by reason of their age and weaknesse of theyr strength are subiect to sundry imperfections and molested with many diseases Pacunius Gray hayres oft-times are intangled vvith loue but stailesse youth intrapped with lust Age is more to be honored for his wisdom then youth commended for his beauty The mind of an old man is not mutable his fancies are fixed his affections not fleeting he chooseth without intention to change neuer forsaketh his choyce till death make challenge of his life The olde Cedar tree is lesse shaken with the winde then the young bâ—amble and age farre more stayed in his affaires then youth Old men are more meet to giue counsaile then fit to follow warres Bias. Though young men excell in strength yet old men exceede in stedfastnes Though all men are subiect to the suddaine stroke of death yet old men in nature seeme neerest to their graue Age is a crowne of glory when it is adorned with righteousnes but the dregs of dishonor when it is mingled with mischiefe Honorable age consisteth not in the terme of yeeres neyther is it measured by the date of mans dayes but by godly wisedome and an vndefiled life Age is forgetfull and gray hayres are declining steps from strength Age is giuen to melanâ—hollie and manie yeeres acquainted with many dumps Age speaketh by experience and liketh by tryall but youth leaneth vnto vvit vvhich is voyde of wisedome He that will not be aduised by age shall be deceiued by youth Old age is the fore-runner of death Age and time are two thinges which men may fore-thinke of but neuer preuent Men of age â—eare and fore-see that vvhich youth neuer regardeth Olde folkes oft-times are more greedie of coyne then carefull to keepe a good conscience Bias. Age may bee allotted to gaze at beauties blossoms but youth must clime the tree and enioy the fruit Nature lendeth age authority 〈…〉 nes of hart is the glory of all yeeres VVhilst the haires be hidden craftily age bewrayes it selfe Children are compared to the spring-time striplings to sommer-season young-men to autumn and old men to winter An olde man ought to remember his age past and to bethinke himselfe hovv hee hath spent his time if he finde himselfe faulty in neglecting such good deedes as hee might haue done he ought forth-with to be carefull to spend the remainder of his life in liberality towards the poore Old men are commonly couetous because their getting dayes are past It is a great shame for an olde man to be ignorant in the principles of religion An old man ought to be reuerenced for his grauity sooner then for his gray haires If young men had knowledge and old men strength the vvorld vvould become a nevv paradice A man aged and wise is worthy double reuerence Infancie is but a foolish simplicity full of lamentations and harmes as it were laid open to a maine Sea without a sterne Youth is an indiscreete heate outragious blind heady violent and vaine Mans estate is trouble vexation of mind full of repentance and plunged in care Non est senectus vt tu opinaris pater Onus grauissimum sed impatientius Qui fert sibi ipse est author illius mali Patienter at qui sibi quietem comparat Dum dextere eius moribus se accomodat Nec ille solum detrahit molestiam Accersit aliquam sed voluptatem sibi Si nauig andum sit quatuor per dies De comeatu cura nobis maxima At se in senectam quid licet comparcere Non instruemus nos eo viatico Of Death Defi. Death is taken three maner of wayes the first is the seperation of the soule from the bodie with the dissolution of the body vntil the resurrection the second is the death of sinne sith he is sayd to be dead which lyeth sleeping in sin the third is eternall death vnto which the wicked shall bee condemned in the day of generall iudgement DEath is the law of nature the trybute of the flesh the remedy of euills and the path eyther to heauenly felicitie or eternall misery Heâ—â—clit Destenie may be deferred but can neuer be preuented An honourable death is to be preferred before an infamous life That man is very simple that dreadeth death because he feareth thereby to be cutte off from the pleasures of this life Death hath his roote from sinne August Death is the end of feare and beginning of felicitie There is nothing more certaine theÌ„ death nor any thing more vncertain then the houre of death No man dyeth more willingly then he that hath liued most honestly It is better to die well then to liue wantonlie Socrat. Death it selfe is not so painfull as the feare of death is vnpleasant Death is the end of all miseries but infamy is the beginning of all sorrowes Plut. VVhile men seeke to prolong theyr lyfe they are preuented by some suddaine death VVhile wee thinke to flie death wee most earnestly follow death VVhat is he that being lustie and young in the morning can promise himselfe life vntill the euening Many men desire death in their misery that cannot abide his presence in the time of their prosperitie An euill death putteth great doubt of a good life and a good death partly excuseth an euill life The death of euill men is the safety of good men liuing Cicero Hee that euery hower feareth death can neuer be possessed of a quiet conscience Nothing is more like to death then sleepe who is deaths elder brother Cicero There is nothing more common then suddaine death which beeing considered by the great Phylosopher Demonax hee therefore warned the Emperour Adrian and such other as lyued at theyr pleasure and ease in no wise to forget how in euery short moment they should be no more Nature hath giuen no better thing then death Plinie To men in misery death is most welcome Death deadly woundeth without eyther dread or daliance Sith death is a thing that cannot be auoided it ought of all men the lesse to be feared By the same vvay that life goeth death coÌ„meth Aurelius The most profitable thing for the worlde is the death of couetous and euill people Death is lyfe to the godly minded man whose meditation is on diuine matters and whose hope is heauen Death is common to all persons though to some one way and to some another If we liue to die then we die to liue All things haue an end by death saue onely death whose end is vnknowne Death is metaphorically called the end of all flesh Aristot. The last curer of diseases is death Death despiseth all riches and glory and ruleth ouer all estates alike Boetius None neede to feare death saue those that haue committed so much iniquitie as after death deserueth damnation Socrat. VVisedome maketh men to despise death it ought therefore of all men to be imbraced as the best remedy against the feare of death Hermes So liue and hope as if thou shouldest dye immediatly Plinie Non
stepdame into the house Quintilian VVe ought to giue good examples to children because if they see no vncomlines they shall be inforced to follow goodnes and vertue Xenophon The Lacedemonians aunswered Antipater that they vvould rather dye then giue him their children which he demaunded for hostages so great account made they of theyr education Amongst the Lideans such children as were not vertuous were disinherited Some haue written that at Rome in auntient time it was ordayned that children for the first fault should be told of it for the second punished for the third hanged and the Father banished Such as leaue great riches to their children without seeing them brought vp honestly are like vnto them that giue much prouender to young horses but neuer breake them at all for so they wax fatte but vnprofitable Socrates Hee which maketh his sonne worthy to be had in estimation hath done much for him although he leaue him but little wealth The Romaines had a good custome to put theyr chyldren to those whom they woulde haue them to imitate Chyldren ought to learne that which they should doe when they are men Agesil Cornelia coūted her children to be the chiefest treasure and riches which she had No punishment can bee thought greatenough for that child which should offer violence to his Parents vvhom if there were occasion offered he should bee ready to defend with losse of his owne life Striue not in wordes with thy Parents although thou tell the truth Solon being asked why he made no lawe for Paracides aunswered that he thought none would be so wicked Caereus in vitium puer est monitoribus asper Magnam vim magnam necessitudinem magnam possidet religionem paternus maternusque sanguis ex co si qua mucula concepta est non modo elui non potest verum eó vsque permanat ad animum vt summus furor atque amentia consequatur eum Of Youth Defi. Youth is the fourth age of man then doe men grow in body in strength and reason in vice and vertue and at that age the nature of a man is knowne and wherevnto hee bendeth his minde which before could not be discerned by reason of the ignorance of his age YOuth that heeretofore delighted to try theyr vertues in hard Armors take nowe theyr whole delight and content in delicate and effeminate amors VVantonnesse libertie youth and riches are alwayes enemies to honestie The deeds that men commit in their youth were neuer yet found so vpright and honest but it was thought more praise-worthy to amend them then declare them Youth going to warres ought to feare nothing but good and euill renowne Eurip. In the old time there were certaine persons chosen out of diuers good Townes which they called Sophronists who had a continuall charge and care to controle moderate and rule the manners of youth It is very requisite that youth bee brought vp in that part of learning which is called humilitie A man followeth all his life long his first addressing in his youth as if a tree blossom not in the spring it will hardly beare fruite in autumne As the Cipres tree the more it is vvatered the more it withereth the oftener it is lopped the sooner it dyeth so vnbridled youth the more it is by graue aduise counsayled or due corrections controled the sooner it falleth to confusion VVhere vice is imbraced in youth there commonly vertue is neglected in age Youth for the most part followeth wanton vvit too vvilfully neuer preuenting perrils while they are past nor dreadeth dangers vntill they be halfe drowned Youth fiereth his fancie vvith the flame of lust and old age fixeth his affections with the heate of loue Young yeeres make their account onely of the glistering shew of beauty but gray haires respect onely the perfect substance of vertue The minde of a young man is momentarie his fancie fading his affections fickle his loue vncertaine his liking as light as the winde his fancie fiered with euery new face and his minde moued with a thousand sundry motions lothing that which of late hee did loue and liking that for which his longing minde doth lust frying at the first and freezing at the last The follies that men cōmit in their youth are causes of repentance in old age Cupid alloweth none in his court but young men that can serue fresh beautifull to delight wise that can talke secrete to keepe silence faithfull to gratifie and valiant to reuenge his mistresse iniuries It is not loue but sorrow not mirth but displeasure not tast but torment not delight but despight not ioy but annoy not recreation but confusion when in a louer there is not both youth and libertie The prime of youth is as the flowers of the Pine tree which are glorious in sight vnsauorie in the smell Youth if it blush not at beautie and carrie antidots of wisedome against flatterie follie will be the next hauen he shall harbor in He that in youth guideth his life by reason shall in age finde the ready foote-path from ruine Theopom There is nothing sweeter then youth nor swifter decreasing while it is increasing Young VVillowes bende easily and greene vvitts are intangled suddainly So tutor youth that the sinnes of age bee not imputed to thee Pythag. Impardonable are theyr offences that for heaping vp of riches forget to bring vp their youth in honest manners Youth well instructed maketh age well disposed Hee is most perfit which adometh youth with vertues Hermes Noble wits corrupted in theyr youth vvith vice are more vngracious then pesants that are borne barbarous The better that a child is by byrth the better ought he in his youth to be instructed The impression of good doctrine stampt in youth no age nor fortune can out-weare Examples are the best lessons for youth VVhen young men will sport and recreate themselues let them beware of ryot and remember modestie The humor of youth is neuer to think that good whose goodnes he seeth not S. P. S. The death of youth is a shypwrack Youth ought to vse pleasure and recreation but as naturall ease and rest The instructions which are giuen to youth ought not to be teadious for beeing pithie and short they will the sooner heare them the better keepe them Young men are no lesse bound to their Tutors for the vertues they teach them then to theyr parents for the lyfe they gaue them It is most requisite that Princes prouide vertuous Tutors to instruct theyr chyldren in theyr youth that they may be after them the better able to gouerne their kingdoms Semper magno ingenio adolescentes refraenandi potius á gloria quam inuitandi sunt amputanda sunt plura illi aetati siquidem efflorescit ingerij laudibus Vicina est lapsibus iuuentus quia variarū aestus cupiditatum feruore calentis aetatis inflammatur Of Musicke Defi. Musicke is an insearchable and excellent Art in which by the true concordance of soundes a
moneth into dayes and called them Festos profestos and Intercisos the first dedicated to the gods the next to men for dispatching of theyr busines the last as common for theyr Gods as men A day natural hath twenty foure houres a day artificiall hath twelue houres The day beginneth vvith the Egyptians at sunne-setting and vvith the Persians at the sunne-rising The Athenians count all the time from the setting of the sunne till the setting of the sun againe but one day The Babylonians count their day from the sunne rising in the morning till the sun rising the next day The Vmbrians an auncient people in Italy count theyr day from noonetide till no one-tide next following The vvicked and euill-liuing man loueth darknes and hateth the light One day taketh from vs the credite that another hath giuen vs and the last must make reckoning of all the rest past By daily experience we wax wiser wiser Hee that refuseth to amend his life to day may happen to be dead ere to morrow Aure. Let no day be spent without some remembrance how thou hast bestowed thy time Vespasian thought that day lost vvherein he â—ad not gotten a friend One day the hardy broode Of Fabius sent to fight Thus sent one day Did see them nobly dead ere night The Romans called Iupiter Diespiter which signifieth the father of the day or light Light is some-times taken for day and darknes for night No day commeth to man wherein he hath not some cause of sorrow Quintil. The entrance of adolescencie is the end of infancie mans estate the death of youth and the morrow dayes birth the ouer-throw of this dayes pride Light is the Queene of the eyes Aug. GOD in the beginning made tvvo great lights one for the day another for the night Day is the image of life night of death Aug. The pleasure of the day is the sunne called of the Philosophers the golden eye and hart of heauen The light of learning is the day of the minde Aug. Euery day that passeth is not to be thought as the last but that it may be the last Seneca The sunne melteth wax and hardneth clay Abbreuiare dies poteris producere nunquam Abbreuiare tuum est sed prolong are tonantis Optima quaeque dies miseris mortalibus eui Prima fugit subeunt morbi tistisque senectus Et labor et durae rapit inclementia mortis Night or Darknes Defi. Night is the houres of rest and peace after labours beeing commonly that part of the day naturall in which the sunne is hidden from vs cheering the Antipodes THe longer the night is in comming the more it is desired of the oppressed yet no sooner seene then wisht to be departing Night is the benefit of nature and made for mans rest Liuius Suspition and feare are nights companions This our life is as it were night Aug. Darknes is not euill but in comparison of the light Aug. Euery light hath his shadow and euery shadow of night a succeeding morning The darknes of our vertues and not of our eyes is to be feared Aug. It is not darknes but absence of the light that maketh night Darknes cannot be seene Aug. The breath wee breathe in the morning is often stopt and vanished before night Night followeth day as a shadow followeth a body Arist. Night is more comfortable to the miserable then the day Night is the cloake to couer sinne and the armour of the vniust man Theophr Night which is the nurse of ease is the mother of vnquiet thoughts Night which is all silence heares all the coÌ„plaints of the afflicted The deeded of the night are lothsome to the day neyther hath light to doe with darknes Night is warres enemy yet is it the onely finder out of martiall stratagems A darke night and a deadly resolution begets cause of the dayes lamentation Night vvhich is most foule begets day vvhich is most faire a contrary of a contrarie Night begets rest and rest is the refreshing of tired spirits VVhat euer is ouer-wearied by the dayes exercise is as it vvere nevve borne by the nights rest and quiet Tully Night and sinne hold affinitie and ioyntly ayde each other It is impossible to weare out the day in trauaile if some part of the night be not spent in rest Vt ingulent homines surgunt de nocte latrones vt teipsum serues non expergisceris Horatius Interiores tenebrae caecitas mentis exteriores infernus Of Wickednes Defi. VVickednes is any sinne vice or euil committed or imagined in the whole course of our liues and the meane by which we loose Gods fauour and expose our selues to the danger of hell fire THe prosperity of euill men is the calamitie of the good VVhen wicked men reioyce it is a signe of some tempest approching It is the corruption of the good to keepe company with the euill Reioyce as often as thou art despised of euill men and perswade thy selfe that their euill opinion of thee is most perfit praise Ill men are more hasty then good men be forward in prosecuting their purpose Hee that worketh wickednes by another is guilty of the fact committed himselfe Bias. It is better to destroy the wickednes it selfe then the wicked man Vnexperienced euils doe hurt most The remembrance of euill thinges is to be obserued by the contemplation of good matters Phillip K. of Macedon assembled together the most wicked persons and furthest from correction of all his subiects and put them into a Towne which hee builded of purpose calling it Poneropolis the Citty of vvicked persons Continuance of euill doth in it selfe increase euill S. P S. A wicked life is the death of the soule Chris. VVho can be more vnfortunate then hee which of necessity will needs be euill VVho soeuer hee be that spareth to punish the wicked doth thereby much harme to the good Anachar It is a praise to the godly to be dispraised of the wicked and it is likewise a dispraise to be praised of them Sinne blindeth the eyes of the wicked but punishments open them Greg. The wicked man is daily drawne to punishment and is ignorant therof The minde of an ill disposed person is more vnstable then the superficies of the water VVhen wicked men be in the midst of all theyr iollitie then some misfortune comes knocking at the doore VVhen the euill man vvould seeme to be good then is he worst of all He is euill that doth willingly associate him selfe with wicked men VVicked men are the deuils shadowes Vertue is health but vice is sicknes Plato The wicked man attempteth thinges impossible Arist. The wicked man is euer in feare Plato Hee vvrongeth the good that spareth the wicked A good sentence proceeding from a wicked mans mouth looseth his grace The progeny of the wicked although it be not wholy infected yet it vvill sauour something of the fathers filthines As vertue is a garment of honour so vvickednes is a robe of shame Cursed is
offence and from the iust hee takes away the occasions of his sinne Epirus King of Arcadia for breaking vp of Neptunes Temple was strooken blind Mardorus spoyling Circes temple was strooken mad with all his souldiers Alexanders souldiours seeking to spoile the Temple of the same Goddesse vvere slayne with lightning The Sibarites desirous to know frō Apollo howe long their prosperity should last were aunswered that so soone as they beganne to prefer men before God theyr state should be destroied Brennus the captaine of the French entring the Temple of Apollo and spoiling it was strooken with madnes and slew himselfe Scipios souldiers that robbed the Temple at Tolossa dyed all myserably As it is impossible with one the same eye to behold heauen and earth so it is as impossible with one disordinate wil to loue God the world Like as God surmounteth all other creatures so the remembrance of him surmounteth all other imaginations God is hie if thou lift thy selfe vp vnto him he flieth from thee but if thou humblest thy selfe vnto him he commeth downe to thee Gods doctrine is the rule of prudence his mercy the worke of iustice and his death the standard of patience Bernard The Resurrection of Christ to the deade is lyfe to the Saints glory to sinners mercie Simonides the more hee studied to knowe what God was the harder still it seemed vnto him If God helpe hee is mercifull if not vvee must not thinke hym vniust Diuinitie cannot be defined The operation of God is threefold creation formation consumation God is eternitie and therefore not founde but of such as continually seeke him God although he be omnipotent could neuer make a creature equall to himselfe The Lorde of hosts is called God the Father the Sonne is the image of the Father The Father the Sonne knowne the goodnesse of them both which is the holy Ghost is made manifest Augustine Iupiter est quodcunque vides quocunque moueris Quae Deus occulta esse voluit non sunt scrutanda quae autem manifesta fecit non sunt neganda né et in illis illicité curiosi et in istis damnabiliter inueniamur ingrati Of Heauen Defi. Heauen is generally taken for that part of the world which is ouer our heads a place full of diuine residence and that Land where the faithfull after this lyfe expect their portion and inhearitance HEauen is the seate of GOD and the Earth is his foote-stoole Heauen is the seate of glory the habitation of Angels the resting place of the faythfull fayre beyond thought and glorious beyond report VVe deeme it hard to knowe the things on earth and finde the obiects of our eyes wyth toyle but who can search the secrets of the heauens Heauen is neither infinite in forme nor figure but one in nature Heauen as it had his creation of nothing so it shal be dissolued to nothing The disposition and places of the Heauens are not of power to expresse our good or bad fortunes No man knoweth the property of the fixed starres neyther their natures therefore no man can iudicially speake of their effects Neither hath the eare of man heard the eye seene nor the tongue able to expresse vvhat ioyes the Elect possesse in heauen As Hell is the place of all horror so Heauen is the Hauen of all rest Heauen is the habitation of the Elect the throne of the Iudge the receit of the saued the seat of the Lambe the fulnesse of delight the inhearitance of the iust and the reward of the faythfull From Heauen our soules receiue their sustenance diuine Heauen is the church of the Elect the soule of the iust field of the faithfull Hee is most myserable that is denyed to see the Sunne shine and hee is most accursed to whom God denyeth his heauenly fauours It is hard to liue well easie to die ill hard to obtaine Heauen easie to keepe from thence None knoweth better how great is the losse of Heauen then they that are iudged to lyue continually in Hel. A good lyfe begetteh a good death and a good death a glorious inhearitance in heauen The way to heauen is narrower thē the way to hell In gloria caelesti mira serenitas plena securitas aeterna felicitas Esque Dei sedes nisi terra et pontus et aer Et coelū et virtus superos quid querimus vltra Of Angels Defi. Angels are indeede nothing els but the diuine messengers of the will of God for so much the word signifieth ANgels at all tymes and in all places behold the face of our heauenly Father Selfe-loue the ruine of the Angels is the confusion of men Angels are carefull of mens actions protectors of their persons lightners of their soules and conductors in theyr iourneyes Angels were created of God immortall innocent beautifull good free and subtile of the essence of God hymselfe Angels haue theyr habitation in Heauen theyr eyes fixed on the maiestie of GOD theyr tongues formed to his prayses and themselues onely in him The Angels exceed not in desire desire not because they want not vvant not in beholding theyr Creator Ambr. Angels intende two thinges the first is the glory and seruice of God the second is the health and saluation of hys Chyldren Angels are the comforters instructers and reformers of men Angels are Tutors of the Saints Herralds of Heauen and Gardiants of our bodyes and soules The Angels haue charge to conduct men wisedome to instruct men and grace to preserue men Angels vvere the first creatures that euer God made Angels wheresoeuer they are sent doe alwayes behold the face of God There are nine orders of Angels Angels Archangels Vertues Powers Principalities Dominations Thrones Cherubins Seraphins Tho. Aqui. Angels vvere of the light created with the light ordayned to serue God who is the Lord of light Angels Sunne Moone starres and other celestiall motions confirme and approoue a superior Dietie The diuine nature of Angels suffereth neyther change nor end for they are immutable and diuine All the world is the Temple of God and all Angels his ministers Euery true Minister is a true Angell and their tongues bear the embassage of the most high God The loue of men is written on the bosoms of Angels Angeli sic foris exeunt vt internis contemplationis gaudijs non priuentur Apostatae Angelo similis efficitur homo qui hominibus esse similis dedignatur Of Vertue Defi. Vertue is a disposition and power of the reasonable part of the soule which bringeth into order decencie the vnreasonable part by causing it to propound a conuenient end to it owne affections and passions whereby the soule abideth in a comly and decent habit executing that which ought to be done according to reason briefely it is a proportion and vprightnesse of lyfe in all poynts agreeable to reason HE that desireth to be called vertuous it is first requisite that he be good therfore in the account of reputation it is
