with matters not pertayning vnto it but being brought in as a iudge in any case it waygheth the reasons that were the causes thereof considereth of the circumstances inducing therto and then pronouncing sentence according as the quallitie of the cause shall require there by endenouring that neither she may be rightly accused of rashnes nor yet â— findiscretion A man endued with wisdome ought so ranck his actions into three partes ordering well his actions present forecasting for those that are to ensue and calling to minde those that are passed for be that neuer thinketh of his deeds passed destroyeth his owne life and he that foreséeeth not those to come falleth at vnawares into many dangers and inconueniences Senec. de quatuor virtutibus Wisdome or prouidence is a present knowledge throughly considering pendering the future euent Ibidem Y Youth EUen as in old men sobriety and perfection of maners is required so likewise ought youth to be obedient tractable and willing to learne Cypâ—i A yong man can hardly be wisâ— â—â—cause that wisdome is learned by experience which youth hath not tried Aristotles Ethicks He that in his youth hath learned to obay well is most likely in his old age to gouerne well Youth had need to be vertuously treyned vp in time of yongyeares for how hardely many who haue in their yonge yeeres had the raine in their owne hands are restrained from those vices which in youth they learned experience it selfe dayly teacheth Good education formeth manners and if thy children in their yong age be vertuously instructed in thy old-age they will be a comfort vnto thee but let them haue their owne will when they are yong and when thou art old they will not regÌ„ard thee Youth is hotte because the blood is then moâ—â— fresh and it is a hard matter in youth to be free from lust He that dying rich leaueth his wealth vnto prodigall youth at the yeares end shall haue as many angels in his Coffine as the other hath in his purse As it is an excellent thing to see youth well murtured so is it a most odious thing to see an old man who is redie to goe vnto his graue voyd of good manners Vse no vnseemly speeches in the presence of youth for there by thou thy selfe shalt be censured for vndisereete youth will be easily corrupted by thy lewde and Idle communications For all of vs by nature are more ready and apt to nose and marke any idle and vaine words then to imitate any godly or vertuous actions If then loue thy childe in youth giue him correction for he that spareth the rode spoyleth the child Quo prius induta est seruabit odorem testa diù Looke with what liquor a vessel or cask is first filled and it wil long retaine the smel therof so likewise youth c. The headlong courses of youth cause repentance in old age when as experience telleth vs how vaine a course we haue runne Bernard Youth is vnstayed vnconstant rash heâ—â—y and vnaduised but when it hath runne his course seeth his owne fully their beginneth to looke backe vnto the paths that it hath trode seeketh to redéeme the time mispeÌ„t when it hath no time lest to recouer it August It is a death vnto youth to be restrained of his liberty but when riper iudgment hath taken possessioÌ„ of his vnderstaÌ„ding then it confesseth that had not youth ben bridled old age had been like to goe a bâ—gging Euen as the Rose that in yâ— morning florisheth but in the euening fadeth a way and withereth euen so is the life of man soone ripe soone rotten no sooner at yeares of vnderstanding iudgment but presently ensueth death before stayed experience can haue time to amend the giddie errouts of wanton youth Bernard He that marrieth a child most coÌ„monly dyeth a beggar he that marrieth for beauty oftentimes dieth a cuckold he that marrieth a skould hath a shrewde goose to pull and he that in youth betaketh himselfe vnto lust before olde age come shall want an hairy bushe to keepe his braines warme Idem Youth may be compared vnto a fertile ground wherein whatsoeuer séede be sowen it will prosper euen so youth if the precepts of vertue and godlinesse bée so wen therein they will fructifie and growe vnto a good increase and likewise if vice be therein planted it will not be barren of corrupt liuing To late commeth repentance 〈◊〉 old age when youth hath consumed the treature that should maintaine thee in thy later yeares Many in theyr old age and especially towardes their death are so tormented with the remembrance of their wicked youth spent in vngodlinesse that they are all most as it were in despaire of pardon thereof Hugo Z Zeale IT auayleth nothing to haue the zeale of