangers and thrust him out either by strength or pollicy before hee get the victorie Resolution must prepare you to your trauaile for if you cannot endure labour want disgrace reuiling discomforts and diuers other inconueniences you were better stay at home then vndertake a iourney into forren countries Resolution made Caius the Philospher when hee was in a study at his going to death answere the tyrant Calligula that he determined to marke whether the soule would haue any knowledge or feeling of his departure from his body Resolution maketh women famous for many memorable actions worthy exploits As in the time of the Emperour Conradus the third Caesar hauing wars in the kingdome of Bauaria amongst other places came to the Citie of Monaco where when hee had lost some principall Captaines in the assault he swore that if he entred the towne he would not leaue a man aliue in it whereupon when it was in a great distresse indeede and not able to hold out some of the Ladies and best sort of women went to the Emperor and falling on their knees at his feete beseeched him so farre to mittigate the heate of his wrath that though he had sworne the death of all the men yet to spare the women and giue them leaue to passe away with life and euery one with that which she did cary orderly away which solemnly granted not one woman issued out of the towne but had either husband brother childe kinseman or friend on her back Whereat the Emperor much amazed coÌ„mended their resoluon and forgate his anger and in great mercy sent them with all the men into the towne againe gaue them all their goods and tooke the Duke not onely to mercy but aduanced him to honour as all the rest vnto fauour Resolution biddeth vs feare no shadowes for their forces are litle nor trust in dreams for they are but illusions Resolution raiseth valour to the first steppe of honour while excuse and feare are the disgrace of a noble nature Resolution made the siedge of Numantia so famous and the destruction so glorious for as the Romans one way were resolued to conquer it and so endured infinit troubles and distresses the Numantines were as absolute in the defence of their honours and so put in practise a most memorable stratagem For when there was no remedy but submission they brought al the substance of their citie into the market place and burnt it to cinders and presently kylled themselues so that when the Romans entred indeede there was neither riches to cary away nor persons to triumph ouer Statesman I languages with forren secrets know And for my countrey doe my paines bestow A Statesman cannot well maintaine the credit of his place except hee haue bin a Trauailer a Linguist a Scholler and iudicious for it is not an outward fame that can carry it away but a substantiall knowledge must leade you vp to preferment A Statesman many times hazardeth the credite of his honesty abroad for hee commonly reuealeth his owne secrets to know other mens and seemeth of any religion to pry into the businesse of a Kingdome A Statesman steps vp a higher degree then a Trauailer for what time this spendeth 〈◊〉 vanitie the other must consume in obâ—eruation A Statesman must not onely be secret himselfe but be very cautelous that no man else discouers his secrets for else hee shall onely passe with a superficiall knowledge and neuer attaine vnto true intelligence Statesmen at home haue agents abroad who 〈◊〉 are employed to obserue the businesse of other Kingdomes whereâ—◠〈◊〉 bee 〈◊〉 to vse honesty and 〈◊〉 to certifie nothing but 〈…〉 to doe it with the first wherâ—â—y commonly Embassadours themsâ—lâ—es are iâ—ous of such men because the affairs are certified vnderhand before their letters are read in publicke Statesmen at home must euer remember the common good before their priuate profit wherein these particulars are much in vse the honour of the Prince the glory of the Nation the confederacy of the Princes which may soonest annoy being enemies the affinitie of such as may best loue the countrey if alteration should happen the armies made sure the nobilitie held in fauour the Gentlemen maintained in their priuiledges the commons kept in obedience and the publicke treasury supplied Statesmen must not bee ignorant of ancient lawes and former antiquities least pollicie ouerthrow custome and new cunning suppâ—ant olde honesty whereby much murâ—uring ariseth amongst the people and dangerous grudgings traduce priuate men for their priuate respects Statesmen endeuouring to ouerthrow antient customes must worke it out by pollicy and to set vp new deuices contriue it by cunning for the people will quickely espy a rent in the whole cloth and dare doe more then whisper against the seducers of Princes Statesmen must take heede that Princes doe not fauour corrupt officers for though a Prince be good yet if his fauorites be bad it is as ill as if he were bad himselfe Statesmen must not practise any thing against the principles of religion least it sauor of Atheisme rather then pollicie and so the diuell seeme to bee serued and God dishonoured A Statesman if he be not carefull of his carriage will incurre the imputation of an enformer abroad and