more worthie to be called vertuous theÌ„ noble or reuerend for that the one tytle descends together with dignitie and the other is the rewarde of the worke which wee vse So that it falls out in good experience that thys tytle of Vertue is of many men desired but of very few truly deserued Vertue maketh a stranger grow natural in a strange Country and vice maketh the naturall a stranger in his owne Country Vertue is health vice is sicknes Vertue is a stranger vppon earth but a cittizen in heauen Take away discretion and vertue will become vice Vertue is the beautie of the inward man Vertue laboureth lyke the sunne to lighten the world To forgyue is no lesse vertue in Princes when they bee offended then reuenge a vice in the common sort when they be wronged Vertue goes not by byrth nor discretion by yeres for there are old fooles yong counsellors It proceedeth of a more noble courage and vertue to conquer our owne vnlawfull affections then to gyue an onset vpon the Campe of an enemy Vertue is the Queene of labours Opinion the Mistresse of fooles Vanity the pryde of Nature and Contention the ouerthrowe of Families As by nature the Cedar will be tall the Diamond bright and the Carbuncle glistering so Vertue wil shine though it be neuer so much obscured Vertue maketh men on the earth famous in theyr graues glorious and in the heauens immortall Vertue is not obtayned in seeking strange countries but in amendement of old errors Vertue is more acceptable by howe much the more it is placed in a beautifull body Pythagoras compareth Vertue to the letter Y which is small at the foote broade at the head meaning that to attaine Vertue it is very paynfull but the possession thereof passing pleasant A good man though in appearance he seem needy yet by vertue he is rich Vertue is a thing that prepareth vs to immortality and makes vs equall with the heauens Socrates The first step to vertue is to loue vertue in another man Vertue while it suffereth ouercommeth Vertue cannot perfitly bee discerned without her contraryes nor absolutely perfect without aduersity Vertue is better and more certayne then any Art The actions of Vertue doe so much affect the beholder that he presently admireth theÌ„ and desireth to follow them A man endued with vertue merriteth more fauour then a man of much wealth Vertue maketh a man rich though hee be poore in worldly substance It is no lesse vertue to keepe thinges after they be gotten then to get them Vertue in generall is a Castle impregnable a Ryuer that needeth no rowing a Sea that moueth not a treasure endlesse an Army inuinsible a burthen supportable an euer-turning spye a signe deceitlesse a plaine way faile lesse a true guyde without guile a Balme that instantly cureth an eternall honour that neuer dyeth Mar. Aurelius Laudo factam de necessitate virtutem sed plus laudo illam quam elegit libertas non inducit necessitas Virtus medio iacet obruta caeno Nequitiae classes candida vela ferunt Of Peace Defi. Peace is the quiet and tranquility of kingdomes burying all seditions tumults vprores and factions and planting ease quietues and securitie with all other florishing ornaments of happinesse DEere and vnprofitable is the peace that is bought with guiltlesse blood They iustly deserue the sworde of VVarre which wilfully refuse the conditions of peace Peace florisheth where reason ruleth ioy raigneth where modesty directeth Peace is the end of warre honour the ioy of peace and good gouernment the grounde of them both As the lyuing members of the body vnited together maintaine lyfe and deuided hasten death so Cittizens in a Common-weale by their concord maintain the state but by their hatreds destroy it Concord in a Citty is lyke harmony in musicke Concord of many maketh one True peace is to haue peace with vertue and warre with vice Peace asketh no lesse wisedome to conserue it then valiantnes to obtaine it The colour of â—eace maketh the war more secure for who â—uspect least are soonest preuented The French samed for their incredible couetousnes haue often-times sâ—ld theyr country for brybes but â—ildom ratified their peace with honour Archidamia the Spartan Lady seeing her Countrey supprest by the couâ—tousnesse of the Magistrates and Pirrhus tryumphing in theyr myseries entred the Senate house with a naked sword in her hand and in the name of all the Ladyes chyd the hartlesse Lordes for suffering themselues to liue theyr Countrey beeing ouerthrowne and they lyke to loose theyr lybertie Pirrhus entering Sicily possessed with hope of some peace afterward surprised the countrey and inthralled the inhabitants thereof by tyranny Peace from the mouth of a Tyrant is oftener promised then performed The countenaunce declareth mans inclination to peace and the austeritie of Marius countenaunce being an Infant was ominous to Rome in his old age It is a poynt of godly wisedome to bee at peace with men at warre with vices To rule an estate is a heauie burthen but to vnder-goe peace is an easie carriage Concord maketh small thinges mightily to increase but discord maketh great things sodainly to decay To flye from peace which wee should earnestly pursue is to followe discord and our owne destruction That thing is more esteemed which is obtained by peacefull wordes then that which is gotten by forceable violence Nemo vires suas in pace cognoscit si enim bella desunt virtutum experimenta non prosunt Quas homini nouisse datuÌ„ est pax vna triuÌ„phis pax optima rerum Inuneris melior pax custodire salutem Et ciues aequare potens Sil. Ital. Of Truth Defi. Truth is that certaine and vnfallible vertue which bringeth foorth all goodnes reuealeth the creation of the worlde the power of our Creator the eternall crowne of blisse we hope for and the punishment allotted for our misdooings It is a vertue through which wee are inclined to speake no otherwise with our tongue then we thinke with our hart TRuth standes not vppon the tongues of men nor honour vppon the frownes of authoritie There is nothing so secretly hidden but time and truth will reueale it Truth seemeth somtimes at the first to bee very darke harde and displeasant but at the length it appeareth most bright louely and comfortable Plotinus Truth is the guide of all goodnes Truth may bee oft blamed but neuer shamed and vertue suppressed by slaunder will at last appeare without blemish The dissoluing of a doubt is the finding of the truth Truth is the law of all Arts. Truth hath two companions wisedom and constancie Truth is the messenger of God which euerie man ought to reuerence for the loue of her Maister Truth onely among all things is priuiledged in such wise that when the time seemeth to haue broken her wings then as immortall she taketh her force The purest Emerald shyneth brightest wheÌ„ it hath no foyle and truth delighteth most when it is apparailed
impurity of the hart and doe watch it with all diligence that they can and labour to restraine that the corruption thereof burst not out eyther to the hurt of themselues or others Let no deuout soule be dismayed because his prayer is not suddainly heard but hope with patience the visitation of our Lord because he will poure his mercy plentifully on all those that call vpon him In our prayers we ought diligently to aske for mortification of our appetites and passions for they are subtile enemies The Romaines vpon certaine high dayes prayed for encrease of wealth to the people of Rome which Scipio beeing Censor changed saying that it was sufficient and that they ought onely to pray vnto God to preserue it such as it was Thy prayer is thy speech to God when thou readest God speaketh to thee when thou prayest thou talkest with God Let prayer ascend that grace may descend Hee that knoweth how to pray well knoweth how to liue well VVher the mercy of the giuer is not doubted the negligence of him that prayeth is to be reprehended Prayer must be accompanied with the exercise of mortification No prayer can tie the will of God vnto vs except first of all we renounce and conquer our owne wills Pray in thy hart vnto God at the beginning of all thy works that thou mayst bring them to a good conclusion Fixe thy iudgement in prayer on thy faith and not on thy experience because fayth is true and experience deceitfull Pray not to God to giue thee sufficient for that hee will giue to euery man vnasked but pray that thou maist be contented and satisfied with that which he giueth thee Heauen shall cease to be when it shall cease to runne and men cease to prosper when they cease to pray The wrath and loue of God follow each other but the former is mittigated by prayer and repentance Prayer repentance bringeth peace to the vnquiet conscience Orans considerare debet quid petit quem petit seipsum qui petit Bernardus Flectitur iratus voce rogante Deus Of Blessednes Defi. Blessednesse or beatitude is the grace of God and his benefits bountifully bestowed on them that serue him and keepe his commaundements TRue blessednes from mortall eyes is hid and left as obiect to the purer spirits That man cannot be truly blessed in whom vertue hath no place A man that is wise although he fall into extreame pouerty yet is hee very rich and greatly blessed Aristotle calleth blessednes an outward quietnes Blessednes farre of beginneth from humilitie A blessed man cannot erre There is no truer happines in this life then that vvhich beginneth euerlasting happines and no truer misery then that which leadeth to euerlasting misery The first felicity that godly men haue after this life is the rest of their soule in Christ the second shall be the immortality and glory of their bodies Socrates and Plato of all the Philosophers were in the rightest way to blessednes yet that small sparkle of truth was often quenched with opinions This is perfection and happines euen for euery thing to attaine the ende for which it was created and therein to rest and be blessed Since in euery thing the excesse is hurtfull the aboundance of felicitie is most daungerous It is not true blessednes which hath an end Hatefull and haplesse is that happines that trayneth men from truth to insolence If thou knowest all that ought to be known thou art truly blessed They are to be accounted blessed to whom Fortune hath equally wayed the good with the euill All things truly belonging to blessednes do cheefely consist in the noble vertue of wisedome True blessednes consisteth in a good life a happy death Not the rich but the wise auoyde miserie and become happy and blessed They that thinke riches the cause of happines deceaue themselues no lesse then if they supposed that cunning playing vppon the Lute or Harpe came from the instrument and not from Art That man is vvorthily counted blessed to whom nothing can seeme intollerable which may discourage him or nothing so pleasant that may proudly puffe him vp or make him vaine-glorious Those men be truly blessed whom no feare troubleth no pensiuenes consumeth no carnall concupiscence tormenteth no desire of worldly wealth afflicteth nor any foolishnes mooueth vnto mirth True felicity consisteth in the good estate of the soule Felix anima quae spreto turbini seculi pertransiens corporis claustra illius summi et incompres hensibilis lucis potest aliquo illustrari radio faelix cui victa voluptas Terga dedit longi quem non fregere dolores Of Loue. Defi. Loue is the most excellent effect of the soule whereby mans hart hath no fancie to esteeme value or ponder anie thing in this world but the care and study to know GOD neyther is it idle but worketh to serue him whom it loueth and this loue is heauenlie There is also a loue naturall and that is a poison which spreadeth through euery vaine it is an hearb that being sowne in the intrailes mortifieth all the members a pestilence that through melancholy killeth the hart and the end of all vertues LOue is the Maister of boldnes and confidence Loue is an vnreasonable excesse of desire which commeth swiftly departeth slowly VVhosoeuer loueth is deceaued and blinded in that which he loueth The loue that a man getteth by his vertues is most permanent Loue is full of speach but neuer more aboundant therein then in praises A friend loueth alwayes a louer but for a time The loue of beauty is the forgetting of reason Loue begun in perrill sauoureth of greatest delight when it is possessed Loue inchanteth the harts of men with vnfit fanciees and layeth beauty as a snare to intrap vertue Fancie is neuer painted but treading vpon thornes Parrahsius drawing the counterfaite of loue paynted her tickâ—ing youth on the left side with a feather and stinging him on the right side with a Scorpion Loue is a fading pleasure mixed with bitter passions and a miserie tempered with a fewe momentary delights Loue is a vertue if it be mesured by dutifull choise and not maimed with wilfull chance Lawlesse loue neuer endeth without losse nor the nuptiall bed defiled escapes without reuenge Zeno. Fancie is a vvorme that byteth forest the flourishing blossomes of youth Loue is not to be supprest by wisedom because not to be comprehended by reason Hote loue is soone colde and faith plighted vvith an adulterers vowe is tyed vvithout conscience and broken without care Loue as it is variable so is it mighty in forcing effects without deniall As Venus hath her charmes to inchaunt so Fancie is a sorceresse that bevvitcheth the sences Cupid is not to be resisted with courage but entertayned with curtesie Loue vanquisheth Tirants conquereth the mallice of the enuious and reconcileth mortall foes vnto perfect loue and amity Loue is a heate full of coldnes a sweete full of bitternes a paine full of
be in loue The best Phisition to cure loue is shee that gaue the wound Secret loue burneth with the fiercest flame The first steppe to wisedom is not to loue the second so to loue that it bee not perceiued As a King is honoured in his image so God in man is both loued and hated hee cannot hate man who loueth God nor can hee loue God who hateth man Bernard Loue that is soone gotten in a heate vvill quickly away with a cold Hee that gathereth Roses must be content to pricke his fingers and he that will winne a womans good will must be content vvith sharpe words The cause of loue is delight vvhich by the aspect and sight of beauty is first taken but whosoeuer in viewing beholding of others taketh no pleasure can neuer be mooued to loue There are sixe properties in loue Selfe-loue is the grounde of mischiefe Lasciuious loue the roote of remorse vvanton loue the cowards warfare Pure loue neuer saw the face of feare Pure loues eyes pierceth the darkest corners Pure loue attempteth the greatest dangers Libertas quoniam nulli iam restat amanti Nullus liber erit si quis amare velit Heu quantuÌ„ mentes dominatur in aequas Iusta Venus Of Iealousie Defi. Iealousie is a disease of the minde proceeding from a feare which a man hath that that thing is communicated to another which hee would not haue common but priuate to himselfe it is also bred of that loue which will not suffer a partner in the thing beloued HE that is pained with the restles torment of iealousie doubteth mistrusteth him selfe being alwayes frozen with feare and fired with suspition Iealousie is such a heauie and grieuous enemy to the whole state of matrimonie and soweth betweene the married couple such deadly seedes of secrete hatred and contention as loue beeing once raced out with sacklesse distrust thereof through enuie ensueth bloody reuenge A iealous man is suspitious euermore iudging the worst for if his wife be merry he thinketh her immodest if sober sullen if pleasant inconstant if shee laugh it is lewdly if shee looke it is lightly yea hee is still casting beyond the Moone and watcheth as the craftie Cat ouer the silly Mouse Loue as it is diuine with loyaltie so it is hell with iealousie Iealousie proceedeth from too much loue Iealousie is a canker that daily fretteth quiet thoughts a moth that secretly consumeth the life of man and a poyson specially opposed against the perfection of loue The hart beeing once infected with iealousie the sleepes are broken dreames proue vnquiet the whole night is consumed in slumbers thoughts and cares and the day in woe vexation and misery The iealious man lyuing dyes and dying prolongs out his lyfe in passions worse then death none looketh on his loue but suspition sayes this is he that couets to be coriual in my fauours none knocketh at the doore but starting vp hee thinketh them to be messengers of fancie none talkes but they whisper of affection if shee frowne shee hates him and loues others if she smyle it is because she hath had successe in her loue looke shee frowardly on any man she dissembles if shee fauour him with a gracious eye then as a man possessed with frenzie he crieth out that neither fire in the strawe nor loue in a womans lookes can be concealed thus doth he lyue restlesse and maketh loue that oft is sweet to be in tast more bitter then gall Iealousie is a hell to the mind and a horror to the conscience suppressing reason and inciting rage As there is no content to the sweetnesse in loue so there is no dispayre to the preiudice of iealousie The seedes of rashnes lust are nourished in a disordinate multitude and the fruites of displeasure hate murther and wickednes are cherished by iealousie Socrates He that is iealous is like him that is sicke of an ague and poureth in drinke to augment the chilnes of his sicknes Hippoc. There can be no greater tyranny then iealousie whereby a man continually murthereth himselfe lyuing As a ship is in a tempest so is the minde tost by iealousie the one stil expecteth his wrack the other seeketh his owne ruine Iealousie maketh the cowarde stoute the bashfull audacious the babler silent Ielousie begetteth reuenge reuenge nourisheth iealousie Three thinges breede iealousie a mightie state a rich treasure and a fayre wife Iealousie is a hel-borne fiend that pestereth the minde with incessant passion Iealousie in seeking death contemneth it in finding it repineâ—h thereat not for enduring it but because it suffereth him not to out-lyue reuenge As the Crowe thinketh her owne byrds fayrest so the iealious man thinketh his ovvne choyce excellentest Cruelty is most cruell when we prolong the payne iealousie monstrous with lengthening the passion Of lyttle brookes proceede great riuers from small sparkles of iealousie arise great flames of distemprature To trouble a iealous man with counsaile is to augment his payne wyth suspition Matrimonium itá demum tranquillé exigi potest si vxer caeca maritus autem surdus fiat Faemineum genus zelotopiae est obnoxium et hinc oriuntur rixae et querimoniae rursus marito obnoxia est vxoris garrulitas qua molestia cariturus est si surdus sit Of Hate Defi. Hate or enuie is a griefe arising of another mans prosperitie and malignitie is most commonly ioyned with it whether it bee the fountaine of it as some say or one part therof as others will haue it This malignitie or common hate is a delight and pleasure taken in another mans harme although we receiue no profit thereby and it seemeth to bee accidentall that is procured by hatred or ill will arising of some euill affection which one man beareth to another THe greatest flood hath the soonest ebbe the sorest tempest the suddainest calme the hotest loue the coldest end and from the deepest desire oft-times ensueth the deadliest hate Hate thirsteth to salue his hurts by reuenge Enuy is a secrete enemy to honour There is nothing that more spighteth a man then to haue before his enemy any iniury Hatred is the spirit of darknes Hatred is blinde as well as loue Plut. Enuie is imagined of the Poets to dwell in a darke Caue beeing pale and leane looking a-squint abounding with gal her teeth black neuer reioycing but in others harme still vnquiet and carefull and continually tormenting herselfe Enuie maketh the body to bee ill disposed changeth the colour of the countenance and therefore it is called the VVitch and feauer heptick of the spyrit Arist. The enuious man is â—ed with dainty meate for hee dooth continually gnawe vppon hys owne hart Enuy is thâ—â—â—oynt may be discerned from hatred the one is secrete the other is open Hate hath sundry affections as contempt anger debate and scornfulnes Themistocles in his youth sayd that as then he had done nothing worthy of memorie in that there was no man whom hee might
bowe that standeth bent dooth neuer cast straight and the minde that is delighted with earthly pleasures sildome thinketh on heauenly happines Plato A worde suffiseth for a vvise man and one thought is enough for one resolution VVhen death is at the doore remedie is too late when misfortune is hapned thought of preuention is bootlesse Cogitationes vagas et in vtiles et velut somnâ— similes né recipias quibus si animuÌ„ tuum oblectaueris quum omnia disposueris tristis remauâ—â—is Cic. Cogitationes sunt improuidi animi respectus et ad euagationem proui Of Wit Defi. VVit is the first and principall part of the soule wherein the minde the vnderstanding and the memory are contayned which are most necessary for the direction of all good vertuous actions SHarpnes of the wit is a sparke that soonest inflameth desire Chilo One mans will is another mans wit The ornaments of wit are much more faire then the badges of nobility A bond-man to ire hath no power to rule other men by hys owne wit A quicke wit cleere vnderstanding taketh good heede of things past prudently waying things present thinges to come Strength wanting wit and policie to rule ouerthrowes it selfe Horace That which mans strength cannot bring to passe wit and policy will soone dispatch VVine is such a whetstone for wit that if it be often set thereon it wyll quickly grind all the steele out and scarce leaue a backe where it found an edge There be three thinges which argue a good wit inuention conceauing and answering There is nothing more smooth then glasse yet nothing more brickle nothing more faire then snow yet nothing lesse firme neyther any thing more fine theÌ„ wit yet nothing more fickle VVit doth not commonly bend where will hath most force Plinie A good wit ill imployed is dangerous in a Common-wealth Demost. He that in these dayes seeketh to get wealth by wit without friends is lyke vnto him that thinketh to buy meate in the market without money As the Sea-crab swimmeth alwayes against the streame so doth wit alwayes against wisdome Pythag. As a Bee is oftentimes huâ—t with his ovvne hony so is wit not sildome plagued with his owne conceit If wit bee imployed to the honest study of learning what thing is more precious but if in the idle trade of loue what thing can bee more pestilent VVit without learning is like a tree without fruite Arist. VVit though it hath beene eaten with the canker of conceite and fettered with the rust of vaine loue yet beeing purified in the Still of wisedome and tryed in the fire of zeale wil shine bright and smell sweete in the nosthrils of all young Nouices VVisedom cannot be profitable to a foole nor wit to him that vseth it not Galen The wit of man is apt to all goodnes if it be applyed thereunto Diog. Commonly men of sharp wit iudgment be not alwayes of sound conditions and many tymes good inclinations are corrupted by vicious conuersation Mans wit is made dul through grosse immoderate feeding Many by wit get wealth but none by wealth purchase wit yet both wit and wealth agree in the best sympathie Hee seemeth to be most ignorant that trusteth most to his owne wit Plato By how much the more the interior sences are more precious and the gyfts of the mind more excellent then the exterior organs and instruments of the body by so much the more is wit to bee preferred before the outward proportion of lineaments He best perceiueth his owne wit that thogh his knowledge be great yet thinketh himselfe to vnderstand little Protog As empty vessels make the loudest sound so men of least wit are the greatest bablers As yron and brasse are the brighter for the wearing so the wit is most ready that is most occupied Recreation of wits ought to be alovved for vvhen they haue a while rested they often times proue more sharp and quick Seneca VVords vvittily spoken do awake reuiue the iudgement but great manifest examples perswade the hart VVit in women is lyke oyle in the flame which eyther kindeleth to great vertue or to extreame vanity Guenera VVit gotten by industry though it be hard in coÌ„ceiuing yet it is not hasty in forgetting Quid non ingenio voluit natura licere Nil non mortale tenemus Pectoris exceptis ingenisque bonis Ouid. Of Wisedom Defi. VVisedom is a generall vertue the princesse and guide of all other vertues and that wherein the knowledge of our soueraine good and the end of our life consisteth as also the choyce of those wayes by which wee may come vnto it WIsedom shyneth in the midst of anger It is wisedome to thinke vppon any thing before wee execute it Plotinus By others faults wise men correct their own offences He is wise that is wise to himselfe Eurip. As it is great wisedome for a man to bee secretary to himselfe so it is meere foolishnesse to reueale the inward thoughts of the hart to a stranger It is wisedom to looke ere we leap and folly to doubt where no cause is It is more wisedom to lament the lyfe of the wicked then the death of the iust To forget an iniury proceedeth of singuler wisedome In many iniuries there is more security and wisedome to dissemble a wrong then to reuenge it Alex. Seue There can be no greater tryumphs or tokens of wisedom then to conquer affections To the wise it is as great pleasure to heare counsayle mixed wyth mirth as to the foolish to haue sport mingled with rudenes VVisedome is great wealth sparing is good getting and thrift consisteth not in gold but in grace VVisedom prouideth things necessary not superfluous Solon He that enioyeth wealth without wisedom possesseth care for himselfe enuie for hys neighbors spurres for his enemies a pray for theeues trauaile for his person anguish for his spyrit a scruple for his conscience perrill for his loue woe for his chyldren and a curse for his heyres because although he knowes howe to gather yet hee wanteth skill to dyspose what he hath gotten VVisedom flourisheth when beauty fadeth and waxeth young when age approcheth VVisedom is the most precious iem wherwith the minde may be adorned and learning one of the most famous qualities for vvhich a man ought to be esteemed True wisedome teacheth vs as vvell to doe well as to speake well Sapience is the foundation and roote of all noble laudable things by her we may attaine a happy end and learne to keepe our selues from euerlasting payne Solon It is a poynt of great vvisedom to knovv to vvhat purpose the time best serueth Archi. As a plough rooteth out from the earth all brambles thistles so wisedom rooteth out all vice from the mind Pythag. VVisedom is a tree that springeth from the hart beareth fruite in the tongue A vvise man is neuer lesse alone then when he is alone Ambr. The first poynt of vvisedome is to discerne that which