God without knowledge the Iewes being blinde thought that they had the zeale of God yet were they sacrilegious vnto the sonne of the Almighty for they being ignorant of the righteousnes which came by the sonne of God thought to cleaue wholye vnto their owne rightcousnesse and so refused to submit themselues vnto the righteousnes of Christ where vnto they ought to haue cleaued Origen The first occasion of well doing is the commendation of honest actions for praise begetteth zeale zeale procureth vertue and vertue acquireth blisse and this is the principall marke whereat all honest mens actions are chiefly bent Nazian The zeale of the Lord is a grace which searcheth and ouercommeth yea it infuseth it selfe into the brest of the righteous The zeale of God is life Those that haue the zeale of the Lord. iudge all men that are enemies vnto God to bee theirs also although they be father mother brother and sister Ambrose There is no sacrifice so acceptable vnto the Almighty as is the zeale of soules Greg. Zeale is the feruentnesse of the mind prone vnto compassion of nature the punishment of offences and the loue of grace and goodnesse zeale therefore profitably scourgeth a bad seruant giueth wholesome correction vnto a froward childe and carfully obserueth the bonds of wedlock The first by punishment the second by compassion and the third by loue Hugo The Lord in his zeale will consume those that walke stubbornely after the inuention of their owne hartes Deut. 29. 20. Blessed is the man that is zealous for the Lord of hoasts sake the Lord will requite them with eternall felicitie There is a zeale vnto life and a zeale vnte death the zeale vnto life keepeth Gods commandements and for his name sake abhorreth to doe euill such was the zeale of Phinees The Lord of his mercie grant that we may be all zealous for his sake and not suffer so many abuses vncontrouled as now we do Certaine celected sentences both briefe and pythy THe remembrance of the godly albeit they returns to earth as other men do endureth for euer Man doth his endeuoure but it is God that giueth the issue A wise man loueth to be admonished but afoole hateth correction We ought to vse temporall riches but not to repose confidence therein A sorrowfull hart pineth the bodie Vnto the godly all thinges sort vnto the best We haue all sinned and haue all neede of a sauiour As we are most sure once to die â—â— are we most vnsure when we shall die The longer we liue the more are our crosses The wicked take counsell together but God ouerthroweth their purposes We ought not to giue sentence before we haue hard both parties for one mans tale is good vntill anothers bâ— toulde Mans life is a warfarre and if he meane to purchase heauen he must fight manfully against the worlde the flesh and the deuill To care for the body only and to neglect the soule is the right way to the deuill God depresseth the proud but geueth grace vnto the lowly and méeke Despise not the poore for we are all Gods creatures He that taketh councell against the Lord striueth against the streame Despaire not in afflictions for therby God trieth thy faith As is a blubbe vpon the water euen so is the life of man to day a man tomorrow none Where Iudges are corrupted with bribes there the poore goe home by wéeping crosse The lawier and the leache may well be compared for the leache neuer hath inough till his belly breake nor the lawier vntill he want breath He that goeth to law for euery trifle will helpe to make the lawier rich himselfe a beggar He that maketh himselfe behoâ—ldinge vnto his enemie selleth his owne libertie A fayned trend is more daingerous then aprosessed soe He that thinketh to get any thing out of the courtous mans purse is as much deceaued as he that thinketh to wring water out of a stone Eate not ouer much for cloying thy stomacke Féede not ouer fast lest thou strangle thy selfe against thy will Fast not ouer long least euill smels annoy thy stomacke As neere as thou canst obserue a diet for it is healthfull for thy body Obserue due seasons in taking thy meate for then thy appetite most commonly will be sharpe set Plenty of the choysest daynties is no dainty If thou desire to haue well do well He that is in pouertie and asketh of one that hath as much neede as himselfe may goe to bed hungrie and he that being vnséene in any matter asketh councell of one that hath as little skill as himselfe may seeke about for a foole and finde him in his owne bosome Beauty is like vnto a pleasantâ— flowre which in the morning florisheth but in the euening is dryed away and withered He that by wisedome guideth himselfe shall receiue glory for his reward but he that suffereth himselfe to be led by folly shame shall be his ending Nascimur in commune bonum FINIS