pleasure and speedinesse makes a man slow of pace to meete with his Sauiour Sinne in vs is worthy to be afflicted with punishment for offending of God when Christ was plagued in sauing of vs not for any sinne of his owne but onely for taking our sinnes vpon him Sinne repented in health when we haue power to proceede shews a leauing of sinne but â—e that in sickenesse repenteth when he hath no more power sheweth that sin hath left him not he the sinne Sinne through weakenesse is against the father and his mightinesse through ignorance against the sonne and his wisedome through mallice against the holy Ghost and his grace Sinne killed Saul with his owne hand hanged Absolom by his owne haire slew Zenacherib by his owne sonnes and betrayed Christ by his owne seruants Sinne is the baite of folly and the scourge of villany it brings the begger to the stockes the bawd to the cart the theefe to the gallowes and the murtherer to the wheele and all without repentance to hell Sinne makes wrath in heauen warre on earth woe for man and worke for the diuell Sinne is the seed of darkenesse the roote of rottennesse the tree of cursednesse the blossome of vanitie and fruite of bitternesse Sinne toles the passing bell of life strikes vp the drum of death sounds the trump of infamy and makes the whole triumph of hell Sorrow Sorrow for sinne can neuer breake the heart For ioy within else life it makes to part SOrrow for sinne is a signe of grace and ioyned with true repentance worketh our saluation For as a warme hand mouldeth and fashioneth wax to what impression it please so do teares and true contrition worke God to compassion Sorrow is sinnes salue and amendment of life keepes the soule in health Sorrowes concealed are killing paines and repentant teares though they make lesse noyse are more forcible with God then fained or strained outcries with whom the throbs of the heart are as powerfull as drops of blood and the sighings of a penitent and sorrowfull soule do alwayes preuaile Sorrowes vnfelt condemne vs for want of sense but not forborne proues we haue no patience nor right vse of affliction Sorrow bursteth foorth many times into teares which from a true heart are gratious from a kinde heart pittifull from a curst heart scornfull from a false heart diuellish and from a foolish heart ridiculous Sorrow filleth the heart full of greefe and maketh silence a heauie burden yet is it better to suppresse sorrow in silence then let it breake forth into rage with greater offence Sorrow is ended by death and although patience is the ouerruler of passion yet delay is the murtherer of hope Sorrow that is helples is a heauy passion hopelesse patience is an endlesse griefe Sorrow if moderate may bee had for the dead but extremities are to be auoyded iâ— all things For as a glutting raine is eueâ— noysome to corne for in seede time it drowneth it in the growth it lodgeth it and at haruest it rotteth or burneth it so doth sorrow and excesse of teares dull our sences quench our spirits cloud our vnderstandings and in conclusion killeth all liuely operation of our soules and bodies Sorrow oppresseth the minde breaketh the heart and keepeth vs from our iourney to quietnesse as a tired horse faintes in his way sinkes vnder his burthen and sometime lies downe in the dirt Sorrow if great makes the soule burst forth into cries but if excessiue it smothers them or choakes them in the very birth or conception so that in sorrow the lesse the sound is the more is the sense Sorrow maketh a contrite heart to sigh and teacheth the penitent to talke with God in prayer which indeede is the true sacrifice and onely redresse of sorrow Sorrow fashioneth an vnruly heart to good order as a wide and side garment is cut pared and plighted and put together in a sit and comely manner Sorrow is renued with remembrance of sins past meditation of faults present and feare of future offences Sorrow is the cause of a heauy heart hot liuer bad digestion vnsauoury breath abstinence from meates dry bones swelling eyes sad countenance deiected lookes dull and dolefull dispositions pensiue passions and many melancholike maladies and macerations pittifull gestures mournfull speeches and mad actions sorrow is neuer so profitable as for sinne nor ioy so comfortable as for forgiuenes of sinne Sorrow for sinne if true and hearty causeth in the faithfull feare to offend againe but causeth â—eare ioined with hope of pardon whereas the sorrow of the faithlesse followeth feare of death and damnation Sorrow ouercharging the heart puts it to a dangerous and deadly plunge as a Faulcons life is hazzarded by ouer-gorging a slender roofe by ouer-burdening so that a weake heart is quickely ouerthrown and a strong put to the more paine Sorrow and teares cleanse the soule of her sinnes and contrition of the heart maketh confession with the mouth for all true griefe makes a man know and acknowledge himselfe Sorrow in extreamity ouerpresseth a weake resolution as a ship ouer-loaded doth sometime sincke with the weight Sorrow about worldly businesse bringeth pensiuenes and detaineth vs from such endeauours as may preuent mischiefes yea keepeth vs from godly meditations and heauenly obiects which are more profitable vnto vs. Sorrow for wants cannot remedy them nor preuent necessities and therefore it is the way to procâ—ed to action and ouer come sorrow with painefull imployments Sorrow for vnkindnesse in Louers must be vented by words or else the heart shall neuer make knowne griefes but by faire and friendly expostulations it comes to passe often times that the falling out of Louers is the renuing of loue Temperance Nothing too much mixe water with the wine The mean is best which temperance doth define TEmperance both in iudiciary proceedings and in priuate mens minds and actions procureth tranquility and preuenteth outrage and calumny in Common-wealths for so neither the bad are supported nor the good oppressed the mighty imperious nor the weake refractarious the souldier mutinous nor the scholler contentious the rich couetous nor the poore enuious for although most of these may bee comprised vnder the gouernement of Iustice yet must Iustice her selfe be guided by temperance Temperance in diet and exercise will make a man say a figge for Gallen Paracelsus Temperance sitting in the heart and ruling the affection and tongue keepeth a man from flattering dissimulation which is an extreame which though the world say he that wants hath no wit vet I say he that vseth it hath no honesty Temperance keepeth vs from flattering speeches which are like smooth waters wherein men are drowned sooner then in rough streames because they are commonly deepest and most dangerous Temperance in wine is a whet-stone to the wit but excesse is a milstone to the sences Temperance through patience maketh the smart of others soares a lenatiue to his owne wounds but indeed there need no such
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