and eschew the same and know vertue and attaine vnto it for if it be not applied heereunto of them that haue it she leaueth in them her whole duty vndone Plato A godly minded man being giuen to knowledge through study and learning wil chiefly bestow his wisedome and knowledge to the helping of his neighbour in time of neede Perfit hearing is a great helpe in a man to obtaine knowledge Isocrates As men in nothing more differ from the Gods then when they are fooles so in nothing they doe come neere them so much as when they are wise Empedocles In warre yrâ—â— iâ— better then golde and in mans life knowledge to be preferred before riches Socrates The â—giptians accounted it a most intollerable calamity to endure but for three dayes the darknes which God sent vnto them by Moses howe much more ought wee to be afraid when we remaine all our life time in the night of ignorance Doubtfulnes and vntruth are the daughters of Ignorance Pythagoras counsel was that aboue al things we shold haue a care to keepe the body from diseases the soule from ignorance and the Citty from sedition The best knowledge is for a man to know himselfe Socrates He that well knoweth himselfe esteemeth but little of himselfe hee considereth from whence he came and where-vnto he must hee regardeth not the vaine pleasures of this brittle life but extolleth the law of God and seeketh to liue in his feare But he that knoweth not himselfe is ignorant of God wilfull in wickednes vnprofitable in his life and vtterly gracelesse at his death Macrobius The vnderstanding and knowledge of vaine men is but beast-like to those that are possessed with the heauenly spirit which is secret hid and whereas they speake and vtter their knowledge all other ought to be silent Knowledge seemeth to be a thing indifferent both to good and euill Socrates thanked God onely for these three things first in that he had made him a man and not a woman secondly that he was borne a Grecian and not a Barbarian thirdly that he was a Philosopher and not vnlearned esteeming the gifts of Nature and Fortune of no value vnlese they be beautified with the gifts of the mind Experience is the Mistres of age There is nothing which experience doth ingraue but time doth weare out As a Captaine is a directer of a whole Army so reason ioyned with knowledge is the guide of life As Bees out of flowers suck hony so shold men out of Sciences learne knowledge Pla. Cunning continueth when all other worldly wealth is wasted Hee that knoweth not that which he ought to know is a brute beast among men he that knoweth no more then he hath neede of is a man among brute beasts and he that knoweth all that may be knowne is a God among men Pythag. He is sufficiently well learned that knoweth how to doe well and he hath power enough that can refraine from doing euill Cicero To lack knowledge is a very euill thing to thinke scorne to learne is worse but to withstand and repugne the truth against men of knowledge teaching the truth is vvorst and farthest from all grace No Science is perfect that is not grounded on infallible principles Experience is a true Mistris but she maketh her schollers to tread vpon thornes Solon who taught by much experience and reading wrought many things for the profit of the weale publique He that will be perfit in knowledge must be circumspect by nature diligent in action and considerat in his resolution A man that is rich in knowledge is rich in al things for without it there is nothing and with it what can ba wanting Solon It becommeth a man from his youth to be ignorant in filthy things to be studious in the knowledge of goodnes and honesty Endeuor thy selfe to doe so well that others may rather enuy at thy knowledge theÌ„ laugh at thy ignorance Socrates Vnum qâ—odque scire â—rbiâ—raâ—â—r cum eius causas et principia cognoscimus Cic. Licâ—â— omnes scientiâ— nobiles sunt tantem diuiâ—â—â—â—â— nobâ—lâ—or quia eius subiectum est nobilus Aristo Of Eloquence Defi. Eloquence or oratorie is an Art which teacheth the laudable maner of well speaking it is the ornament of the braine and the guilt somtimes to an ill reputed matter THe speech of man is a diuine worke and full of admiration therefore we ought at no time to pollute our tongues with vild and filthy talke Breuity is a great praise of eloquence Cice. Speech is the nourishment of the soule which onely becomes odious and corrupt by the wickednes of men Isocrates It is a speciall vertue to speake little well Silence is a sweet eloquence for fooles in their dombnes are accounted wise Many throgh eloquence make a good matter seeme bad and a bad matter seeme good Eloquence hath a double fountaine the one internall proceeding from the minde called the diuine guide the other externall vttered in speech called the messenger of conceits and thoughts Cic. Internall â—ratory aymes at friendshippe towards a mans selfe respecting onely the mark of vertue through the instructions of phylosophy Externall eloquence aymes at friendshippe towards others causing vs to speak teach whatsoeuer is fruitfull and profitable for euerie one Internall speech maketh a man alwayes agree vvith himselfe it causeth him neuer to complayne neuer to repent it maketh hym full of peace full of loue and contentation in his own vertue it heaâ—eth him of euery rebellious passion which is disobedient to reason and of all contentions betweene wit and will Externall carrieth vvith it all the force effecacie to perswade Eloquence is made by ayre beaten framed with articulate distinct sound yet the reason thereof is hard to bee comprehended by humane sence VVords are the shadowes of workes and eloquence the ornament to both Eloquence is like a cloath of Arras figured and set forth with stories because both in the one and the other the thinges fashioned are then seene when they are opened are not subiect to sight neither bring delight when they are folded vp and hidden VVhen the lyps of perfit eloquence are opened we behold as it were in a Temple the goodly similitudes and images of the soule Vertue hath no instrument so gracious or familiar as eloquence which seconded with action is of great force and effecacie It is not so necessary that the Orator the Law should agree in one and the same thing as it is requisite the lyfe of a Phylosopher should be conformable with his doctrine and speech Plato Eloquence is a profession of serious graue and waighty matters and not a play vnconstantly vttered to obtaine honour onely All oratorie ought to haue reason for a fouÌ„dation and the loue of our neighbour for a marke to ayme at The tongue is a slypperie instrument and bringeth great danger to those that eyther neglect or defile it If eloquence bee directed vvith a religious vnderstanding it
of a iust man to haue his soule free from perturbations Heroicall vertues are made perfit by the mixture of temperance and fortitude which seperated becomes vicious A temperate man which is not couragious quickly becometh a coward faint harted Temperance is the mother of all dutie and honestie It is the propertie of iustice not to violate the right of any man and of temperance not so much as to offend him In temperance a man may beholde modestie without any perturbation of the soule Temperance compelleth men to follow reson bringeth peace to the minde and mollifieth the affections with concord and agreemeth He is woorthy to be called a moderate person which firmely gouerneth and brideleth through reason the vice of sensualitie and all other grosse affections of the mind Nihil reperiri potest tam eximium quam istam virtutem moderatricem animi temperantiam nō latere in tenebris neque esse abditam sed in luce Cic. Non potest temperantiam laudare is qui ponit summum bonum in voluptate est enim temperantia libidinum inimica Of Innocencie Defi. Innocencie is an affection of the minde so well framed that it will hurt no man eyther by word or deede a tower of brasse against slaunders and the onely balme or cure for a wounded name strengthening the conscience which by it knoweth his owne puritie THere can bee no greater good then innocencie nor worse euill then a guilty conscience The innocent man is happy though hee be in Phallaris Bull. Great callings are little worth if the minde be not content and innocent The hart pricked with desire of wrong maketh sick the innocencie of the soule Riches and glory are broken pillers but innocencie is an vnmouing colomb Innocencie and Prudence are two anchors that cannot be torne vp by any tempest Innocencie to God is the chiefest incense and a conscience without guile is a sacrifice of the sweetest sauour Aug. As God wil not suffer a murderer to escape without punishment so will hee not let the wrong of the innocent goe to the graue with out reuenge Innocencie beeing stopped of the malignant taketh breath and hart againe to the ouerthrow of her enemies Cic. As fire is extinguished by water so innocencie doth quench reproch Of all treasures in a common-wealth the innocent man is most to be esteemed Archias was stoned to death for murdering innocent Archilocus Hasdruball for killing without cause an innocent was killed of his seruaunt Innocencie is in some sort the effect of regeneration Innocencie is an vprightnes of lyfe agreeing with reason Religion is the soule of innocencie mouing in an vnspotted conscience Innocencie is built vpon diuine reason Humane happines consisteth in innocencie of the soule and vncorrupt manners All innocencie consisteth in mediocritie as all vice doth in excesse Innocencie is a good which cannot bee taken away by torment Mar. Aur. Innocencie is the most profitable thing in the worlde because it maketh all things else profitable Innocencie Palme-like groweth in despight of oppression Beauty is a flower soone withered health is soone altered strength by inconuenience abated but innocencie is diuine immortall Innocencie is an assured comfort both in lyfe and death As length of tyme diminisheth all things so innocencie and vertue increaseth all things The fear of death neuer troubleth the mind of an innocent man Age breedes no defect in innocencie but innocencie an excellence in age Innocencie makes kingdomes florish more then armes Innocency being most honest must of necessity be most profitable and therefore most desired Nature reason and vse are three necessary things to obtaine innocencie by Vt nepenthes herba addita poculis omnem conuiuij tristitiam discutit it a bona mens insita nobis omnem vitae solicitudinem abolet A calumnia non defendit innocentia Of Kings Defi. Kings are the supreame Gouernours and Rulers ouer states Monarchies placed by the hand of God to figure to the world his almightie power if they be vertuous they are the blessings of their realmes if vicious the scourges allotted for theyr subiects iniquities THe maiestie of a Prince is like the lightning from the East and the threats of a King like the noyse of thunder Kings haue long armes and Rulers large reaches A Prince ought onely to will that vvhich lawfully hee may The life of a Prince is the rule the square the frame and forme of an honest life according to the which theyr subiects frame the manner of theyr lyues and order theyr families and rather from the liues of princes doe subiects take theyr patterne and examples then from theyr lawes Subiects follow the example of theyr Princes as certaine flowers turne according to the sunne Princes are neuer without flatterers to seduce them ambition to depraue them desires to corrupt them Plato It belongs to him that gouerneth to bee learned the better to know what he dooth wise to find out how he ought to doe it discreet to attend and take the opportunitie resolute in the action of iustice without corruption or feare of any It is vnprofitable for that prince to haue the victory of the war which by malice is begun and by pride and fiercenesse is pursued It is necessary for Princes to be stout also rich that by their stoutnes they may gather theyr owne and by their riches represse their enemies It is better for a Prince to defend his owne Country by iustice then to conquer anothers by tyrannie That Prince who is too liberal in giuing his owne is afterwards thorowe necessitie compelled to be a Tyrant and to take frō others theyr right As Princes become Tyrants for want of riches so they become vicious through abundance of treasure Plut. VVhen an vnwoorthy man is preferred to promotion he is preferred to his own shame The Prince that is feared of many must of necessity feare many The vniuersall schoole of all this worlde is the person the house and Court of a King Couragious noble Princes esteeme nothing so precious as to haue men valiant to defend their frontires also wise to gouerne their Common-weales Princes must not measure things by report but by the way of conscience Socrates It behoueth a Prince or Ruler to be of such zealous and godly courage that hee alwayes shewe himselfe to bee as a strong wall for the defence of the truth The princes pallace is like a common fountayne or spring to hys Cittie or Countrey whereby the common people by the cleanenesse there of bee long preserued in honestie or by the impurenesse thereof are with sundry vices corrupted A King ruleth as he ought a Tyrant as hee list a King to the profit of all a Tyrant onely to pleasure a few Arist. There neuer was any Prince in the world so wise in all his actions but necessity hath cōstrained him at one time or other to alter his minde from his first determinate purpose A King ought to refraine the companie of vicious persons
how with commendations to aduenture dangerous fearefull things and in taking them in hand to be nothing terrified Socrates Men of haâ—ghtie courage seeke rather to win a long-lasting fame then to saue a short lasting lyfe The courage of a man is seene in the resolution of his death Fortitude is the fairest blossom that springs from a noble minde Fortitude is the meane betweene feare and boldnes There is not any thing harde to be accomplished by him that with courage enterpriseth it Courage maketh that obscure which vvas not woorthily atchiued and those actions which proceede on aduise experience are neuer changed ere they be ended neither are they ended but fortunatly Courage begun with deliberate constancie and continued without change doth sildome faile It cannot bee counted couragious or true victory that bringeth not with it some clemencie Bias. To conquer is naturall to pitty heauenly It is more courage to die free then to lyue captiue Leostenes Bias holding warres with Iphicrates King of Athens falling into the lappes of his enemiâ—s and his souldiours fearfully asking him what they should doe hee aunswered make report to those that are aliue that I died with courage â—ighting and I will say to the dead that you scape cowardly flying Such as are sâ—out in body and cowardes in minde are dissemblers with God and man vvith God because they may doe good and will not with man because they seeme to be and are not Courage aduentureth on danger conquereth by perseuerance and endeth with honour There is nothing that maketh a man of more fortitude or sooner great and mightie then the tryall of a peruerse fortune nor any thing breedeth a more stabilitie of fayth and patience then the exercise of aduersities Heate is the instrument anger the whetstone of fortitude Courage contemneth all perrils despiseth calamities and conquers death Aginip Courage depending on mediocritie hath audaciousnes for one and feare for hys other extreame As fortitude suffereth not the minde to bee directed by any euils so temperance suffereth it not to be drawne from honestie by any allurements Courage is an immortal power of the soule consisting in direction of the spirit fortifyed in phylosophy Courage is the Champion to iustice neuer ought to contende but in righteous actions Epictetus Thunder terrifieth children threatnings feareth fooles but nothing dismaieth a man of courage and resolution Courage is a wise mans coate cowardise a fooles cognizaunce ignauum est rediturae parcere vita Quemcunque magnanimuÌ„ videris miseruÌ„ negas Of Fame Defi. Fame is but an â—ccho and an idle rumor of reports which running from eare to eare conueieth through the worlde the tydings of truth and falshood THere is no sweeter friend then Fame nor worser enemy then report It is a part of good fortune to be wel reported of and to haue a good name Plot. It is no small pleasure to haue a good name and yet it is more fraile then any glasse Erasmus A good lyfe is the readiest way to a good name Desire to be famous but first be carefull to purchase fame with credite There is no kind of mishap more infamous then for a man to loose his good name and to be ill reported of amongst all men for hys bad dealing As the shadowe doth followe the bodie so good deedes accompany fame The eare leadeth to the inward sences aswel as the eye Fame is the speedy Herrald to bear newes Fame riseth vp lyke a bubble continueth lyke a shadowe and dyes in the bosome of Time There is nothing more famous in a Prince then the loue of his subiects nor anie thing more famous in subiects then obedience Fame is like the turning wheele that neuer stayeth like the burning flame that quicklie quencheth like the sommer fruite that soone withereth Publicolas fame was gotten by leading of Armes Solons by ciuill actions The treason of Pausanias augmented the fame of Themistocles And the folles of great men are poore mens steps to honour A good report shineth most cleerely in the deepest darknesse If thou desire to bee well spoken of then learne to speake well of others and vvhen thou hast learned to speake well then learne likewise to doe well so shalt thou bee sure to get a worthy name Our good name ought to be more deer vnto vs then our life Beautie conquers the hart gold conquers beautie but fame subdues and goes beyond them both To flie from fame or desteny is of all things most impossible Keepe the fame which thou hast honestlie gotten for it is a iewell inestimable Glory is gotten both by sweating blood and fame both by vertue vildest actions The fame that Milciades got at Marathon wold not suffer Tâ—emistocles to sleep in quiet A rumor raysed of nothing soone vanisheth and the end of it is nothing else but to make the innocencie of him which is slaundered to be the more admired Erasm. Honestus rumor alterum est patrimonium Actum praeclarécum ijs est quorum virtus neâ— obliuione eorum qui sunt neâ— reticentia posteriorum sepulta esse poterit Cic. Of Rage Defi. Rage is a short furie the inflamation of the blood and an alteration of the hart it is a desire of reuenge a regardles care of friendship an enemie to all reason and as vneasie to be guided by another as a furious tyrant RAge or anger if it be but a small time deferred the force thereof will bee greatlie asswaged â—ut if it be suffered to continue it increaseth more and more in mischiefe vntill by reuenge it be fully satisfied VVhilst rage hath run his course forbeare to speake for many men in theyr anger vvill gyue no eare to reason Anger is the first entrance to vnseemelie vvrath Pythag. Anger is a melancholy griefe and vexation of the minde thirsting after reuenge VVrath prâ—ceedeth from the feeblenesse of courage and lacke of discretion VVomen are sooner angry then men the sicke sooner then the healthy and olde men sooner then young Herm. The irefull man is more misgouerned then hee whom lothsome drunkennes detaines The raging perturbations of the minde doe punish reason and blinde the sight of vvisedome Anaxag VVhat ragingly and rashly is begun dooth challenge shame before it be halâ—e ended Architas beeing angry with his bond-man would not beate him because he was angry Griefe neuer leaues a wrathfull man weaponlesse Anger is soone buried in a wisemans breast Anger and power meeting together in one man is more fierce then any thunderbolt Flee from the furious in his wrath trust not the faire tongue of thine enemy Hee ouercommeth a stoute enemy that ouercommeth his owne anger Chilo VVhat in priuate persons is termed choller in great men is called furie and crueltie The Pythagorians by the allegoricall commaundement that they should not leaue the bottom of the potte or cawdron imprinted in ashes did teach according to Plutarchs opinion that no marke or apparant showe of choller should remaine Anger springeth