Inward griefe sooner bringeth a man vnto the graue then outward sorrow which commeth not them the heart Idem If thou suffer affliction if wante and necessitie if persecution if slanders and vniust defamations or what soeuer els take â—â— patiently and gréeue not and Gods holy spirit shall minister vnto thée sufficient strength to vndergoe all miseries and calamities Idem Be ready to administer comfort vnto the gréeued soule and adde not griefe vnto griefe Guile and Deceit POysons that they may deceiue are enuolued in Dunnie and vices deceaue not but vnder the shew and appearance of vertues Ambrosius Many men liue plainely and prosper in all things and many deale alwayes subtiltie and yet are alwayes behinde hand Idem Many men liue plainely and prosper in all things and many deale alwayes substillie and yet are alwayes behinde hand Idem A man may more easily shunne the dangers of a professed she then of a sained friend because for the one he will be alwayes armed but for the other he is vnprouided Idem A guilefull enemie endeuoureth to make a shewe of loue and yet desireth to wound Idem It is deceit when one thing is done and another made shew to be intended Idem He is crastie who imitateth vertue by guile and deceit There are many who being endued with sharpe wittes abuse their good guists by conuirting them vnto deceite and guilefull dealings Idem He dealeth not deceitfully in Gods worke who when he giueth himselfe vnto good studies disireth not humane praises nor worldly preserments He dealeth deceitfully who by concealing the truth séeketh either his owne commoditie or anothers discommoditie Aulus Gel. Words are appointed not that therby men should deceiue one another but that thereby one man might open his thoughts vnto another wherefore to vse words to deceiue and not to that end that they were appointed is a great sinne Gregorie Persidiousnes is an hidden deceinable euil whose most effectuall powers are to deceiue and slatter Val. Max. He who deceiueth his friend that reposeth his trust in him is more to be detested then he that deceiueth him that reposed no confidence in him H. Heresie HE is an Heretique who for desire of any temporall commoditie and especially of glory and renowne broacheth new opinions Augustine He is an Heretique who obstinately defendeth an error after the trueth is manifested Let Heretiques dispute wholy out of the Scriptures and not insist vpon such points as the Pagans and Infidels doe and their opinions will easily be ouerthrowne Tertullian Heretiques bring in a great number of Apocrysall bookes and bassard writings that they may amaze the vndiscréete and such as are ignorant in Gods booke Ireneus Heretiques searing to be ouercome by the truth and thereby compelled to shake hands with vs fall a rayling or els stoppe their cares that they may not heare or their eyes that they may not sée the trueth and so be conuerted Lactantius Heretiques respect not so much honest life ciuill conuersation and bountifull pittie towards the distressed as to be praised and boasted if be so they may but séeme to ouercome by syllogismes sallacies and false arguments Sozome Rotten flesh is to be eaten away and scabbie sheepe to be seperated from the shéepfould least the whole man and the whole flock be destroyed and infected Arrius was but one sparke in Alexandria but because he had not béene at the first suppressed the whole citie and country was set on fire and destroyed Augustine As those that haue a wicked opinion albeit their conuersation be outwardly good are to be taken héede of euen so are they also to be taken héed off who are of sound opinion and yet liue wickedly Chrysostome Many séeking by comtemplation to obteine more then they are able to conceiue runne into peruerse errors and whiles they refuse with humilitie to be the Schollers of truth they become maisters of errors Gregorie Humilitie EVen as a Trée to the end it may growe an bright ought to haue good roote downeward so whosoeuer hath not his minde fixed vpon humilitie is exalted vnto his owne ruine Augustine Thy country is on high and humilitie the waye therevnto wherefore then if thou desirest to come vnto thy country doost thou leaue the way which leadeth therevnto Idem Humilitie oftentimes boweth that which neyther force nor might could cause to bend Ambrose By humilitie all our déedes are seasoned Augustine Whosoeuer death not héere on earth himselfe shall hardly be