property of a Seruant to feare his Maister with hatred but a Sonne feareth his Father for loue Ambrose Neyther strength nor bignesse are of anie value in a fearefull body They that desire to be feared needes must they dread them of whom they be feared VVhom many feare they doe hate and euery man whom he hateth he desireth to see him perrish Feare is the companion of a guiltie conscience A Maister that feareth his Seruant is more seruile then the Seruant himselfe It is a deadly feare to liue in continuall danger of death It is meere folly for a man to feare that which he cannot shunne It is a naturall thing in al men to leaue their liues vvith sorrow and to take theyr deaths with feare It is better to suffer that vvhich wee feare then by feare to liue in coÌ„tinuall martirdom To demaund how many and not where the enemies be is a signe of cowardly feare Feare followeth hope wherefore if thou wilt not feare hope not Aâ—sculapius It many times happens that the parties not willing to ioyne in loue doe consent agree together in feare It is farre better to feare thy choice then to rue thy chaunce He that feareth euery tempest is not fit to be a trauailer The sword dispatcheth quicklie but feare tormenteth continually Feare standeth at the gates of the eares and putteth back all perswasions Plato The more a man feares the sooner he shall be hurt Too much feare opens the doore to desperation He that through his cruelty is much feared of other men vvalketh in small assurance of his owne life The feare of death to a wicked person is of greater force to trouble him then the stroke it selfe Cic. A fearefull man neuer thinks so well of any mans opinion as hee dooth of his owne conceite and yet he will be ready to aske counsell vpon euery trifling cause It is a lamentable thing to be old with feare when a man is but young in yeares It becoÌ„meth nor a Commaunder in Armes to be a man of a fearefull disposition Hee is woorthy to be counted a valiant and couragious minded man in whom the feare of an honest death can strike no signe of terror It is the property of a wise man with a quiet minde patiently to beare all things neuer dreading more then he need in aduersity nor fearing thinges not to be feared in time of prosperity but those things which he hath he honestly inioyeth and those things which he possesseth not he doth not greatly couet It becommeth a wise-man to be heedefull but not to be feareful for base feare bringeth double danger It is requisite for all men to knowe God and to liue in his feare But such as worship God for feare least any harme should happen vnto them are like them that hate Tyrants in their harts and yet study to please them because they would in quiet keep that they possesse Multos in summa periculamisit Venturi timor ipse mali fortissimus ille est Qui proÌ„ptus metuenda pati sicoÌ„minus instent Et differre potest Nos an xius omnia cogit Quae possunt fieri facta putare timor Of Famine Defi. Famine is a vehement hungrie desire of eating as thirst is of drinking which as Galen saith in his third booke of naturall Faculties stifleth and châ—aketh the stomacke with euill and noy some humors and dissolueth destroyeth the strength thereof it begetteth lothsomnes filleth all the body full of outragious and filthy diseases BArraine Scithia is Famines Country and the place of her aboade the sterill fruitlesse top of mount Caucasus Famine and dearth doe thus differ dearth is that vvhen all those things that belong to the life of man for example meate drinke apparrell lodging other things are rated at a high price Famine is when all these necessaries before named are not to be got for money though there be store of money God is the efficient cause of famine and sinnes the impulsiue or forcing causes which the holy Scripture setteth downe to be these Atheisme Idolatry coÌ„tempt of Gods word priuate gaine periury and oppression couetousnes cruelty pride drunkennes and surfetting aud neglect of tyth-paying There was a generall dearth throughout all the world in the dayes of Claudius Caesar according to the prophecie of Agabus because the world was then like vnto the Emperour giuen ouer to all impiety drunkennes and ryot Famine and the pestilence are such fellow-like companions that the Grecians distinguish them but by one letter calling the pestilence Loimos and the famine Limos Famine is more intollerable then the pestilence or the sword therefore when God gaue Dauid his choice of these three euils he chose the pestilence as the easiest to bee endured After famine commeth the pestilence In the yeere 1438. Thuringia was oppressed with so great a famine that throughout al the Region the streetes in Citties and Villages lay full of deadbodies through putrefaction of which a plague followed whereby many thousands perished Eusebius in his ecclesiasticall history vvriteth that vvicked Herod King of the Iewes ended his wretched life as well by famine as the lousie euill Erisicthon for his impious sacriledge vvas plagued with such miserable extreame famine that hee vvas constrained to eate his owne flesh In the time of famine mice dogs horses asses chaâ—â—e pels hides sawdust haue beene vsed for good sustenance at the last mans flesh yea that which is not to bee spoken without trembling the mothers haue beene constrained through hunger to eate theyr owne children as in the siege of Samaria in the first siege of Ierusalem vnder Nabuchadnezzer and in the last vnder the Emperour Vespasian and his sonne Titus Famine caused Abraham to flie from Canaan into Egipt from Gerar to Abimeleck It caused Iacob in his old age to flye to his son Ioseph in Egypt It caused Elimelech with his wife and children to leaue Israell and to flie into Moab and the Sunanitesse vvoman to leaue her owne Country The people of Egipt in Pharaobs time wheÌ„ the great samine was were vrged to offer vp themselues in bondage and all that they had for Corne. Vrspergensis writeth that the great famine which befell in the yeere eyght hundred and ninety-eyght made men to eate and deuour one another Pliny sayth in his eight booke chapter 57. that when as Hanniball besieged Cassilinum a Citty in Italy in the Citty by reason of extreame scarsitie a mouse vvas solde for two hundred peeces of money and yet hee that sold it dyed for hunger and the buier liued Calagmiam a Citty in Spayne where Quintilian vvas borne beeing besieged of Cneus Pompeius endured such a samine that when there was no other liuing creature left in the Citty the inhabitants eate theyr owne wiues and children Fate for biddeth famine to abide wher plenty dwelleth Famine is like to the eating and deuouring Vlâ—er called Estiomenus called of Courtiers who commonly more then others are subiect thereunto the VVoolfe
for three causeth first for that she was a Kings daughter secondly a Kinges vvife thirdly a Kings mother VVhen Fortune commeth suddainly with some present delight pleasure it is a token that by her â—â—attering vs she hath made ready her snares to catch vs. Aurel. As the fortune of this world shall make thee reioyce ouer thine enemies euen so it may make thine enemies reioyce ouer thee Through idlenes negligence and too much trust in fortune not onely men but Citties and kingdoms haue been vtterly lost and destroyed Fortune is exceeding slippery and cannot be held of any man against her owne will Fortune is neuer more deceitful then when shee seemeth most to fauour Plot. Fortuna multis dat nimis satis nulli Nulla tam bona est fortuna de qua non possis quaeri Of Riches Defi. Riches of the Phylosophers Poets are called the goods of Fortune vnder which are comprehended plate money iewels Lands possessions in aboundance they are according to theyr vse good or badde good if they be well vsed bad if they be abused RIches are good when the party that possesseth them can tell how to vse them Riches rightly vsed breed delight pleasure profit and praise but to him that abuseth them they procure enuie hatred dishonor and contempt Plautus As the greater wee see our shadow the neerer we draw towards night so must we feare least the more that wee our selues abound in wealth the further of truth and the light estrange themselues from vs. A wicked man is eyther wicked of himselfe or heyre to a wicked man Ierom. As pouertie is not meritorious if it bee not borne with patience no more are riches hurtfull vnlesse they be abused It commonly happeneth that those men which enioy most wealth are most vexed with the greedy desire of getting more and mightily molested with feare least they shold loose what they haue already gotten The greatest riches in the worlde to a good man is his soule and reason by which hee loueth righteousnes and hateth iniquity There is no man more willing to become suretie for another then hee that wanteth most wealth He hath riches sufficient that needeth neyther to flatter nor borrow Solon Rich men without wisedome and learning are called sheepe with golden fleeces The more that a miserable man increaseth in riches the more he diminisheth in friends and augmenteth the number of his enemies Anaxag The riches aboundance of wealth in thys world are priuie thieues that greatly hindereth many men from the study of vertue and all godly exercise Rich men haue need of many lessons to instruct them to doe well Philippus Rich men through excesse idlenesse and delicious pleasures are more grosse conceited then poorer persons Those riches are to bee despised which are lost with too much liberalitie and rust with â—iggardly sparing VVhere riches are honoured good men are little regarded It worketh great impatience in a rich man to be suddainly decayed and fallne into pouertie Hermes He hath most that coueteth least Great substance and possessions maketh vertue suspected because they be ministers of pleasant affections and nurses of vvanton appetites Great aboundance of riches cannot of any man be both gathered and kept without sin Erasmus There be three causes that chiefely mooue mens mindes to desire worldly wealth the one is the loue of riches â—ase mirth and pleasure Another the desire of worship honour and glory The thyrd is the doubtfulnes and mistrust of wicked and faithlesse men which are too much carefull for their owne lyuing heare in this world thinke all they can get too â—iâ—â—â— to sufâ—â—se them Solon Immortall honour exceedeth all transitory treasure Great businesse the hart of man hath to search for the goods of thys world and great paynes to come by them but without comparison the greatest dolour is at the houre of death when we must depart and leaue them Suffisance is the sure holde which keepeth wise men from euill works Polion Vpon a couetous minded man riches are ill bestowed for he is neyther the warmer clothed the better fedde nor any thing in shew the more wealthy for them Money neuer satisfieth the greedy minded man but maketh him more hungry after he hath gotten a little gaine If thou know how to vse money it will become thy hand-maide if not it will become thy maister Small expences often vsed consume great substance in short space No man is rich by his birth for all men are borne naked Money prooueth often the cause of strife sedition and euill will He that delights onely in his riches delights in a dangerous pleasure Men shoulde lyue exceeding quiet if these two words Mine and Thine were taken away Anaxag It is better to haue a man without money then money without a man Plato would haue both plenty and pouertie to be banished his common wealth the one because it caused pleasure idlenes ambition the other because it maketh abiects seditions and men giuen to all filthy luâ—re Siluer commaunds pesants and golde controules Princes Crates Money is the sinnewes of warre and keyes to vnlock hidden secrets VVhere greedy desire of money is there raigneth all manner of mischiefe Affaires are ill ordered where mony vndergoes vertue Plentie begetteth want for hee that hath much needes much Seruice is a recompence for mony and money a recompence for seruice O thou vnsaciable hunger of golde and siluer what is it not that thou dost compell the harts of men to buy and to sell. Tully It is against nature that we should increase our owne riches substance with the spoyle of other mens wealth Hee that hoordeth vp money taketh paines for other men It is a rare miracle for money to want a maister Pacunius As the touchstone tryeth gold so gold tryeth the mindes of men There is no vice more foule then the greedy desire after gaine especially in magistrats and other Rulers in authoritie He is rich that liues content with his estate To be maister of much wealth is to be coÌ„bred with many cares Multa loquor quid vis nummis presentibus opta Et veniet clausum possidet arca Iouem Difficile est virtutes eum reuereri qui semper secunda fortuna sit vsus Of Change Defi. Change is generally any alteration eyther of times states studies opinions or anie other facultie whatsoeuer THe whole world is nothing but a shoppe of change for riches wee exchange pouertie for health sicknesse for pleasure sorrow for honours contempt briefely it is nothing els but change whatsoeuer chaunceth vnto vs. There is no change more certaine then the change of lyfe to death There is no better change then for a man that hath beene lewde to become honest and for a woman that hath beene as lasciuious as Lais to waxe as repentant as Maâ—dlein The vnstayed and wandring minded man is neuer wise VVho changeth peace for war hath all miseries layde open to his eyes his goods spoyled his chyldren slaine
his wife rauished hys cattell driuen away briefely himselfe made most miserable to behold his vnhappines Our steppe-dame Fortune is the Nurse of alteration Horace Change doth euert the good and erect the badde preferre the â—aythlesse and confound desert Change sildome brings better chaunce but very often worse The day by course changeth to night the night likewise changeth to day the sommer to vvinter youth to age and prosperitie to aduersitie Nothing is lighter then the change of time nor any thing more certaine Nature by change produceth her increase Hee makes a happy change that buryes a wanton and marries with a wise woman Hee needs not feare to loose by his change that hopes for no help nor hath any more to loose He that by the chaunce of Fortune mounteth higher then he should must arme hymselfe with patience to discend lower then hee would Change in all matters except they bee mischieuous is most dangerous Xenophon Change of honour is enuies marke He is no where that is euery where The plant neuer prospereth which is often remoued Seneca Change and inconstancie spring from the lightnes of the minde Greg. VVhat was done is done againe all thinges doe change yet vnder the cope of heauen there is no newe thing Euery thing holds the name of the place whence it coÌ„meth yet all things feele change howsoeuer it commeth As there is nothing more certaine then the change of lyfe so there is nothing more vncertaine then the time when it will change Good things quicklie passe away worse succeede Seneca The surest thing that is may be changed betwixt euening and morning VVhat by destinie is decreed man cannot change or preuent The change of opinions breeds the change of states and continuall alterations sette forward subuersions Change of aâ—re doth not change the mind Hee is vnwise that changeth a certaintie in his owne possession for an vncertaintie in other mens hands Hee betters himselfe by change that leaues a miserable life for a happy death Cum fortuna manet vultum seruatis amici Cum cecidit turpi vertitis or a fuga Clarissimae olim vrbes nunc nihil sunt quae nunc maximé superbiunt eandeÌ„ aliquando fortunam experientur Demost. Of Pouertie Defi. Pouertie is a tribulation or want of such necessary things as belong to our liues and estates through which wee are brought to mishap and misery AS Kings haue honour to countenaunce theyr actions so poore men haue honestie to direct theyr lyues Pouerty is as gladde to creepe to credite as dignitie the humble thoughts that smoak from a poore mans cottage are oft as sweet a sacrifice to the Gods as the persumes in the pallace of a Prince VVant of wealth is not a deprauation of vertue but a release of care and trouble There is no greater pouertie vnto a man then to want wisedome whereby he shoulde know how to gouerne himselfe There is no faulte in pouertie but theyr mindes that so thinke it are faulty Socrat. More miserable is the pouerty of the mind then the pouertie of the body Pouertie is a branch of temperance penurie a coÌ„pendious obseruation of the lawes Stobaeus Pouerty is the signe of integritie If thou wilt liue after nature thou shalt neuer be poore if after thine own opinion thou shalt neuer be rich The father that dieth and leaueth his sonne poore and wise leaueth him too much but he that dyeth and leaueth his sonne rich foolish leaueth him nothing Pouerty is the mother of health Pouerty is the Mistresse of phylosophy The miserable lacke of the poore man and the superfluous substance of the rich man moueth much discord among the people A noble minde refuseth no danger if once he perceiue himselfe assaulted with pouerty Pouerty causeth good mens chyldren to be vertuouâ— so that they attaine to that by vertue which others come vnto by riches Themificeles sayde that hee had rather giue his daughter in marriage to a man vvithout money then to money without a man Riches are painfull to fooles and pouertie pleasant to the wise Hee neuer accounteth of prosperitie that hath not before been pinched with pouertie He is not poore that hath little but hee that desireth much Bias. To lyue poorely honestly is better then to liuâ— richlie and wickedly Pouertie is the Father of innumerable in 〈…〉 ities Aduersitie is the trâ—all of the minde misâ—ap the ballance of the thought Pouerty is the mother of ruine Necessity is a sore pennance and extreamitie is as hard to beare as death Neeâ— teacheth things vnlawfull Seneca Such as haue diseases and refuse remedie are worthy to endure the payne they that are ouer the shooes in want are vvorthy the staffe the wallet if they will not any wayes reach at wealth Pouertie want extreamitie misfortune are all easie to be borne if they be tempered with content To write to our better is of necessitie to vvrite to our equall is of will to write to our inferior is of pure vertue The rich doth reuenge himselfe with arms the poore with teares Gâ—euara It is some comfort in miserie to knovv the worst of our mishaps In aduersity rich men should giue remedie and wise men minister comfort by good counsaile Bias the Philosopher beeing reproued by a certaine iniurious person that he was poore and ill fauoured aunswered that hee vvas greatly deceaued both in his beauty and his riches for quoth he how can I be poore and am wise or hard fauoured vvhen I am learned esteeming it the greatest beauty to bee endued with learning and the greatest wealth to be inriched with wisedome It is a thing very common vnto a man afflicted to seeke the companie of another in the like trouble There is no man in so wretched a condition but hee hopeth to growe better neyther is there any man so set aloft but hee may doubt a suddaine fall Isocrat Hee ought not to be dismaied that from a high estate is descended to a low degree neyther ought he to glory or grow proude that from a base estate is aduaunced to promotion As riches is the mother of pleasure and delight so pouerty is the nurse of sorrow and calamity Penâ—ry is a sore pinch there is no greater want then necessity VVant is the enemy to desire In all estates a meane must be obserued to liue warily increaseth treasure but to liue wastfully causeth pouerty Protogenes Pouerty is no hinderance to wisedome Poore men are like little shrubbes that by their basenes escape many blasts vvhen high and tall Cedars are shaken VVhere poore men intreate cannot obtaine there rich men commaund and vvill be obeyed Seâ—er Mishap is the true touch-stone of friendship and aduersity the triall of friends As the 〈◊〉 estate of pouerty is intollerable for want so the presumption of an inâ—oleâ—t person is not to be suffered for pride Happy is that mishap whereby we passe into greater perfection Pouerty that contenteth is great riches Care not
armes legs only instruments of action but only it was intended the mind should imploy them There must not only be in a man a mind of charity but also distributing hands Ambr. Action is the matter of vertue honour By the actions of a good man vve adiudge alwaies the excellencies of his life An imperfect man by one perfit good action gaines a liberall name of goodnes Speech is one of the greatest actions which makes manifest the prudent vertues of the soule All newe actions seeme sayre though they be like a painted woman To keepe a friend certaine is a harder action then to get a friend Doe what thou wouldest haue doone vnto thee for indifferencie is iniustice Chilo Presumtious boldnes is a base action in the eyes of thy betters So loue as thou mayst hate so hate as thou maist loue and both without challenge VVill ought alwaies to be accounted an action Fire vvhich is hid acts greater violence theÌ„ that which breakes forth in flames The ende of euery thing is the tryall of the action Conscientia bene actae vitae multorumque benefactorum recordatio iucundissima est Exercitationes virtutum in omni aetate mirificos asserunt fruclus Of Prayse Defi. Prayse is an exhalting or lyfting vp to honour eyther the good parts we behold in others or those excellencies with which our eyes tickled by delight are inamoured THere be many that in words are ready to prayse that which is good and few that in works are willing to follow the same Ploti It is better to be praysed for true speaking then to be honoured for flattering and lying For a man to praise too much his own writings is nothing els but to giue men occasion to speake euill both of him and his works As it is seemely for a Philosopher and a wealthy man to praise the profits of peace euen so in his mouth it is vncomly to prate of the perrils of warre It is no lesse praise-vvorthy to deserue honour then to hold it Persit praise felicity consisteth in a contented life and a quiet death Solon Praise bestowed on an vnworthy person is a manifest signe of flattery Praise is a poyson to the ambitious man for it leadeth him beyond the scope of honesty Nothing deserueth commendation vnlesse it be vertuous Praise encourageth the spyrit to great and mighty things and nourisheth true vertue where it is begun Commendations maketh the labour light the wit studious and the hope rich Three things are commendable in a Scholler silence in his tongue diligence in his reading ciuility in his behauiour Commend nothing for the fairenes for the Lilly is vvhite but in stinketh nor for the bignes for mighty things are combersome but for the goodnes which maketh thinges vnapt conuenient apt things gracious He which often prayseth one abuseth himselfe confirmeth an error and prooueth in the end a lyer and hee which is praised becommeth a great deale more vaine Aug. Praise is the hire of vertue Cic. Too much praise is a burthen Xenophon The praise that Silla gaue to Cynna made him to commit periury It was most notable and memorable in Lucullus that being very young and before he sought any dignity in Rome he accused Seruilius Augur before the Senate vvho had detracted from his Fathers praise and honor Amongst all the praises of Lucullus â—ee deserued most by this aunswere I had rather said he deliuer one Romaine froÌ„ the hands of an enemy then enioy all the riches of mine aduersaries Pompey beeing growne to the height of his fortune and exalted by many praises victories was thus prettily checkt at his departing out of Athens Quantum hominem te esse nosti eatenus es Deus He that praiseth a man openly wil not stick to flatter him secretly Diog. To do good to the poore is a double praise because a double sacrifice one to God another to man Most praise-vvoorthy is the good nurture that can amend a bad nature Vertue begets prayse and prayse begets honour and authority Nothing is more vncertaine then praise for what one day giues vs another day takes away from vs. Tis greater praise to help the helplesse then to maintaine the needlesse In doing that we ought deserues no praise because it is duty Aug. Hee that abaseth a worthy man seeketh to eleuate his owne commendation It is meere vvickednesse to seeke prayse by counterfeited vertue If another man prayse thee yet remember thou to be thine owne iudge All things that are good haue euer the preheminence in praise and comparison As the shadoâ— followeth the body so praise followeth vertue Seneca Neuer praise any thing that is not commendable neyther disprayse that vvhich is praise worthy To be praysed of euill men is as euill as to be praised for euill dooing Bion. If thou wilt prayse anie man praise him for those thinges vvhich may neyther bee giuen him nor taken from him that is not for his faire house his goodly garments or his great possessions but for his vertue wit and perfit reason The prayse of our auncestors is a light to their posterity Salust VVhen they offered to Titus a crowne of gold together with great praises for taking Ierusalem he said that hee himselfe was not the Author thereof but God Neuer challenge to thy selfe the praise of other mens inuentions Aur. Hee that prayseth anie man because hee is a gentleman praiseth his parents also As they vvhich giue vnvvillingly seeme to haue but little themselues so they vvhich praise other men slenderly seeme desirous to be praised themselues It is a poynt of flatterie to prayse a man to his face Be neyther too hastie to praise nor too forward to discommend any Anachar There is no day so cleere but it hath some clowde nor any prayse so complete but it is subiect to the scandall of the enuious Si laus allicere nos ad recté faciendum non potest nec metus quidem á faedissimis factis potest auocare Cic. Laus vbi noua oritur etiam vetus admittitur Of Ayde Defi. Ayde generally is any reliefe or succour chiefely in our extreamities and is the greatest vpholder of ability when it is most weake and desperate SOrrow is so hard of beliefe that it refuseth all ayde imagining truth to be dreames and dreames to be truth Fatall is the ayde that brings vs to the assent of a crowne from vvhence men come not downe but fall downe The ouer-spreading pompe of ayde or might dooth darken weakenes and debace his violence The excesse of ioy and sorrowe neuer affords ayde vnto affliction no not so much as in words Sorrow makes silence her best ayde her best Orator Reuerent order vvill not ayde iniquity or preuart right Offences vrged in publique are made worser and expell ayde The show of iniustice aydes and agrauates despight The multitude which looke not into causes rest satisfied with any thing which is ayded by the Lawes He findes more then enough which findes
diligence in his studies made him prooue so rare and perfit an Orator Labour in youth waxeth strong with hope of rest in age Diligence is the Mistres of learning vvithout which nothing can eyther be spoken or done in thys lyfe with commendation and without which it is altogether impossible to proue learned much lesse excellent in anie Science Docilitie gotten by industry though it bee hard in conceiuing yet once obtained it is sildome forgotten Too much diligence breedeth suspition Carefulnesse diligence are the two keyes of certaintie The God which is immortall dooth as it were sell all things vnto vs for our labour trauaile Cic. VVithout care and diligence no estate can prosper Those studies which seeme harde and troublesome in youthfull yeeres are made right pleasant rests in old age There is nothing so hard but diligence and labour may make it seeme easie Nothing causeth a man more diligently to doe his duty then to thinke what hee would require of him that is his seruant As to euery studious man diligence is a mother so negligence is a stepdame to all learning Boetius There is nothing that sooner maketh a horse fatte then the watchfull eye of his master nor any thing maketh a Land more fertile then the diligent labour of him that oweth the same By danger dread doubtfulnes diligence is greatly hindered Quistudet optatam cursu contingere metam Multa tulit fecitque puer sudauit et alsit Si quid feceris honestum cum labore labor abit honestum manet si quid turpe cum voluptate turpitudo manet voluptas abit Cicero Of Gladnes Defi. Gladnesse or pleasure is properly called that delight which mooueth and tickleth our sences which quickly slideth and slippeth away and for the most part leaueth behind it occasions rather of repentance then of calling it againe to remembrance OVr pleasures are inductions to our griefs Oft hath a tragick entrance happy end Gladnes with griefe continually is mixt Sorrow fore-going gladnes graceth it Immoderate desires delights and hopes haue made doe make and will make very many fooles There is nothing more to bee reioyced at then a good and quiet conscience vvhich at the latter day shall be a witnesse to iustifie not to condemne vs. The gladnesse of the hart addeth length to our life but sorrow of lyfe hastens death Bee gladde of that day wherein thy tongue hath not mis-said and thy hart hath repented thy sinnes Disordinate laughter causeth death and violent pleasures mighty dangers All men are glad to see their riches increase but fewe men are diligent to amplifie theyr vertues All worldly gladnes rideth vppon the wings of Time and but in heauen no perfect ioy is found Be not gladde of thine enemies fall for hee that sitteth surest may be ouerthrowne It is better to enter the house of mourning then the habitation of gladnesse Origen The gladnes of contemplation is the sweetest solace Sith ioyes are short take gladnesse when it comes for sorrowes headlong follow one an other Couer thy gladnes in thy hart least thy delights be discouered Pleasures while they flatter a man they sting him to death After the delectation and pleasures of the body followeth the destruction of the flesh Mar. Aur. Pleasures vnbrideled carrieth a man headlong into all licentious lyuing Pleasures bring losse and dammage to the party that too much delighteth in thē they ingender in his minde sorrow sottishnes forgetfulnes of wisedome and insolencie The sweete and simple breath of heauenlie gladnes is the easier to bee altered because it hath not passed through worldly wickednes nor feelingly found the euils which euill carrieth with it S. P. S. Hee that is giuen to pleasure iudgeth all things not according to reason but according to sence Gladnesse is the booke of all euils quenching the light of the soule hindring good coūsaile and turning men aside from the way of vertue Pleasure is a cruell beast making men her slaues chaining them with golden chaines Pleasure is so much more odious by hovve much more she hideth her venom vnder the garment of good liking Pleasure is a certaine exultation or an exceeding reioycing sprung of the euents of things desired Pleasure amongst vertues is like a harlot amongst honest women for by her flatterie shee destroyeth man Cic. Pleasure is of two sorts one is said of honest and good things the other of dishonest In respect of honest thinges it is called Voluntas in respect of dishonest it is called Voluptas Bodily pleasure is extreame miserie Antisthenes The companion of pleasure is payne A wise man ought not to be puffed vp with pleasure for it is the foode of filthines it kylleth the body weakeneth the iudgement and taketh away our vnderstanding Hee is not worthy the name of a man that spendeth a whole day in pleasure Qui minus deliciarum nouit in vita minus timet mortem Gaudia principium nostri sunt saepe doloris Gaudia non remanent sed fugitiua volant Of Libertie Defi. Libertie is that freedome and happinesse which bringeth the soule to his contentment and satisfaction after the troublous pilgrimages tauailes and bondages of this worlde Or otherwise to lyue as a man list THrough too much libertie all things run to ruine and confusion Libertie in the minde is a signe of goodnes in the tongue of foolishnes in the handes of theft in our life want of grace Nothing corrupteth more then libertie for it maketh the sonne despise hys Father the seruaunt his maister and the cittizen his magistrate Hee is to be counted free that serues no loosenes or infirmitie No man trulie liueth at libertie but he that liueth vertuously The wise man that hath the raine of his own wit restrained in the handes of his discretion is onely free Liberty is the benefit of old age There is a naturall discord betweene tyrannie and libertie Demost. He enioyeth the sweetest libertie that hath a quiet conscience Greg. VVhom pouerty cannot depresse libertie may not corrupt Vertue onely yeeldeth men libertie sinne yeeldeth shame and seruitude If the libertie of the Commons bee not restrained the Common-wealth will bee destroyed A mans minde may bee at perfit libertie though his body be fettered with yrons Hee is most at libertie that hath least infelicitie Life lost for libertie is a losse ful of pietie It is better to die a miserable life being at liberty then to liue a magnificent slaue in cōtinuall bondage Too much liberty is a little bondage and too great bondage hastens speedy libertie Slaues and bondmen haue onely thys libertie to vse a proude countenaunce because they be shamelesse A constrained will seeketh euer opportunitie to slyp his head out of the coller No man lyues happily if hee want the freedome of libertie Hope is bondage but mistrust is libertie Death ought to be preferred before seruile slauery and bondage A Tyrant neither knoweth true friendshyp nor perfit liberty It is a hard thing to moderate a
The best reputed wit for quipping may be graueld by a wit more sharp though lesse esteemed One VVoolfe will not make warre against another neyther will one scoffer contend in scoffes willingly with another but when they doe it proues eyther fatall or witty He which is improuident whom he scoffes cannot but be mockt home vvith misaduenture There are more mockers then vvell meaners and more foolish quips then good precepts Mocking is an artificiall iniurie The fairest beauty may prooue faulty and the wittiest scoffe ridiculous It is better to play with eares then tongues for the one heares but the other bites It is better to haue an open enemie then a priuate scoffing friend It is better to be borne foolish then to imploy wit vnwisely The losse that is sustained with modestie is better then the gaine that is gotten with impudencie It is good to hold an asse by the bridle and a scoffing foole at his wits end To be accounted a noble mans iester is to be esteemed a mercinary foole Hee that makes an ordinary vse of scoffing shall neither be well thought of in his life nor finde happines at his death Qui pergit quae 〈…〉 t dicere quae non vult audiet Paruanecat morsu spatiosum vipera taurum Acane non magno saepe tenetur aper Of Phisicke Defi. Phisicke is that naturall Philosophie which tendeth to the knowledge of man and those causes which concerne the health and good estate of his body PHisicke is a continuall fountaine or spring of knowledge by vvhich vvee maintaine long life Hipocrates made certaine Phisitions sweare that they should not bewray the secret and hidden faults and euils The sicke man desireth not an eloquent Phisition but a skilfull Seneca VVee begin to be sicke as soone as wee be borne August The infirmity of the body is the sobriety of the minde Ambr. The strength of the body is the weakenes of the mind and the weakenes of the body the strength of the soule Hierom. All kindes of diseases are not in Phisitions bookes August Delicate fare is the mother of sicknes Phisicke rightly applyed is the repayre of health and the restitution of a weake or decayed nature Next vnto the glory of God vve ought to regard the profit of the Common wealth and then philosophy vvhich is phisicke nothing being more commodious Phisick being rightly vsed is an art to finde out the truth both of diuine humaine beginnings The scope of phisicke is to glorifie God in the workes of nature teaching men to lyue well and to helpe their neighbours A pratling Phisition is another disease to the sicke man Vnskilfull Phisitions flatter griefe til griefe become desperate The Orator doth not alwaies perswade nor the Phisition cure Arist. The temple of Aesculapius was in the olde time builded without the Citty To know the vse of phisick is sweete but to tast it is vnsauery It is requisite that hee be tormented vvith paine vvhich may and vvill not be eased by phisick Death holdeth a sword against our throats and phisicke a preseruatiue of health to our harts Death is most desired of them that bee miserable and phisicke most esteemed of them that be mighty The coÌ„forting of griefe is phisick to maintaine griefe They that be sound themselues are more ready in counsaile theÌ„ skilfull in knowledge to prescribe rules of phisick to the sick As a blind man cannot see the fault of anothers eyes so an vnskilfull Phisition cannot perceiue the defects of the body To take phisicke when the disease is desperate is to desire the Phisition to help to consume our substance Medicines be no meate to liue by The patient vnrulie maketh the Phisition more cruell The thiefe is commonly executed that killeth but one man and the Phisition scapeth that killeth a thousand Phisitions often-times doe vse vnder the showe of honey to giue theyr patients gall and by this meanes preserue theyr health vvhereas if they vvent plainly to worke the sicke vvould neuer take that vvhich vvere wholesome if not lothsome The number of Phisitions is in the increasing of diseases Great varietie of medicines dooth no good at all to a weake stomack Hipocrates aboue all other things recommendeth to a Phisition that hee should well aduise himselfe if in plagues ordinarie diseases hee found nothing which was diuine that is to say whether the hand of God were not the proper causes of the sicknesse of the party diseased Sicknes is not to be prouoked vvith phisick except the disease be most dangerous vehement Plato At thys day most of the Almaines and Zwitters refuse phisick and cure theyr diseases with good and spare dyet Some haue compared those vvhich vse often to take phisick to them vvhich driue the Burgesses out of the Cittie to place strangers in their roome It is recorded that the Romaines were sixe hundred yeeres together vvithout Phisitions Phisitions are happie men because the sunne makes manifest vvhat good successe soeuer happeneth in theyr cures and the earth buried what fault soeuer they committed Nicocles Aegri quia non omnes conualesâ—unt non id circo nulla medicina est Cic. Dat Galenus opes et Iustianus honores Ex alijs paleas ex istis colligegrana Of Paine Defi. Paine aduersitie or perturbations are but affections and inclinations which come froÌ„ our will corrupted by the prouocations allurements of the flesh and which wholly resist the diuine nature of the reasonable part of the soule fastening it to the bodie with the nayle of discontentment PAine is alwayes a companion of pleasure and danger the hand-mayde attending on delight To trouble a troubled man is to redouble his paine VVhere aduersities flow there loue ebbes but frendship standeth stedfast in all stormes Prosperity getteth friendes but aduersity trieth them Miserie is a malady that ought to haue no respect of medicine where necessity doth breede a sore foolish is that patient if hee make doubt to accept of any salue In paine and iudgement the qualitie vvith the quantitie must be considered It is lesse euill to suffer one then to resist many The greatest myserie that may be is to fall into vnknowne misery The vses of pleasure are set amongst sharpe pricking thornes of care and disquiet Misery can neuer be so bitter as eternall felicity is pleasant Erasmus Danger alwayes attendeth at the heeles of pride and ambition Aduersity quickneth our sleepy spirits by prosperity wee learne but ignorance but by aduersity we are taught knowledge Misery and life are two twinnes which increase are nourished liue together MenaÌ„ Hee cannot rightly iudge of pleasure that neuer tasted payne He deserueth not to possesse hys desire that is faint-harted in prosecuting his purpose As no fortune can dismay him that is of a couragious minde so no man is more wretched then hee that thinkes himselfe to bee vnfortunate In the time of calamity most men are more sory for that their enemies can speak of their distresse then for the paine
increaseth and preserueth it selfe by a naturall facultie NAture in despight of Tyme will frowne at abuse Nature hath a certaine predominant power ouer the minde of man The man that lyueth obedient to nature can neuer hurt himselfe thereby Actions wrought against nature reape despight and thoughts aboue nature disdaine As Art is a helpe to nature so is experience the triall and perfection of Art As nature hath gâ—uen beautie and vertue giuen courage so nature yeeldeth death and vertue yeeldeth honour It is an old plague in mans nature that many men for the most part leaue the amendement of theyr liues farre behind them to sette theyr honors the more before them Nature is aboue Art in the ignorant and vertue aboue all thinges is esteemed of the vvise It is hard to straighten that by Art which is made crooked by nature Perian Nature is pleased in the eye reason in the minde but vertue in them both Consider what nature requires not howmuch affection desires That which is bredde in the bone vvill neuer out of the flesh and vvhat nature hath made Art cannot cure Nature guideth beastes but reason ruleth the harts of men VVhere in one man doe meete incertaintie of affection and malice of nature there is no other hope in him then distrust periurie words and reuenge Such as lyue according to nature are neuer poore and according to the opinion of men they are neuer rich because nature contenteth herselfe opinion doth infinitly couet Phillip King Alexanders Father falling vpon the sands and seeing there the marke print of his body sayd how little a plot of ground is nature content with and yet we couet the whole world The God vvhich is God of nature dooth neuer teach vnnaturalnesse S. P. S. Nature is higher prised then wealth and the loue of our Parents ought to be more precious then dignitie Fyre cannot be hid in the straw nor the nature of man so concealed but at the last it wil haue his course In nature nothing is superfluous Arist. Cineus the Phylosopher was of thys opinion that when the Gods framed Nature they went beyond theyr skill in that quoth hee the maker was subiect to the thing made VVhere nature is vicious by learning it is amended and where it is vertuous by skyll it is augmented There is no greater bonde then duty nor straighter Lawe then nature and where nature inforceth obedience there to resist is to striue against God Better is seueritie in nature then contempt in nature Liberall Sciences are most meet for liberall men and good Arts for good natures Nature without learning and good bringing vp is a blinde guide learning without nature wanteth much and vse vvithout the two former is vnperfit Nature beeing alwayes in a perpetuall motion desireth to be driuen to the better part or else shee suffereth herselfe to bee wayghed downe as a ballance to the worser Nature is our best guide whom if we folow we shall neuer goe astray Arist. Nature friendly sheweth vs by many signes what shee would what she seeketh and what she desireth but man by some strange mean waxeth deafe and will not heare what shee gently counsaileth Nature is a certaine strength and power put into things created by God who gyueth to each thing that which belongeth vnto it To striue against nature is lyke the monstrous broode of the earth to make warre against the Gods in heauen Quod satiare potest diues natura ministrat Quod docet infraenis gloria fine caret Hoc generi hominum natura datum vt qua infamilia laus aliqua forté floruerit hanc feré qui sunt eius stirpis quod sermo hominum ad memoriam patrum virtute celebretur cupidissimé persequantur Of Lyfe Defi. Life which we commonly call the breath of this worlde is a perpetuall battaile and a sharpe skirmish wherein wee are one while hurt with enuie another while with ambition and by and by with some other vice besides the suddaine onsets giuen vppon our bodies by a thousand sorts of diseases and floods of aduersities vpon our spirits LIfe is a pilgrimage a shadowe of ioy a glasse of infirmitie and the perfect path-way to death All mortall men suffer corruption in theyr soules through vice and in theyr bodyes through wormes Mans life is more brittle then glasse It is a miserable life where friendes are feared and enemies nothing mistrusted VVhose death men doe wish his lyfe they alwayes hate It is better not to lyue then not to knowe how to lyue Salust It is hard for a man to liue vvell but verie easie to die ill In lyfe there is time left to speake of the incombrances of fancie but after death no possible meanes to redresse endlesse calamitie If a good man desire to lyue it is for the great desire he hath to doe good but if the euill desire to lyue it is for that they woulde abuse the world longer The chyldren of vanitie call no time good but that wherein they liue according to their owne desire doe nothing but follow theyr owne filthie lusts Mans lyfe is like lyghtning which is but a flash and the longest date of yeeres is but a bauens blaze Men can neither inlarge their lyues as they desire nor shunne that death which they abhorre Menan A detestable life remoueth all merrit of honourable buriall It is better to lyue in meane degree then in high disdaine By lyfe grovveth continuance and by death all things take end Life and death are in the power of the tong The man that desireth life feareth death ought carefully to gouerne his tongue Life is short yet sweet Euripides Life to a wretched man is long but to him that is happy very short Menander Mans life is a warfare Seneca The mortall life which we inioy is the hope of life immortall Aug. An vndefiled life is the reward of age Aug. No man is so old but thinketh he may yet liue an other yeare Hierom. The breath that maintaineth life endeth it A good lyfe is the readiest vvay to a good name Aurel. Better it is to be carefull to liue vvell then desirous to liue long A long lyfe hath commonly long cares annexed with it Most men in these dayes wil haue precepts to be ruled by theyr lyfe and not theyr lyfe to be gouernd by precepts Mans life ought to be lyke vnto an image that hath euery part persit in it Our lyfe ought not to depend vppon one onely hope no more then a shyppe is to be stayed with one anker Fooles vvhen they hate theyr life will yet desire to liue for the feare vvhich they haue of death Crates Mans life is lent him for a time and he that gaue it may iustly demaund it when he will They liue very ill vvho alwayes thinke to liue To a man in misery lyfe seemeth too long but to a worldly minded man liuing at pleasure life seemeth too short Chilo VVhat a shame is it for men
Hee reputing dauncing to be a kinde of franticknes Sybilla the prophetesse neuer yeelding any Oracle except possessed first with a surie The same noble King hearing that Sciâ—io vvas vvont to recreate himselfe with dauncing sayd that a dauncer dyd differ nothing from a madde man but onely in the length of time the one being mad so long as he liueth the other whilst he daunceth Alphon. VVhen the same King was reprooued that albeit hee had so much abhorred dauncing yet was seene openly dauncing at the entertainement of Fredericke the third in the company of the Emperour and Leonorâ— Augusta he aunswered that hee that daunced beeing prouoked by lasciuiousnes and wantonnesse was worthily to be esteemed a foole frantick but if it was done for honours sake hee escaped some part of reprehension because some-times it seemeth a decorum to be franticke and doate with great estates The Romaâ—nes Lace dâ—monians and other well ordered Common-weales banished out of their Countries all vaine pleasures and aboue all dauncing as seruing to none other vse but to effeminate young men and to allure them to vice No man daunceth except he be drunke or mad Tully The vertuous Matrons by dauncing haue oftentimes lost theyr honours which before they had long nourished and virgins by it learne that which they had beene better neuer to haue knowne Petrarch Tully finding fault vvith an enemie of his called him in derision a braue dauncer They which loue dancing too much seeme to haue more braines in their wit then theyr head and thinke to play the fooles with reason Terence A lamentable tune is the sweetest musick to a wosull minde S. P. S. Musick is the sweet meat of sorrow S. P. S. Men of auntient time haue named daunces allurings poysonings and inticements of sathan who by these meanes corrupteth vs. In the Sea of histories mention is made of an Archbishop of Magdebourg vvho broke his neck dauncing with a damâ—ell Hee daunceth vvell to vvhom Fortune pypeth The Egiptians Thratians and Scythians accounted dauncing amongst theyr holy ceremonies first appoynted by Orpheus and Museus who excelled in that kind The Romaines had certaine priests called Salij vvhich daunced in the honor of Mars The Grecians learned to daunce of Castor and Pollux and vsed to dispatch theyr businesse dauncing Socrates which vvas pronounced by the Oracle of Apollo to bee the vvisest man in all Greece was not ashamed in his olde age to learne to daunce extolling dauncing vvith wonderfull prayses Dauncing by an old auncient custom may be vsed so as a man in the exercise therof behaue himselfe modestly and not like vnto a madde man The Sirians before they met their enemies woulde sing Ballades and solace themselues with dauncing It is necessary that our footesteps be aswell ruled as our words ought to be God threatned the daughters of Syon for that they went winding and prauncing making theyr steps to be heard againe Apud antiquos tanto in precio habita est saltatio vt populi presides et antesignani presaltatorum nomine honorarentur Saltatio non ad pudicas sed ad adulteras pertinet Of Man Defi. Man is a creature made of God after his owne image iust holy good and right by nature and compounded of soule and bodie of soule which was inspired of God with spirit and life and of a perfect naturall body framed by the same power of God MAn was created to set forth the glory of his Creator and to speake and doe those things which are agreeable vnto him throgh the knowledge of his benefits Man is nothing but calamity it selfe Hero Mans nature is desirous of change A man may be without fault but not without sinne Aug. Man was wonderfully created but more wonderfully redeemed Aug. Man is the example of imbecillity pray of time sport of fortune and enuy the image of vnconstancy and the very seate of fleame choller and rewmes Plut. Townes Boroughs and Villages are the retreats of mans miseries full of noysomnes trauaile and fortune Solon A good man alwayes draweth good things out of the treasure of his hart and a vvicked man that which is wicked Chris. Man is so excellent a creature that all other creatures were ordained for his vse The duty of man consisteth in knowing of his ovvne nature in contemplating the deuine nature and in labour to profit others Man is onely a breath and a shadow and all men are naturally more inclined to euil then goodnes and in their actions as fraile and vnconstant as the shadow of smoke The end of mans knowledge is humilation and glory Bonauen Man wilfully minded depriueth himselfe of all happines Miseries haue power ouer man not man ouer miseries To the greatest men the greatest mischiefes are incident VVhatsoeuer chaunceth to one man may happen likewise to all men Man by nature keepeth no measure in his actions but is carried away through violence of his sundry affections No creature but man hath any knowledge of God He ceaseth to be a man which ceaseth to be prouident and leaueth the rules of reason Men at the beginning builded Townes for society and for safety but novv are vvildernesses safer then popularity Man hath no power ouer his lyfe but liues ignorant of the certaine time of his death euen as a beast only comforting himselfe with confidence To euery man belongeth two powers a desire and an opinion the first body bred leading to pleasure the other soule bredde leading to good things Cicero Opinion and desire hold in man great controuersies for when opinion is victor then he is sober discreet and chast but vvhen desire ouercommeth he is riotous vvilde and vnsatiate All men naturallie haue some loue and lyking of the truth The perfection of a vvise-man is to ioyne the actiue life vvith the contemplatiue in a certaine expectation of an immortall most blessed life All thinges are resolued into those thinges whereof they are compounded the body of man being earth shall returne to earth and the soule beeing immortall shall enter into immortality All men are by nature equal made all of the earth by one workman and howsoeuer vvâ— deceaue our selues as deere vnto God is the poore peasant as the mighty Prince Plato Misery then seemeth to bee ripe for man when he hath age to know misery S. P. S. The Philosophers knevv mans imperfections but could neuer attaine to knowe the true cause of them Nonne vides hominuÌ„ vt celsos ad sider a vultus Sustulerit Deus ac sublimia finxerit ora Cum pecudes volucrumque genus form asque feraruÌ„ Segnem atque abscaenaÌ„ passuÌ„ strauisset in aluum Homo non vt á matre sed vt á nouerca editus est in vitam corpore nudo et fragili animo infirmo ad molestias anxio humili ad timores molli ad labores ad libidines prauo in quo tamen in est tanquam obrutus diuinus ignis ingenij et mentis August Of Choyce Defi. Choyce doth belong vnto the