partaker of the glory in heauen Gregorie Humilitie is a glorious thing and pride it selfe desireth to be cloaked with the name thereof least it growe into contempt Bernard It is true humilitie for one to estéeme basely of ones owne selfe and to commend good partes in another without either malice or ranckor Gregorie Whosoeuer thinketh to be truely vertuous without humility dooth as he who gathereth duste vpon an heape and placeth it in the winde which is no sooner downe but it is carried away Idem He that is humble in minde and estéemeth of others more then himselfe desireth not superioritie and dignitie slieth from him that prosecutesh it but proseeuteth him that flyeth from it Chrysost To be truly humbled is a sure argument of grace Humilitie is the way vnto humilitie euen as patience is the way vnto peace or reading vnto knowledge therefore if thou desire to be humble walke in the way therevnto for he only that is truly humble spareth his owne soule who because he would not be thought to be that which he was not as much as he can desireth not to be knowne to be that which he is Bernard Humilitie especially consisteth herein that we subiect all our actions vnto Gods will Idem I. Ignorance IGnorance of God for the most part is the mother of dispaire Bernard Many things are vnknowne which ought to be knowne which happeneth either by carelesnesse to know or sloath to learne or shame to enquire and this ignorance is intollerable Idem It is as great an offence is be ignorant in that which one ought to knowe as it is to doe some things that ought not to be done Seneca He that séeth the light knoweth how to iudge of darknesse for he that is ignorant of the light approoueth darknesse for light Gregorie They flatter themselues vnto their owne condemnation who that they might haue the more libertie to sinne are willingly ignorant Bernard He that is most expert wise or wittie may iustly confesse that he is a scholler yea altogether ignorant in some things Cicero When as we know our owne ignorance we will the more willingly be are others burthens God neuer forsaketh him who trulie knoweth his owne sinnes Gregorie Knowledge is two wayes necessary vnto saluation to wit knowledge of God of thy selfe because as by knowledge of thy selfe thou learnest to feare God and by knowledge of God to loue God likewise Euen so contrarily ignorance of thy selfe engendreth pride and by ignorance of God thou fallest into desperation Bernard
It is better to be ignorant then to erre and faithfull ignorance is better then rath knowledge August Infirmitie IN all diseases there are three espeaciall gréeses to wit feare of death bodily paine and the intermission of pleasure Seneca Many men liue as they lust and yet are alwayes instie and many neuer stray from Hyppocrates rules and yet are alwayes sickly Idem Health is more welcome vnto those that haue béene gréeuously sicke then vnto those that neuer knew what sicknesse meant Seneca No man is without some infirmitie therefore beare with another mans infirmitie as thou wouldest another man should beare with thine Idem Laugh no man to scorne in his infirmitie least another man doe the like by thée also Idem Iustice EVen as a Lanshorne in the night giueth light but in the day time the light thereof is not discerned so also mans instice being compared with Gods instice is altogether iniustice Gregorie Iustice rather séeketh others commoditie then ones owne preferring the common good before a mans owne priuate gaine Ambrose All other vertues are contained vnder the name of iustice alone Hierom. It is iustice to loue men for iustice sake and not to thinke scorne of iustice for the persons sakes Gregorie Iustice is the libertie of the minds giuing vnto euery one his proper dignitie to wit reuerence vnto ones better agréement with ones equall discipline vnto ones inferior obedience to God holinesse vnto ones selfe patience vnto ones enemie and pittie vnto the dissressed poore Anselme Iustice respecteth neither father nor mother but the truth onely it accepteth no mans person it imitateth God Cassiod There is no greater iniustice then theirs who when they most especially deceiue yet so handle the matter that they would séeme to be honest men Cicero A iust man will neuer thinke himselfe iust inough but alwayes hungreth and thirsteth thereafter insomuch that if he should liue neuer so long yet would he alwayes couet to be more iust Bernard The iustice of the King is the subiects quiet the defence of the country the fréedome of the common people the care of the distressed the ioy of all men the temperatenesse of the ayre the caime of the Seas the fertilitie of the land the comfort of the poore the heritage of sonnes and vnto himselfe the hope of eternall happinesse Cyprian Iustice giueth vnto euery one his owne giue therefore vnto thrée that which belongeth vnto them to wit vnto the Prelate reuerence and obedience the one whereof commeth from the heart the other belongeth vnto the body giue vnto thy equall counsaile to instrua his ignorance and ayde to succour his infirmitie giue vnto thy inferiour admonition that he may beware and correction that he proceede not in stnning K. Knowledge or Wisdome HE most espeacially defireth to know God who for the desire that he hath vnto vertue would gladly be ignorant in worldly matters Gregorie They can neuer attaine true wisedome who deceiue themselues with their owne vaine foolishnesse Idem The thiesest wisedome is an vpright life and iust hart to God-ward wherby the pure with the pure and the godly with the godly are conioyned Nazi Idlenesse is the mother of foolishnesse and labour of knowledge the trauaile of knowledge is thréesould to wit the labour of discipline exercise and doctrine in childhood discipline in youth exercise and in olde age doctrine in childhood to learne that that is vnknowne in youth to practise that which in their childhood was learned and in olde age to instruct others therein Hugo Knowledge cannot be taken away by violence nor corrupted by age it is decreased by disuse and enlarged by practise Cassiod Knowledge ought to be greatly estéemed for no man can faithfully séeke that whereof he is ignorant and an vnknowne euill is neither feared nor can be preuented Chrysost There are some who desire to know to that end only that they may know that is meare curiositie some likewise are desirous of knowledge that they may sel it to wit for money for honors and that is dishonest gaine and some there are that desire to know that they may be knowne and that is idle vanitie and some there are who are desirous of knowledge that they may instruct it is charitie and some also are desirous to know that they may profit thereby and it is wisdome Bernard A wise man will admire nothing when once it is come to passe nor yet iudge any thing impossible before it be effected Cicero No man can liue well nor yet in a meane who careth not for wisdom Sen. To know althings except God and to be ignorant of God is to know neyÌ„ther God nor any thing els For he that is ignorant of God is ignorant of his saluation and he who is ignorant of his saluation all his knowledge tendeth vnto his greater condemnation Idem To say that a man knoweth that wherein he is ignorant is ouer rashnesse and to say that he knoweth not that which he dooth knowe is ingratitude Augustine A man ought to know that he is of himselfe nothing but what he is he is of God and for God Idem Nothing more encourageth our hope to attaine knowledge then the consideration of this one thing to wit that those who in times passed haue béene very ignorant and vnlearned are now become for their iudgement and knowledge admirable Idem Vnto a wise man and one that is indued with knowledge all places are alike he supposeth himselfe to be no where a stranger but euery place is vnto him as the place of his education Idem He that is in loue with himselfe being a foole shall neuer become wise neither shall he become that which he would be vnlesse he despise that that he is Augustine In learning the wiseman findeth that whereby he may be made more wise the warriour whereby he may be in minde incouraged from thence the Prince learneth how to gouerne his people quietly and to be briefe there is no state of life which the excellent knowledge of letters may not better and profit Idem Nothing is more seruently loued then wisdome nothing more swéete in possession herehence it procéedeth that many desire to become wise but they faile in the attaining thereof but all men may be iust if they perfectly desired to be iust A man may loue wisedome excéedingly and yet faile to attaine it but by how much more a man loueth iustice by so much shall he be more iust Many hauing atteined vnto learning end knowledge vse it not vnto Gods glory but abuse it vnto their owne praise being puffed vp therewith and so sinne grieuously thereby from whence they ought to take good lessons for the amendment of their sinfull liues Idem The wisedome of the iust is to faine nothing by oftentation but to open the truth therof in words to loue the truth as it is truth and to hate falshood to doe good fréely and rather to beare euils patiently then offâ—r any willingly to