suffer constant to loue friendly to her neighbours prouident for her houshold Theophrastus Marriage vvith peace is this worlds paradice with strife this lifes purgatory Silence and patience causeth concord betweene maried couples It is better to mary a quiet foole then a witty scold In marriage rather enquire after thy wiues good conditions then her great dowry Spirituall marriage beginneth in Baptisme is ratified in good life and consumated in a happy death Thales seeing Solon lament the death of his sonne sayd that for the preuention of such like troubles he refused to be married Lycurgus noted them of infamie that refused to marry Hee which would faine finde some meanes to trouble himselfe neede but to take vpon him eyther the gouernment of a shyppe or a wife Plautus A chast Matron by obeying her husbands will hath rule ouer him The first coniunction of mans societie is man and wife An honest vvife is the health of her husbands body Qui cogitat de nuptijs non cogitat bené Cogitat enim contrabit de hinc nuptias Malorum origo quum sit haec mortalibus Dotatam enim si forté pauper duxeris Non iam ille coniugem sed habet heram sibi Cuiseruit at sipauper aliquam duxerit Nil afferentem seruus ille rursum erit Dum victum vtrique non sibi tantum parat Duxitné faedam vitam de hinc acerba erit At iam pigebit ingredi limen domus Duxitné formosum nihilo erit haec magis Sui mariti quam suae viciniae Ita in aliquod necesse est vt incidat malum Of Chastitie Defi. Chastity is the beauty of the soule and purity of life which refuseth the corrupt pleasures of the flesh and is onely possessed of those who keepe their bodies cleane and vndefiled and it consisteth eyther in sincere virginity or in faithfull matrimony CHastitie is of small force to resist where wealth and dignity ioyned in league are armed to assault Pure chastity is beauty to our soules grace to our bodies and peace to our desires Selon Frugality is the signe of chastity Plinie Chastity in wedlock is good but more comendable is it in virginity and widdowhood Chastity is a vertue of the soule whose coÌ„panion is fortitude Amb. Chastity is of no account without humility nor humility without chastity Greg. It is better with Ficinus the beautifull young Romaine to deface the maiesty of comly fauour and beauty then vvith Narcissus to be confounded with his owne folly Chastitie is the seale of grace the staffe of deuotion the marke of the iust the crowne of virginity the glory of life and a comfort in martirdome Chastity groweth cheape vvhere golde is not thought deere The first degree of chastity is pure virginity the second faithfull matrimony Idlenes is the enemy to chastity As humility is necessarie so chastity is honourable Chastity humility and charity are the vnited vertues of the soule Chastity vvithout charity is a lamp vvithout oyle In the vvarres of Caius Manlius Torquatus against the Gallogrecians the wife of Oriagontes their Prince beeing taken prisoner by a Centurion who mightily assaulted her for loue caused him to â—ec slayne by her slaues after she was raunsâ—med and carried the letchers head as a pledge of her chastitie to her barbarous husband The Lady Bona of Lombardy fearing her chastitie should be assailed in her husbands absence followed him in the holy warres in Palestine and rescued him in many dangers to her eternall honour The daughters of Romilda after theyr mother had dishonourably betrayed both her husband and Country into the hands of Cucanus King of the Vandales hauing especiall care of theyr chastities and fearing the incestuous assaults of the Barbarians hid peeces of raw flesh vnder their garment which putrifying by heate sent out such a stench that the Vandales supposing it some naturall defect fled from them and by this meanes they escaped their dishonour Omphale of Lydia seeing the incestuous lyfe of those Country-men hovv hainously and tirannously they betrayed the honours of many virgins forceably tooke the signiory of the Countrey teaching them slauishly to obey vvhich could not vertuously gouerne Androchia and Alcide two chast and vertuous Thebane virgins hearing by the Oracle of Apollo that theyr Countrey should haue victorie ouer the Orchianemians if tvvo of theyr chastest virgins vvould by voluntary death destroy themselues slew themselues Numa first instituted and erected a Temple to the Vestall Virgins ordained such a law that those which were taken in adultery and had betraied their chastity should be put into a Caue in Campo scelerato with water milke and honey and a light taper and there buried quick At the sack of Cassannoua in Italy the souldiers of Frauncis Sforza bringing him a yong virgin prisoner of incomparable beauty hee first attempted her with wordes then with gifts lastly with threats and seeing none of these able to diuert her from honour he sent her raunsomlesse to her betrothed husband endowing her with his owne spoiles who was so carefull of her chastity Chastity and modesty are sufficient to inrich the poorest and wise-men in marriage rather make choyce of honesty manners then loosenes of behauiour with great lands and rich possessions It is more coÌ„mendable with Alexius to forsake tke concupiscence of the flesh follow the sweet contemplation of vvisedome then with vnhappy Caphalus to seeke the tryall of faithlesse folke and fall into the snares of inuiolable mischiefe Chastitie is knovvne in extreamitie and crowned in the end with eternity If chastitie be once lost there is nothing left prayse-worthy in a vvoman The first steppe to chastitie is to knowe the fault the next to auoyde it Though the body be neuer so fayre vvithout chastitie it cannot be beautifull Beauty by chastitie purchaseth prayse and immortalitie Beautie vvithout chastitie is lyke a Mandrake apple comlie in shewe but poysonfull in tast Feastes daunces and playes are prouocations to inchastitie Quintil. Beautie is like the flowers of the spring and chastitie like the starres in heauen VVhere necessity is ioyned vnto chastitie there authoritie is giuen to vncleannesse for neither is shee chast which by feare is compelled neither is she honest which with need is obtained August A wandering eye is a manifest token of an vnchast hart Gracious is the sace that promiseth nothing but loue and most celestiall the resolution that lyues vpon chastitie The true modestie of an honest man stryketh more shame with his presence then the sight of many wicked and immodest persons can styrre to filthines with theyr talkings Chastitie with the raines of reason brideleth the rage of lust Chastitie is the treasure of the soule and the virginity of the body Doe not say that thou hast a chast minde if thine eye be wanton for a lasciuious looke is a signe of an incontinent hart Amongst all the conflicts of a Christian soule none is more hard then the vvarres of a chast minde for the
fight is continuall and the victory rare A chast eare cannot abide to heare that which is dishonest nullâ reparabilis arte Laese pudicitia est deperit illa semel Lis est cum formá magna pudicitiae Of Content Defi. Content is a quiet and setled resolution in the minde free from ambition and enuie ayming no further then at those things alreadie possessed COntent is great riches and patient pouertie is the enemy to Fortune Better it is for a time with content to preuent danger then to buy fayned pleasures with repentance He that cannot haue what hee would must be content with what he can get Content is a sweet sauce to euery dish and pleasantnesse a singuler potion to preuent a mischiefe A merry countenaunce is a signe of a contented minde but froward words are messengers of mellancholie Content is more woorth then a kingdome and loue no lesse worth then life The ende of calamitie is the beginning of content after misery alwayes ensues most happy felicitie Plut. A vvise man preferreth content before riches and a cleere minde before great promotion Misery teacheth happy content VVhat can be sweeter then content where mans life is assured in nothing more then in wretchednes Content makes men Angels but pride makes them deuils Many men loose by desire but are crowned by content Plato To couet much is misery to liue content with sufficient is earthly felicitie To will much is folly where abilitie vvanteth to desire nothing is content that despiseth all things The riches that men gather in tyme may fayle friends may waxe false hope may deceiue vaine-glory may tempt but content can neuer be conquerd By desire we loose time by content wee redeeme time Solon Content is the blessing of nature the salue of pouertie the maister of sorrow the end of misery To lyue nature affoordeth to liue content wisedome teacheth Displeasures are in our owne handes to moderate and content is the procurer of peace Content though it loose much of the world it pertakes much of God To liue to God to despise the worlde to feare no misery and to flye flatterie are the ensignes of content VVhat wee haue by the worlde is miserie what we haue by content is wisedom Aur. The eyes quiet the thoughts medicine and the desires methridate is content To bee content kills aduersitie if it assault dryes teares if they flowe stayes wrath if it vrge winnes heauen if it continue He is perfectly content which in extreames can subdue his owne affections No riches is comparable to a contented minde Plut. Hee that is patient and content in his troubles preuenteth the poyson of euill tongues in theyr lauish talkings Content and patience are the tvvo vertues which conquer and ouerthrow all anger malice wrath and backbiting To liue content with our estate is the best meanes to preuent ambitious desires Nemo quam sibi sortem Seu ratio dederit seu sors obiecerit illa Contentus viuit Horac Viuitur paruo bené Of Constancie Defi. Constancie is the true and immouable strength of the mind not puffed vp in prosperitie nor depressed in aduersitie it is sometimes called stabilitie and perseueranâ—e sometimes pertinacie the last of the parts of fortitude IT is the part of constancie to resist the dolors of the minde and to perseuer in a wel deliberated action Arist. Constancie is the health of the minde by which is vnderstood the whole force and efficacie of wisedome Cicero Constancie except it be in truth and in a good cause is impudencie He that hath an inconstant minde is either blinde or deafe Constancie is the daughter of patience and humilitie Constancie is the meane betweene elation and abiection of the minde guided by reason Plato Constancie is onely the Nepenthes vvhich who so drinketh of forgetteth all care and griefe Constancie euer accompanieth the other vertues and therefore iustice is defined to be a constant will to render to euery one what is right Nothing in the world sooner remedieth sorowes then constancie and patience vvhich endureth aduersitie violence without making any shew or semblance Agrippa It is the lightnesse of the wit rashly to promise what a man will not nor is not able to performe Cassiodorus It is not enough to say what shoulde bee done or what should not be doone but it behoueth to put it in practise The blessed life is in heauen but it is to bee attained vnto by perseuerance It is a great shame to bee weary of seeking that which is most precious Plato Many begin well but fewe continue to the end Ierom. Perseuerance is the onely daughter of the great King the end and confirmation of all vertues and the vertue without the vvhich no man shall see God Bern. Perseuerance is the sister of patience the daughter of constancie the friende of peace and the bond of friendshyp Not to goe forward in the way of God is to goe backward The constant man in aduersitie mourneth not in prosperity insulteth not and in troubles pineth not away In vaine he runneth that fainteth before he come to the goale Greg. The constant man is not like Alcibiades tables fayre without and foule within Constancie hath two enemies false good things and false euill false good things are riches honours power health long life false euill are pouerty infamy diseases death The only way to constancie is by wisdome A constant minded man is free from care griefe despising death and is so resolued to endure it that he remembreth all sorrowes to be ended by it Cic. Constancie is the ornament of all vertues Cato rather then hee would submit himselfe to the Tyrant Caesar hauing read Plato of the immortalitie of the soule slew himselfe Pomponius Atticus was much renowned for his constancie Marcus Regulus Fabricius Marius Zeno Anaxarchus and Epichatius Laeena for theyr rare and wonderfull constancie are woorthy to be recorded in bookes of brasse leaues of endlesse tymes Hee is not to bee reputed constant whose minde taketh not fresh courage in the midst of extreamities Bern. Rarae faelicitatis est celeritas et magnitudo rarioris diuturnitas et constantia Demost. Tardé aggredere et quod aggressurus sis perseueranter prosequere Of Religion Defi. Religion is a iustice of men towards God or a diuine honouring of him in the perfect true knowledge of his word peculiar onely to man it is the ground of all other vertues and the onely meanes to vnite and reconcile man vnto God for his saluation NO error is so dangerous as that which is committed in Religion forasmuch as our saluation quiet happinesse consisteth thereon Man was created for the seruice of GOD who ought aboue all things to make account of Religion If it bee a lewde part to turne the trauailer out of his right way and so to hinder him in his iourney then are such as teach false doctrine much more to bee detested because through such a mischiefe they leade men to destruction August
Saint Augustine reproueth Varro Pontifex Scaeuola vvho were of opinion that it vvas very expedient men shoulde bee deceiued in Religion because that there is no felicitie or certaine rest but in the ful assurance thereof and in an infallible truth without diuinitie and the doctrine of GOD none can take any principle at all in the discipline of manners Polybius vvriteth that nothing so much aduaunced the Romaines as theyr Religion albeit it were not pure The VVorde is a medicine to a troubled spirit but being falsely taught it prooueth a poyson Bern. Religion is like a square or ballance it is the canon and rule to liue well by and the very touch-stone vvhich discerneth truth from falshood The auncient Fathers haue gyuen three principall markes by which the true Religion is known first that it serueth the true God secondly that it serueth him according to his VVord thirdly that it reconcileth that man vnto him which followeth it The true worshyppe of God consisteth in spyrit and truth Chrisost. VVhere religion is Armes may easily bee brought but where Armes are without religion religion may hardly be brought in There can bee no surer signe of the ruine of a kingdome then contempt of religion There can bee no true Religion vvhere the word of God is wanting Those men are truly religious which refuse the vain transitory pleasures of the world and wholy sette theyr mindes on diuine meditations Hee which is negligent and ignorant in the seruice of his Creator can neuer be careful in any good cause Religion doth linke and vnite vs together to serue with willingnes one God almighty It is the guide of all other vertues and they who doe not exercise themselues therein to withstand all false opinions are like those souldiers which goe to warre vvithout weapons The Romaines allowed the seruice of all Gods and to that end builded a Temple to all Gods called Pantheon yet woulde they neuer receiue the true God to wit Iehouah the Lord God of the Hebrues The principall seruice of God consisteth in true obedience which the prophets call a spirituall chastitie not to swarue there-from nor to thinke that whatsoeuer wee find good in our owne eyes pleaseth him The knowledge of true religion humilitie and patience entertaineth concord August If men dyd knowe the truth and the happinesse which followeth true religion the voluptuous man woulde there seeke his pleasures the couetous man his wealth the ambitious man his glory sith it is the onely meane which can fill the hart and satisfie theyr desire it serueth vs also for a guide to leade vnto God whereas the contrary dooth cleane with-hold vs from him No creature is capable of religion but onelie man Basil. The first precept that Socrates gaue to the Prince Demonicus was Tima ton Theon feare God The first law that should bee giuen to men should be the increase of religion and pietie The chiefest oath that the Athenians tooke was this In defending religion both alone with others will I fight against my foes The auncient Romaines through the instinct of Nature dyd so reuerently thinke of Religion that the most noble men of Rome sent theyr sonnes into Hetrurio to learne the manner of seruing God It is a very hard matter to change religion VVhere no religion resteth there can be no vertue abiding August True Religion is to be learned by fayth not by reason Religion is in truth not in falshood Religion is the stay of the weake the Mayster of the ignorant the phylosophie of the simple the oratory of the deuout the remedie of sinne the counsaile of the iust and the comfort of the troubled Pure religion vndefiled before God the Father is thys to visite the fatherlesse and widdowes in theyr aduersity and for a man to keepe himselfe vnspotted of the world Philosophia pernosci non potest siue Christiana veraque religione quam prelucentem si tollis fateor ecce et clamo ludibrium illa vanitas delirium Oportet principem anté omnia esse deicolam Country or Commonweale Defi. Our Country is the region or clime vnder which we are borne the Common mother of vs all which wee ought to holde so deere that in the defence thereof wee should not feare to hazard our liues THere can bee no affinitie neerer then our Countrey Plate Men are not borne for themselues but for theyr Countrey parents kindred friends Cicero There is nothing more to be desired nor any thing ought to bee more deere to vs then the loue of our Country Children parents friendes are neere to vs but our Country challengeth a greater loue for whose preseruation wee ought to appose our liues to the greatest dangers It is not enough once to haue loued thy Country but to continue it to the end Plut. VVhere soeuer wee may liue well there is our Country The remembrance of our Country is most sweet Liuius To some men there country is their shame and some are the shame of theyr country Let no man boast that he is the Cittizen of a great Citty but that he is worthy of an honourable Country Arist. VVe ought so to behaue ourselues towards our Country vnthankful as to a mother The profit of the country extendeth it selfe to euery Citty of the same Stobaeus Our Country saith Cicero affoordeth large fields for euery one to runne to honor So deere was the loue of his Country to Vlisses the he preferred his natiue soyle Ithaca before immortality Our country first challengeth vs by nature The whole world is a wisemans country Necessity compelleth euery man to loue his country Eurip. The loue which we beare to our country is not pietie as some suppose but charity for there is no pietie but that which we beare to God and our Parents Many loue theyr Countrey not for it selfe but for that which they possesse in it Sweet is that death and honourable which we suffer for our Country Horace If it be asked to whom we are most engaged and owe most duty our Countrey and parents are they that may iustly challenge it The life which we owe to death is made euerlasting beeing lost in the defence of our Countrey Giue that to thy country which she asketh for nature will constraine thee to yeeld it Happy is that death which beeing due to nature is bestowed vpon our Country Happy is that common-wealth where the people doe feare the law as a tyrant Plato A cōmon-wealth consisteth of two things reward and punishment Solon As the body without members so is the common-wealth without lawes Cicero Peace in a common-wealth is like harmony in musick Aug. Men of desert are least esteemed of in their owne Country Erasmus Coriolanus beare vnkinde Armes against his Countrey Plut. Nascia was most woorthily renowned for the defence of his Country Appian Q. Mutius Scaeuola Curtius deserued euerlasting memory for louing their country Nescio qua natale solum dulcedine cunctos Allicit et memores non sinit
esse sui Ouid. Omnibus qui patriaÌ„ conseruauerint adiuuerint auxerint certus est in caelo et definitus locus vbi beati aeuo sempiterno fruuntur Cicero Of Hope Defi. Hope is that vertue whereby the spirit of man putteth great trust in honest waightie matters hauing a certaine and sure confidence in himselfe this hope must be strong ly grounded vppon a sure expectation of the helpe and grace of God without which it is vaine and imperfect TO be cleane without hope is a hap incident to the vnhappy man He that will loose a fauour for a hope hath some wit but small store of wisedom Fortune may take away our goods but death cannot depriue vs of hope Hopes aboue fortune are the fore-poynters of deepe falls If thou chaunce to loue hope vvell vvhatsoeuer thy hap be That which is most common is hope Hope is a waking mans dreame Pyndarus To put our confidence in the creature is to dispaire of the creator Grego Vaine is hope that doth not feare God Gre. This mortall life is the hope of the life immortall Aug. They onely hope vvell who haue a good conscience Aug. Hope is the companion of loue Hope cannot be without fayth Aug. Hope is the God of the wretched Bernard Hope grounded on God neuer faileth but being built on the world it neuer thriueth Hope apprehendeth things vnseene and attaineth things by continuance Plato The euenings hope may comfort the mornings misery Hope is the fooles God the Merchant-mans comfort the souldiers companion and the ambitious mans poyson Hope of life is vanity hope in death is life and the life of hope is vertue Hope waiteth on great mens tongues and beguileth beleeuing followers Sweet words beget hope large protestations nourish it and contempt kils it He that supposeth to thriue by hope may happen to beg in misery Bion. The apprehention of hope derideth griefe and the fulnes of hope consumeth it As all mettalls are made of Sulphur so all pleasures proceede from hope As the one part laboureth for the conseruation of the whole body so hope for the accomplishment of all desires Sadnes is the punishment of the hart hope the medicine of distresse Crates Hope is a pleasant passion of the minde vvhich dooth not onely promise vs those things that we most desire but those thinges also which we vtterly dispaire of Our high hopes haue oftentimes hard fortunes and such as reach at the tree commonly stumble at the roote To hope for requitall of benefits bestowed may rather be counted vsury then vertue A cowardly louer without hope shall neuer gaine faire loue with good fortune To hope against all hope is the excellence of a mighty resolution In a little place is hid a great treasure and in a small hope a boundlesse expectation Confidence except it be guided by modesty and proceed from iudgment may rather be called arrogancy then hope Hope of all passions is the sweetest and most pleasant and heereof it is said that hope onely comforteth the miserable Hope is the Gouernour of men Symonides Perdicas seeing Alexander largelie bestovve many benefits vppon his friends asked him what hee would leaue for himself he aunswered hope A good and vertuous man ought alwaies to hope well and to feare nothing Hope is the beginning of victory to come and doth presage the same Pyndarus Sola spes hominem in miserijs consolari solet Miserum est timere cum sâ—eres nihil Of Charity Defi. Charitie is the indissoluble band of God with vs whereby wee are inflamed with the loue of him for that which we owe vnto him and therby also are induced to loue our neighbours for the loue of God CHaritie is the scope of all Gods commaundements Chris. Charity delayd is halfe lost Charitie raunsommeth vs from sinne and deliuereth vs from death Charitie increaseth fayth begetteth hope and maketh vs at one with God As the body without the soule enioyeth no life so all other vertues without charity are cold and fruitlesse Charity is a good and gracious affect of the soule whereby mans hart hath no fancy to esteeme any thing in this world before the study to know God Hermes The charitable man is the true louer of God Seuerus As the sunne is to the vvorld and life to the body so is charity to the hart Charity resembleth fire vvhich inflameth all things it toucheth Erasmus Charitie in aduersitie is patient in prosperitie temperate in passions strong in good works quicke in temptations secure in hospitalitie bountifull amongst her true chyldren ioyfull amongst her false friends patient Charitie in midst of iniuries is secure in hart bountifull in displeasures meeke in concealing euills innocent in truth quiet at others misfortune sad in vertues ioyfull Charitie in aduersity fainteth not because it is patient and reuengeth not iniuries because it is bountifull Hee that truely loueth beleeueth and hopeth Aug. By charitie one seeth the glorious light of God Aug. Hee alwayes hath to giue that is full of charitie Bernard To loue with all the soule is to loue wisely to loue with all the strength is manfully to suffer for truth to loue with all our hart is to prefer the loue of God before all things that flatter vs. Aug. The measure in louing of God is to loue him without measure Bernard Charity is the way of man to God and the way of God to man Aug. If any man waxe drunke vvith the loue of God he is straightwayes apt and ready to all good he laboureth and is not weary hee is weary and feeleth it not the malicious mock him and he perceiueth it not Bernard The loue of God hath power to transforme man into God Charity maketh a man absolute and perfect in all other vertues Neither the multitude of trauailes nor the antiquity of seruice but the greatnes of charity increaseth the reward God is charity vvhat thing is more precious he that dwelleth in charity dwelleth in God what thing is more secure God in him what thing is more delectable The nature of charity is to draw all things to it selfe and to make them participate of it selfe Lactan. There is no vertue persit without loue nor loue without charity Charity is neuer idle but worketh for him it loueth The greatest argument of godly loue is to loue what God loueth Charitable loue is vnder no rule but is Lord of all lawes and a boundlesse Emperor There is true charity where two seueral bodies haue one vnited hart Of charity mixed with mockery followeth the truth of infamy Pythag. Charity is the child of faith and the guide to euerlasting felicity All charity is loue but not all loue charity Augustine The filthy effects of bribery hinder exceedingly the works of charity Plato Charity causeth men to forsake sinne and embrace vertue Charitie is a word vsed of many and vnderstood but of a few Cicero By charity with God we learne what is our duty towards man By charity all men
especially Christians are linked bound in conscience to releeue one another It is the true property of a charitable minded man louingly to inuite the poore curteously to intreate them and quickly to suffer them to depart A poore man being in charity is rich but a rich man without charity is poore Aug. Charitie and pride dooth both feede the poore the one to the prayse and glorie of God the other to get prayse and glorie amongst men Tyrannorum vita est in qua nulla est charitas nulla fides nulla stabilis beneuolentiae fiducia omnia semper suspecta et sollicita sunt nullus locus amicitiae Prata et arua et pecudūgreges diliguntur isto modo quod fructus exijs capiuntur hominis chaeritas et amicitia gratuita Of Humility Defi. Humilitie is a voluntarie inclination of the minde grounded vppon a perfect knowledge of our own conditions a vertue by the which a man in the most true consideration of his inward qualities maketh least account of himselfe HE that gathereth vertues without humility carrieth dust against the wind Greg. True humilitie commendeth other mens vertues without malice or enuy As Demosthenes being demaunded what was the first precept of eloquence aunswered to pronounce well beeing asked what was the second answered the like and so to the third so of the precepts of religion the 1 2 and 3 is humility It is no commendations to bee humble in aduersity but in the midst of prosperitie to beare a lowly sayle deserueth great praise Pride perceauing humility to be honourable desireth oft-times to be couered vvith the cloake therof for feare least appearing alwaies in his owne likenes hee should be little regarded Demost. The chiefe poynt of mans humilitie consisteth in this to subiect his will vnto the will of God Happy is that man vvhose calling is great and spirit humble The best armor of the mind is humility Humility for her excelling should bee the sister of true nobility Pontanus Humility is more necessary then virginitie Ber. Pride wageth vvarre in the kingdome of humility Greg. There are three degrees of humility the first of repentance the second desire of righteousnes the third works of mercy Humility onely is the repayrer of decayed chastity The easiest way to dignity is true humility True discretion is neuer purchased but by true humility VVhen all vices in a manner decay in age onely couetousnes increaseth Aug. Sith the Country which we desire to dwell in is hie and heauenly and the way thether low lines and humility why then desiring this Country doe we refuse the way Aug. Of all vertuous works the hardest is to be humble Humilitie hath many times brought that to passe vvhich no other vertue nor reason could effect To the humble minded man God reuealeth the knowledge of his truth Ber. If thou desire to ascend where God the Father sitteth thou must put on the humility which Christ the sonne teacheth The vertue of humility is the only repairer and restorer of decayed charity Humilitie teacheth a man hovv to rule his affections and in all his actions to keepe a meane By a mans outward countenaunce his inward humblenes of mind is made manifest Caius Marius being appointed by the people of Rome twice to triumph would not doe so but deuided the glory betweene him and Catalus his fellow officer with him Dio after he was made king of the Syracusians would neuer change his accustomed fare and apparrell which hee was wont to weare being a studient in the Vniuersity The spirit of God delighteth to dvvell in the hart of the humble man Erasmus If thou intende to build any stately thing thinke first vppon the foundation of humilitie As low lines of hart maketh a man highly in fauour with God so meekenes of words maketh him to sinke into the harts of men Humblenes of mind stirs vp affection augments beneuolence supports good equity and preserueth in safety the whole estate of a Country Men are not in anie thing more lyke vnto theyr Maker then in gentlenes and humilitie Charity humility purchase immortality God dwelleth in heauen if thou arrogantly lift vp thy selfe vnto him hee will flie from thee but if thou humble thy selfe before him he will come downe to thee Aug. Humilitas animi seblimitas Christiani Tria sunt quae radicata nutriunt humilitatem assiduitas subiectionis consideratio propriae fragilitatis et consideratio rei melioris Of olde Age. Defi. Olde age the gift of heauen is the long expence of many yeeres the exchange of sundry fortunes and the schole of experience SIcknes and old age are the tvvo crouches whereon life vvalketh to death arresting euery one to pay the debt which they ovve vnto nature Theopom It is a vaine thing for him that is olde to wish that he were young againe It is a lamentable thing to be old with feare before a man come to be old by age A gray beard is a certaine signe of olde age but not an assured token of a good wit Age ought to keepe a straight dyet or else will ensue a sickly life Hoary haires are embassadors of great experience Chilo As old folke are very suspitious to mistrust euery thing so are they likewise very credulous to beleeue any thing Youth neuer runneth vvell but vvhen age holdeth the bridle Age rather seeketh food for sustenance then followeth feasts for surfets The benefit of old age is liberty Sophocles VVhen all things by time decayeth knowledge by age increaseth Arist. Old age enioyeth all things and wanteth all things Democr In age we ought to make more readines to die then prouision to liue for the steele beeing spent the knife cannot cut the sunne being set the day cannot tarry the flower being falne there is no hope of fruite and olde age beeing once come lyfe cannot long endure Aurelius Those that spend theyr youth vvithout restraint vvould leade theyr age without controlement Beware of olde age for it commeth not alone Eurip. Euery age of man hath ende but olde age hath none Cicero In youth studie to liue well in age to die well for to die well is to die willingly Seneca Old men are young mens presidents Chris. An old man hath more experience to make a perfect choyce then a young man skill in a happy chaunce Age directeth all his doings by vvisedome but youth doateth vpon his owne will Age hauing bought vvit vvith payne and perrill fore-seeth daungers and escheweth them The difference betweene an old man and a young man is thys the one is follovved as a friend to others the other is eschewed as an enemy to himselfe The Brachmans and Gimnosophists made a law that none vnder the age of 40. should marry without the consent of theyr Seniors least in making theyr choyce without skill the man in proces of time should begin to loose or the woman not to loue Old men are often enuied for theyr vertue but young men pittied for their vice Old men
deterret sapientem mors quae propter incertos casus quotidie imminet et propter breuitatem vitae nunquam longé potest ab esse Tria sunt generamortis vna mors est peccati vt anima quae peccat morte morietur alter a mistica quando quis peccato moritur et Deo viuit tertia qua cursum vitae buius explemus Aug. Of Time Defi. Time is a secrete and speedie consumer of howers and seasons older then any thing but the first and both the bringer forth and waster of whatsoeuer is in this world THere is no sore which in time may not bee saued no care vvhich cannot bee cured no fire so great vvhich may not bee quenched no loue liking fancie or affection vvhich in time may not eyther bee repressed or redressed Time is the perfit herrald of truth Cic. Time is the best Orator to a resolute mind Dailie actions are measured by present behauiour Time is the herrald that best imblazoneth the conceits of the mind Time is the sweete Phisition that allovveth a remedie for euery mishap Time is the Father of mutabilitie Time spent without profit bringeth repentance and occasion let slip vvhen it might be taken is counted prodigalitie There is nothing among men so entirelie beloued but it may in time bee disliked nothing so healthfull but it may bee diseased nothing so strong but it may be broken neyther any thing so well kept but it may be corrupted Truth is the Daughter of Tyme and there is nothing so secrete but the date of manie dayes will reueale it In time the ignorant may become learned the foolish may â—e made wise and the most wildest wanton may be brought to be a modest Matron Biâ—s The happier our time is the shorter while it lasteth Plinie Say not that the time that our fore-fathers liued in was better then this present age Vertue and good life make good dayes but aboundance of vice corrupted the time Ierom Nothing is more precious then time yet nothing lesse esteemed of Bern. As oyle though it be moist quencheth not fire so time though neuer so long is no sure 〈…〉 t for sinne As a sparkle raked vp in cinders vvill at last begin to glowe and manifest flame so treachery hidde in silence and obscured by time will at length breake foorth and cry for reuenge VVhatsoeuer villanie the hart doth thinke and the hande effect in proces of time the worme of conscience will bewray Tyme draweth wrinkles in a fayre face but addeth fresh colours to a fresh friend Things past may bee repented but not recalled Liuius A certaine Phylosopher being demaunded what was the first thing needfull to winne the loue of a vvoman aunswered opportunitie Beeing asked what was the second he answered opportunitie and beeing demaunded what was the third hee still aunswered opportunitie Delayes oftentimes bring to passe that hee which should haue dyed doth kill him which should haue lyued Clem. Alex. Procrastination in perrill is the mother of ensuing misery Time and patience teacheth all men to liue content Take time in thy choyce and bee circumspect in making thy match for nothing so soone gluts the stomacke as sweet meate nor sooner fills the eye then beautie Oportunities neglected are manifest signes of folly Time limitteth an end to the greatest sorrowes Actions measured by time sildome prooue bitter by repentance Reason oft-times desireth execution of a thing which time will not suffer to bee done not for that it is not iust but because it is not followed Many matters are brought to a good end in time that cannot presently be remedied with reason Time is lifes best counsellor Antist Time is the best gouernour of counsels Tyme tryeth what a man is for no man is so deepe a dissembler but that at one time or other he shall be easily perceiued Time maketh some to be men which haue but childish conditions A little benefit is a great profit if it bee bestowed in due time Curtius Times dailie alter and mens minds doe often change Time is so swift of foote that beeing once past he can neuer be ouer-taken The fore-locks of time are the deciders of many doubts Time in his swift pace mocketh men for theyr slownes Non est crede mihi sapientis dicere viuam Sera nimis vita est crastina viue hodie Omnia tempus edax depascitur omnia carpit Omnia sede mouet nec sinit esse diu Of the World Defi. This word worlde called in greeke Kosmos signifieth as much as ornament or a wel disposed order of things HE that cleaueth to the customes of the world forsaketh God Cicero and the Stoicks were of opinion that the world was wisely gouerned by the Gods who haue care of mortall things The world is vain worldly ioyes do fade but heauen alone for godly minds is made He that trusteth to the world is sure to bee deceiued Archim The disordinate desire of the goods of thys world begetteth selfe-loue Our honours and our bodily delights are worldly poysons to infect our soules The worlde seduceth the eye with varietie of obiects the sent with sweete confections the taste with delicious duties the touch with soft flesh precious clothing and all the inuentions of vanitie Hee that mortiâ—ieth his naturall passions is sildome ouer-come with worldlie impressions Greg. No man that loueth the world can keepe a good conscience long vnâ—orrupted The worldly man burneth in heate of desire is rauished with the thought of reuenge inraged with the desire of dignity briefely neuer his owne 〈…〉 he leaue the world Thys world thoâ—gh neuer so well beloued cannot last alwayes Thys worlde is the chaine vvhich fettereth men to the deuill but repentance is the hand which lifteth men vp to God Thys world is but the pleasure of an houre and the sorrowe of many dayes Plato The worlde is an enemy to those whom it hath made happy Aug. The world is our pryson and to lyue to the world is the life of death The delights of this world are like bubbles in the water which are soone raysd and suddainly layd The world hateth contemplation because contemplation discouereth the treasons and deceits of the world Erasmus VVee may vse the world but if wee delight in it we breake the loue wee should beare to him that created it Hee that loueth the worlde hath incessant trauaile but hee that hateth it hath rest Man hath neuer perfit rest or ioy in thys world neither possesseth he alwayes his own desire The world hath so many sundry changes in her vanitie that shee leadeth all men wandering in vnstedfastnes He which seeketh pleasures from the world followeth a shadow which when hee thinketh he is surest of it vanisheth away and turneth to nothing Socrat. The world the flesh and the deuil are three enemies that continually fight against vs we haue great need to defend vs from them The vanities of thys worlde bewitch the mindes of many men God created thys world a place
of pleasure and reward wherefore such as suffer in it aduersity shall in another world be recompenced with ioy Hermes He which delighteth in the world must eyther lacke what he desireth or els loose what he hath wonne with great paine He that is enamoured of the worlde is like one that entereth into the Sea for if hee escape perrils men will say he is fortunate but if he perrish they will say hee is vvilfully deceiued He that fixeth his minde wholy vppon the world looseth hys soule but he that desireth the safetie of his soule little or nothing regardeth the world After the olde Chaos vvas brought into forme the Poets faine that the vvorld vvas deuided into foure ages the first vvas the golden age the second vvas the siluer age the thyrd the brazen age and the fourth the yron age all which may bee more largelie read of in the first booke of Ouids Metamorphosis The worlde in the foure ages thereof may bee compared vnto the foure seasons of the yeere the first resembling the spring-tyme the second sommer the third autumne and the fourth winter Perdicas Hee that yeeldeth himselfe to the vvorlde ought to dispose himselfe to 3. things which hee cannot auoyde First to pouerty for hee shall neuer attaine to the riches that hee desireth secondly to suffer great paine trouble thirdly to much businesse without expedition Solon Mundus regitur numine deorum estque quasi communis vrbs et ciuitas omnium Cicero Mundus magnus homo homo paruus mundus esse dicitur Of Beginning Defi. Beginning is the first appearance of any thing and there can be nothing without beginning but onely that Almightie power which first created all things of nothing EVill beginnings haue most commonlie wretched endings In euery thing the greatest beauty is to make the beginning plausible and good It is better in the beginning to preuent thē in the exigent to worke reuenge That thing neuer seemeth false that dooth begin with truth The preface in the beginning makes the whole booke the better to be conceiued Nature is counted the beginning of all things death the end Quintil. To beginne in truth and continue in goodnesse is to gette praise on earth and glorie in heauen The beginning of superstition was the subtiltie of sathan the beginning of true religion the seruice of God There is nothing wisely begunne if the end be not prouidently thought vpon Infants beginne lyse with teares continue it with trauailes and end it with impatience A foolish man beginneth many things and endeth nothing The beginning of thinges is in our owne power but the end thereof resteth at Gods disposing Stobaeus Neuer attempt any wicked beginning in hope of a good ending The most glorious and mightie beginner is GOD who in the beginning created the world of nothing Small faults not hindered in the beginning amount to mighty errors ere they be ended A worke well begun is halfe ended Plato In all workes the beginning is the chiefest and the end most hardest to attaine The beginning the meane and the end is a legacie which euery one enioyeth Sodaine changes haue no beginning Nothing is more auncient then beginning That which is betweene the beginning and the end is short Greg. The feare of God is the beginning of wisedome Sirach The beginning of all thinges are small but gather strength in continuaunce The beginning once knovvne vvith more ease the euent is vnderstood Begin nothing before thou first call for the helpe of God for God whose power is in all things gyueth most prosperous furtherance and happy successe vnto all such acts as vvee doe begin in his name Take good aduisement ere thou begin any thing but being once begun be careful speedily to dispatch it He that preuenteth an euill before it begin hath more cause to reioyce then to repent Take good heede at the beginning to what thou grauntest for after one inconuenience another will follow Begin to end and ending so beginne As entrance to good life be end of sinne Principijs obsta seró medicina paratur Cum malaper longas inualuere moras Principij nulla est origo nam ex principio oriuntur omnia ipsum autem nulla ex re alia nasci potest Of Ending Defi. The ende is that whereto all thinges are created by GOD which is the glory of his Name and saluation of his Elect albeit the order which hee obserueth the cause reason and necessitie of them are hid in his secrete counsaile and cannot bee comprehended by the sence of man THE end of thys worlde is a good mans meditation for by thinking thereon hee preuenteth sinne Basil. The end of trouble bringeth ioy the end of a good life euerlasting felicitie VVhat thing soeuer in this world hath a beginning must certainly in thys world haue also an ending The last day hath not the least distresse Felicitie is the end and ayme of our worldlie actions which may in this life be described in shadowes but neuer truly attained but in heauen onely Nothing is doone but it is doone to some end Arist. The end of labour is rest the end of foolish loue repentance The end is not onely the last but the best of euery thing Arist. The end of euery thing is doubtfull Ouid. The end of warre is a iust Iudge Liuius As there is no ende of the ioyes of the blessed so is there no end of the torments of the wicked Greg. The end of this present life ought to haue respect to the beginning of the life to come Bernard The end we hope for is euer lesse then our hopes VVhat was doubtfull in the beginning is made certaine by the end therof Hugo Seeing the euent of things doe not aunswer to our wils we ought to apply our wils to the end of them Arist. The end of a dissolute life is most cōmonly a desperate death Bion. Our life is giuen to vse and to possesse but the end is most vncertaine and doubtfull The end of sorrow is the beginning of ioy At the end of the worke the cunning of the work-man is made manifest Good respect to the ende preserueth both body and soule in safety Before any fact be by man committed the end therof is first in cogitation Many things seeme good in the beginning which prooue bad in the end Exitus acta probat careat successibus opto Quisquis ab euentu facta notanda putat Multi laudantur in principio sed qui ad finem prefeuerat beatus est Of Day or Light Defi. The word Dies which signifieth day is so called quod sit diuini operis it is Gods faire creature and the cheerefull comfort of man who by his word made the light thereof to beautifie it to the worlds end THose children which are borne betweene the foure and twenty houres of midnight and midnight with the Romans are said to be borne in one day Numa Pompilius as hee deuided the yeere into Moneths so hee deuided the
that man that knoweth not to be a man but by his wickednes is far otherwise then he should be Hee that intendeth not to doe good should refraine from dooing euill but it is counted euill if we refraine to doe good Purifie thine owne vvickednes then prate of others sinnes All things are tollerable except extreame wickednes The wickednes that is done by the permission of a Prince shall be reckoned vnto the Prince for his sinne The wicked man in a monstrous kinde of pride neuer heard of before glorieth boasteth of his euill deeds Nothing maketh men more miserable then wickednes and impiety A man shall bee meruailouslie mooued to goodnes if hee doe but remember the pleasures comming from the same to be continuall not transieory and againe if he remember the pleasures springing from vvicked things he shall find them mingled with griefe and vexation the pleasure passeth but the paine endureth VVhen a man doth subiect himselfe to the wicked affections of his owne minde he doth weaken and cut in sunder the strings of vnderstanding Cicero VVicked counsaile is most hurtfull to the giuer In good things nothing is eyther vvanting or superfluous vvhich made the Pythagorians say that wickednes could not be comprehended but godlines might The wayes to wickednes are many plaine and common but to goodnes are not many but one and that same is hard to find because it is but little troden Non ob â—â— solum incommodo quae eueniunt improbis fugienda est improbitas sed multo etiam magis quod cuius in animo versatur nunquam sinit eum respirare nunquam acquiescere Si impietas improbé molita quippiaÌ„ est quamuis occulté fecerit nunquam tamen confidet id fore semper occultum plerumque enim improborum facta primo suspicio insequitur deinde sermo atque fama tum accusatoruÌ„ iudex multi etiam se iudicant Of Infamie Defi. Infamie is the liuory of badde desarts in this world and that which for our malignities and euill dooings staineth our names and our successions with a perpetuall disgrace through the report of our misdeedes and vniust attempts SHame and dishonour are the greatest preuentors of mishap Infamie galleth vnto death and liueth after death Infamie and shame are inseparable sequels of adultery That man is very vvicked and vnhappie vvhose life the people lament and at vvhose death they reioyce Solon There is no greater infamy then to be lauish in promise and slack in performance Begging is a shamefull course and to steale is a great blot of dishonor Hee that hath borne saile in the tempest of shame may euer after make a sport of the shipwrack of his good name Infamy is so deep a colour that it will hardly be washed off with obliuion Such as seeke to climbe by priuy sinne shal fall with open shame They that couet to swim in vice shall sink in vanity Crates Greater is the shame to bee accounted an harlot then the prayse to be esteemed amiable The infamy of man is immortall Plautus It were great infamy to the person and no small offence to the Common-weale to behold a man basely toyling that deserueth to gouerne and to see him gouerne that deserueth to goe to plow Shame is the end of trechery and dishonor euer fore-runnes repentance VVhat is once spotted vvith infamie can hardly be worne out with time Aurel. VVhen the string is broken it is hard to hit the white and when a mans credit is called in question persvvasions can little preuaile An honorable man should neuer die and an infamous man deserueth not to liue The infamous man is onely miserable for good men will not beleeue him bad will not obey him no man accompany him and few befriend him As beautie adorneth vvealth maintaineth honour and countenance so infamy woundeth all The occasions and greatnes of infamie are better vntried then knowne The tongue is the readiest instrument of detraction and slaunder Euery inferior doth account that thing infamous wherein hee seeth his superiour offend It is infamie to seeke prayse by counterfaite vertue It is infamie to disprayse him that deserueth well because he is poore to commend the vnworthy because he is rich He that by infamie slaundereth his friend is most monstrous To be praised of wicked men is as great infamy as to be praised for wicked doing Pride is the cause of hatred and sloth of infamie The life of a noted infamous man is death Cicero inueighing against Cateline saith thy naughty and infamous life hath so obscured the glory of thy predicessors that although they haue been famous yet by thee they will come to obliuion Dyonisius as long as hee perceiued himselfe to be wel reported of he was a good man but when the priuy talke to his defamation came to his eares he forsooke all goodnes and became a most cruell tyrant If a mans good name bee not polluted although hee haue nothing else yet it standes him in more sted then the possession of very great riches Emori praestat per virtutem quam per dedecus viuere Quis honorem quis gloriam quis laudem quis vllum decus tam vnquam expetit quam vt ignominiam infamiam contumeliam dedecus fugiat Of Dishonesty Defi. Dishonestie is an act which ingendereth it owne torment from the very instant wherein it is committed and with the continuall remembrance therof filleth the soule of the malefactor with shame and confusion HE that is disposed to mischiefes will neuer want occasions Dishonestie ruinates both fame and fortune Shame is the hand-mayde to dishonest attempts Crateus The insatiate appetite of gluttony doth obscure the interior vertues of the mind Hee that feares not the halter vvill hardly become true and they that care not for suspect are sildome honest It is a dishonest victory that is gotten by the spoyle of a mans owne country Cicero There neuer riseth contention in a Common-weale but by such men as vvould lyue without all honest order The euill inclination of men may for a time be dissembled but being once at liberty they cannot cloke it Many times the wicked beare enuy vnto the good not because the vertuous suffer them to doe well but for that they vvill not consent with them to doe euill Many bee so malicious and peruerse that they take more delight â—o doe euill vnto others then to receaue a benefit vnto themselues If hee be euill that gyueth euill counsaile more vild is he that executeth the same Nothing is profitable which is dishonest Tully Then is mischiefe at the ful ripenes when as dishonest thinges be not onely delightfull in hearing but also most plesant in practise and there is no remedy to be hoped for vvhere common vices are counted vertues A man giuen to dishonesty can neyther be friend to himselfe nor trusty to another The ouer-throvv of a Common-wealth is the dishonesty of the Rulers Dishonestie is the serpent of the soule which spoyleth men of theyr ornaments and
inter euersae vrbis manubias varia sub specie migrauit ad graecos Of Couetousnes Defi. Couetousnes is a vice of the soule wherby a man desireth to haue from all parts with out reason and vniustly with-holdeth that which rightly belongeth vnto another body it is also a sparing and niggardlinesse in giuing but open-handed to receaue whatsoeuer is brought without conscience or any regard whether it be well or ill attained THe property of a couetous man is to liue like a begger all dayes of his life and to be founde rich in money at the houre of his death Archimed Gaynes gotten vvith an ill name is great losse Couetous men little regard to shorten their lyues so they may augment their riches Treasures hoorded vp by the couetous are most commonly wasted by the prodigall person Gold is called the bait of sinne the snare of soules and the hooke of death which being aptly applyed may be compared to a fire whereof a little is good to warme one but too much will burne him altogether The chariot of Couetousnes is carried vppon foure vvheeles of vices Churlishnesse Faint-courage contempt of God forgetfulnes of death Drawn by two horses called Greedy to catch and Holdfast the Carter that dryueth it is Desire to haue hauing a whip called Loth to forgoe A couetous man is good to no man and worst friend to himselfe The couetous man vvanteth as vvell that which he hath as that which he hath not He that coueteth much wanteth much There is greater sorrowe in loosing riches then pleasure in getting them Publius Couetousnes is the roote of all euill from whence doe proceed as from a fountaine of mishap the ruine of Common-weales the subuersion of estates the wrack of societies the staine of conscience the breach of amity the confusion of the mind iniustice bribery slaughters treasons and a million of other mischeeuous enormities Aurel. All vices haue theyr taste saue onely couetousnes The gaine of golde maketh many a man to loose his soule A couetons man passeth great trauailes in gathering riches more danger in keeping them much law in defending them great torment in departing from them The excuse of the couetous man is that he gathereth for his children Apollonius The couetous minded man in seeking after riches purchaseth carefulnes for him-selfe enuy for his neighbours a pray for theeues perrill for his person damnation for his soule curses for his chyldren and lavve for his heyres A couetous rich man in making hys testament hath more trouble to please all then himselfe tooke pleasure to get and possesse all A couetous mans purse is called the deuils mouth Dionisius comming into a Temple vvhere Images were couered in costly coates of siluer and gold These garments quoth hee are too heauie for sommer and too colde for vvinter and so taking them away with him hee cloathed them in Linsey-wolsie saying these are more light for sommer and cooler for the winter VVee feare all things like mortall men but wee desire all thinges as if wee were immortall Seneca Couetousnes in olde men is most monstrous for what can be more foolish then to prouide more money and victuals vvhen he is at his iourneyes end Couetousnes is a disease vvhich spreadeth through all the vaines is rooted in the bowels and being inueterate can not be remooued Tully To fly from couetousnes is to gaine a kingdome Publius Gold guides the globe of the earth and couetousnes runnes round about the world Most couetous is hee vvhich is carefull to get desirous to keepe and vnwilling to forgoe By liberality mens vices are couered by couetousnes layd open to the world Aug. A couetous mans eye is neuer satisfied nor his desire of gaine at any time suffised The gluttons minde is of his belly the leacher of his lust and the couetous man of his gold Bernard The couetous man is alway poore August Ardua res haec est opibus non tradere mores Et cum tot Croesos viceris esse Numam Vsque adeo solus ferrum mortemque timere Aurinescit amor pereunt discrimine nullo Amissae leges sed pars vilissima rerum Certamen mouistis opes Of Vsurie Defi. Vsurie of the Hebrues is called byting it is an vnlawfull gaine gotte by an vnlawfull meane and that cruelty which doth not onelie gnaw the debter to the bones but also sucketh out all the blood and marrow from them ingendering mony of money contrary to nature and to the intent for which money was first made VSurie is compared to fire vvhich is an actiue and insatiable element for it burneth and consumeth all the wood that is laid vpon it so the Vsurer the more hee hath the more he desireth and lyke hell gates hee is neuer satisfied A vsurer is a filching and corrupt Cittizen that both stealeth from his neighbours and defraudeth himselfe The intent of vsury bewraies the crime Vsury is the nurse of idlenes idlenes the mother of euils Vsurie makes the noble man sell his land the lawyer his Iustinian the Phisition his Gallen the souldier his sword the Merchant his wares and the world his peace Vsury is an auntient mischiefe and cause of much ciuill discord A litle lewdly come by is the losse of a great deale well gotten Vsurie is like a vvhirle-poole that swalloweth what soeuer it catcheth Crateus He that with his gold be gets gold becomes a slaue to his gold Inordinate desire of vvealth is the spring of vsurie and vsurie subuerteth credite good name and all other vertues Couetousnes seeketh out vsurie and vsurie nourisheth couetousnes An vsurer can learne no truth because hee loatheth the truth Vsurie taketh away the tytle of gentry because it delighteth in ignobility Vsury oftentimes deceiues the belly altogether liues carelesse of the soules safety As the greedy Rauens seeke after carren for their food so doth the couetous vsurer hunt after coyne to fill his coffers Philo. Plutarch sayth that no kinde of people in the world are so notorious lyuers nor vse so much to falsifie theyr fayth in all practises as vsurers Appian in his first booke of ciuill wars writeth that by an auncient Law at Rome vsurie was forbidden vpon very great paine As he which is stung vvith an Aspe dyeth sleeping so sweetly doth hee consume himselfe which hath borrowed vpon vsury A vsurer is more dangerous then a theefe Cato Vsury is most hated of those whom she doth most pleasure Vsury maketh those that were free-borne bondslaues Publius Vsury is the manifest signe of extreame impudencie Chrysost. To be a vsurer is to be a manslayer Cato Vsurers were not suffered to enter the temple of sparing and well ordered expence Asellius was slayne for making a law against vsurers Appian By vsury money is brought forth before it be gotten Vsurie is the daughter of auarice and ambition turpia lucra faenoris et velox inopes vsura trucidat Nō sunt facienda mala vtinde eueniant bona Of Deceit Defi. Deceit or
As meate and drinke is foode to preserue the body so is Gods worde the nourishment of the soule Greg. A vertuous soule hath better tast of godlie discourses then the body hath of a well relished meale Anacharsis vvas of thys minde The first draught that a man dronke ought to be for thirst the second for nourishment the third for pleasure and the fourth for madnes Then is the mind most apt to comprehend all good reason when teh operations of the braine are not hindered by vapours vvhich excesse of feeding distempers it withall King Cyrus beeing asked by Artabazus as he marched one day in warre what he would haue brought him for his supper Breade quoth hee for I hope wee shall finde some fountaine to furnish vs with drinke VVisedome is hindered through wine and vnderstanding darkned Alphon. Nothing can bee more abiect and hurtfull then to liue as a slaue to the pleasures of the mouth and belly Salust Diseases gather together vvithin our bodies which proceede no lesse of beeing too full then beeing too emptie and oftentimes a man hath more trouble to digest meat then to get meate Howe hard a matter is it saith Cato to preach abstinence to the belly which hath no eares and which will take no deniall howe euer the case standeth Gluttony dryeth the bones and more dye by it then perrish by the sword Gluttony stirreth vp lust anger and loue in extreamity extinguishing vnderstanding opinion and memory Plato Gluttony fatteth the body maketh the minde dull and vnapt nay which is vvorse vndermineth reason VVine hath as much force as fyre for so soone as it ouer-taketh one it dispatcheth him it discloseth the secrets of the soule and troubleth the whole mind Homer approouing that the Gods dye not because they eate not alludeth that eating and drinking doth not onely maintaine lyfe but are likewise the cause of death VVee are sicke of those things where-with we lyue for there is no proper and peculiar seede of diseases but the corruptions of those things within vs which we eate the faults and errors we commit against them Plut. Socrates enuyting certaine of his friends to a feast was reproued for his slender prouision vvhereto he answered If they be vertuous there is enough but if they bee not there is too much They which are addicted to belly seruice not caring for the foode of the minde may well be coÌ„pared to fooles that depend more vpon opinion then reason It is an olde prouerbe much meate much maladie Intemperancie is a roote propper to euery disease Hee that too much pampereth him-selfe is a grieuous enemy to his owne body Vessels being more fully fraught then they are able to carry doe sincke so fareth it with such as doe eate drinke too much Origen Ptholomy by reason of his gluttony was termed the belly man By surfeit many perrish but he that dieteth himselfe prolongeth his life Excesse came from Asia to Rome ambition came from Rome to all the world Maximilian the Emperour in one day deuoured fortie pounds of flesh and dronke an hogshead of wine Geta the Emperour for three vvhole dayes together continued his festiuall and his delicates beeing brought him by the order of the Alphabet Gluttony causeth innumerable maladies shorteneth mans lyfe Heraclit Surfeiting is the rediest meanes to procure sicknesse and sicknesse is the chastisement of intemperate diet Gorgias beeing demaunded howe he attayned to the number of a hundred and eyght yeeres aunswered in neuer hauing eaten or dronken any thing through pleasure Omne nocet nimium mediocritur omne gerendum Tantum cibi et potionis adhibendum est vt reficiantur vires non opprimantur Cic. Of Concupiscence Defi. Concupiscence or Lust is a desire against reason a furious and vnbrideled appetite which killeth all good motions in mans mind and leaueth no place for vertue LVst is a pleasure bought with paynes a delight hatcht with disquiet a content passed with feare and a sinne finished vvith sorrow Demonax Lust by continuaunce groweth into impudencie Shame and infamie waite continually at the heeles of vnbrideled lust Lust is an enemy to the purse a foe to the person a canker to the minde a corrasiue to the conscience a weakener of the wit a besotter of the sences finally a mortall bane to all the body so that thou shalt finde pleasure the path-way to perdition and lusting loue the load-stone to ruth ruine Plinie Lust in age is lothsomnesse in youth excesse howsoeuer it is the fruite of idlenesse Lust enforceth vs to couet beyonde our power to act beyond our nature and to dye before our time Sensuall vice hath these three companions the first blindnes of vnderstanding the second hardnesse of hart the thyrd want of grace Draco wrote such lawes against incontinencie that he is sayde not to haue written them with Incke but rather to haue signed them with blood The channels which riuers long time haue maintained are hardly restrained from their course and lust wherein we haue beene long plunged is hardly purged Aurelius Such thinges as maintaine vs in euill or change our goodnes to vvickednesse are eyther nourished or begun by lust Tarpeia a Romaine Lady to auoyde lust pulled out her owne eyes Surinus a man of admirable beautie to auoyde the loue of vvomen dys-figured hys owne face Nicetas the martyr cut out his own tonge because hee woulde not consent to the vvanton embracements of a wicked harlot Adultery is called the iniury of nature Our tongues most willingly talke of those things which our harts most desire Chastitie is a punishment to the incontinent and labour to the slothfull Seneca Adultery desireth not procreation but plesure Aâ—selm Lust maketh a man to haue neyther care of his owne good name nor consideration of the shame which his posteritie shall possesse by his euill lyuing Thys monstrous sinne altereth marreth drieth the body weakening all the ioynts and members making the face blubbed and yellow shortning lyfe deminishing memorie vnderstanding and the very hart Adultery is vnlawfull matrimony Adultery is hated euen amongst beastes Adultery in Germanie is neuer pardoned Tacitus Lust is a strong tower of mischiefe hath in it many defenders as needinesse anger palenesse discord loue and longing Diogenes Concupiscence doth iniury prophane and defile the holinesse of the soule The Corinthians for theyr incontinencie haue beene euill spoken of they vvere so inchast that they prostrated their owne daughters to inrich themselues hence came the prouerbe It is not fit for euery man to goe to Corinth for they payd vvell for theyr pleasure Messalina and Popilia were so incontinent that they contended with most shameful harlots prostrating themselues without respect of time place or company to any though neuer so base The Babilonians Tyrrhenians and Massagelans vvere greatly spotted with this vice abusing their bodies in such monstrous sort that they vvere reputed to lyue rather lyke beast then men Clodius deflowred his owne sisters Semiramis burned
aut scientia superbire ô superba praesumptio ô praesumptuosa superbia August Cum non sit nostrum quod sumus quomodo nostrum est quod habemus Stultitiae genus est vt cum alijs debeas vitae beneficium tibi adscribas ornamenta virtutum Of Treason Defi. Treason is that damned vice hated of God and man where-with periured persons being bewitched feare not to betray themselues so they may eyther betray others or theyr Countrey it is the breach of fayth and loyaltie with God theyr Gouernours and Country THey are deceaued that looke for any reward for treason Curtius The conflict with traytours is more dangerous then open enemies Liuius Traytors are like moaths which eate the cloath in which they were bred like Vipers that gnaw the bowels where they were born lyke vvormes which consume the wood in which they were ingendered Agesilaus Trecherie hath alvvayes a more glozing shew then truth and flattery displayes a brauer flag then fayth No place is safe enough for a traytor Amb. Once a traytor and neuer after trusted Liuius VVho will not with Antigonus make much of a traytor going about to plesure him but hauing his purpose who will not hate him to the death Such as are traytors to their Prince periured to God deserue no credit with men Trechery ought not to be concealed and friends haue no priuiledge to be false Such as couet most bitterly to betray first seeke most sweetly to entrap Phillip Traytors leaue no practise vndone because they will not but because they dare not Victory is not so earnestly to be sought as treason is to be shunned Scylla did betray her owne Father vnto Minos but he rewarded her accordingly Ouid. A Schoolmaister among the Falerians hauing the charge and bringing vp of all the youth in the Cittie hoping to recouer the fauour of the Romaâ—s betrayed all the Cittizens children into the hands of Camillus but Camillus louing iustice caused him to bee stript and his hands to be bound behind him and gaue the children rods whips to beate him home to the Citty A good vvarrior ought to commit the fortune of his vvarre to the trust of his ovvne vertue not to the impiety and treason of his enemies Tarpeias daughter betrayed the Castle of Rome to the Sabines for lucre sake Many men loue the treason though they hate the traytor Many conspire valiantly but ende wretchedly Traytors haue continual feare for their bedfellow care for their coÌ„panion the sting of conscience for their torment Manlius A light head an ambitious desire a corrupt conscience ill counsaile soone breede a traytor VVhere the peoples affection is assured the traytors purpose is preuented Bias. There are many Traytors in Common-weales whom it is better to forbeare then to prouoke Of rash hopes proceede perrillous ends of execrable treasons damnable successe Traytors about the thrones of Princes are like wolues about the foulds of sheepe One skabd sheepe will infect a whole flock and one traytor subuert a whole Monarchy Caesar rewarded those that betrayed Pompey with death Those that murdered Caesar in the Senate-house neuer prospered Tully sayth that no vvise-man at any time will trust a Traytor Ne colloquiorum de praetextu pacis proditiones vrbium tententur fiantque interlocutores maximé cauendum est Proditores vrbium saepé né ipsi quidem proditionem euadunt sed ab hoste trucidantur Of Desperation Defi. Desperation is a sorrowfulnes without all hope of better fortune a vice which falsely shrowdeth it selfe vnder the tytle of fortitâ—de and valure and tickling the vaine humors of the vaine-glorious carry them to ignoble and indisereet actions to the vtter losse of soâ—les and bodies DEsperation is a double sinne and finall impenitency hath no remission It is better to be counted a dastardly coward then a desperate caitife Let no man dispaire of grace although hee repent in his latter age for God iudgeth of a mans end and not of his life past Benard Desperation springeth from the ignorance of God Aug. Idlenes is the root of desperation Theod. Better it is to lyue pinched vvith a few momentary passions then with desperate death to destroy both soule and body It is vaine to be stout and desperate where none of both will preuaile It is better to prolong our lyfe in miserie then to hasten our owne death without hope of mercy Lactan. Loue wanting desire makes the mind desperate and fixed fancie bereft of loue turneth into fury Desperate thoughts are fit for them that feare shame not for such as hope for credit Sighes are the emblazers of thoughts and melancholy the messenger of dispaire There is no offence so great but mercy may pardon neyther is there any thing so desperate which time cannot cure Dispaire is the fruite of disordinate sinne vvhich becomming his owne Iudge proues his owne exexcutioner The feare of ineuitable punishment is the cause of desperation Stobaus Nothing doth more torment a man then forsaken hope Quintilian Desperation preferreth profit before honestie Erasmus Let no man dispaire of that thing to be effected which hath beene done already Extreame feare danger makes cowards desperatly aduenturous and what perswasion could not make constant misery hath made desperate Resolution is grounded on honour desperatenes on danger He is foolishly desperate that engageth his honour for beauty and aduentureth the halter for a lye Diog. Fortune desperatly attained is as desperatlie lost and dispaire suddainly entertayned is a token of a wretched conscience If thou wilt be accounted valiant let neyther chaunce nor griefe make thee desperate Dispaire comes of the feeblenes of courage and the lack of wit To him that is subiect to passion dispayre is euer attendant He that is desperatly inclined to his ovvne will is euer most neere to the wrath of God Despaire leadeth damnation in chaynes and violently layes clayme to the vvrath of God Bernard Despayre and reuenge depriue men of the mercy of God and cleane blotteth out the memory of their former good deeds There can be no greater wonder then to see a wise-man become desperate Of all the perturbations of mans mind dispaire is the most pernicious Liuius If he be a wicked homicide which killeth a man then is he the same vvhich killeth himselfe because he killeth a man Many reading Plato his booke of the immortalitie of the soule haue layde violent hands vpon themselues Hee that through the burthen of his sinnes breakes forth into desperation wilfully refuseth the mercy of the Almighty VVhen hope leaueth a man feare beginneth to conquer him Plato The soules first comfort is to auoyde the fault the next not to dispaire of pardon Desperation is a certaine death Aug. The desperate ambitious build theyr houses vpon others ruins afterwards fall them selues by like practises S. P. S. Brutus and Cassius after the death of Caesar desperatly flew themselues Anthony when he heard that Cleopatra had killed her selfe sayd dye Anthony what lookest thou for