they endure He bears his misery best that hideth it most Aduersities happening to good men may vexe the minde but neuer change their constancie As the most pestilent diseases do gather vnto themselues all the infirmitie where-vvith the body is annoyed so doth the last miserie embrace in the extreamitie of it selfe all his formermer mischieses S. P. S. The iust man is better reformed by the proofe of afflictions then power of pleasure Patience breedes experience experience hope and hope cannot be confounded The paine of death is sin the payne of conscience sin but the paine of hell is eternall The payne of the eye is lust the paine of the tongue libertie and the paine of both repentance Misery is full of wretchednesse fuller of disgrace and fullest of guilines S. P. S. The sight of misery maketh the sence of felicitie more euident Calamities which often fall in a Common-weale are cause of greater comforts He suffers double punishment that hath his paines prolonged Hee findes helps in aduersitie that sought them in prosperitie Quintil. Not to know our misery is to liue without danger The remembrance of pleasures past agrauates the paines that are present A fauning friend in prosperitie will proue a bitter foe in aduersity Hee that lendeth to another in time of prosperity shall neuer want helps himselfe in time of aduersitie It is hard in prosperitie to knovv vvhether our friends doe loue vs for our ovvne saâ—es or for our goods but aduersitie prooues the disposition of mens mindes Vt secunda moderaté tulimus sic non solum aduersam sed funditus euersam fortunam forâ—iter ferre debemus Nullus dolor est quem non longinquitas temporis minuat atque molliat Cicero Of Teares Defi. Teares or sorrow is a griefe or heauines for things which are done and past they are the onely friends to solitarines the enemies to company and the heyres to desperation TEares are no cures for distresse neyther can present plaints ease a passed harme There is no sovver but may bee qualified with sweet potions nor any dolefull maladie but may be allayed with some delightful musicke Teares craue compassion submission deserueth forgiuenes Greg. The violence of sorrow is not at the first to be stryuen withall because it is like a mighty beast sooner tamed with following then ouerthrowne by withstanding VVoe makes the shortest time seeme long S. P. S. VVomen are most prone to teares haue them soonest at commaund Eurip. Sorrowe bringeth foorth teares as a tree bringeth foorth fruite That griefe is best digested that brings not open shame Bury the dead but weepe not aboue one day Homer Teares are the signes of penitence VVe shall sooner want teares then cause of mourning in this life Seneca Sorrowes concealed are more sower and smothered griefes if they burst not out will breake the hart The hart that is greatly grieued takes hys best comfort when hee findes tims to lament his losse Teares are the vnfittest salue that any man can apply for to cure sorrowes Teares and sighes declare the hart to bee greatly grieued A teare in the eye of a strumpet is like heat drops in a bright sunne-shine and as much to be pittied as the weeping of a Crocodile Of sorrow and lamentation commeth watching and bleared eyes It is better to waile at the first then to weep at the last Teares are the badges of sorrow Archim Passion is a most combersome guest to it selfe S. P. S. Deepe conceited sorrowes are like to Sea-Iuie which the older it is the greater roote it hath Passions are like the arrovves of Cupid which if they touch lightly proue but toyes but once piercing the skin they proue deepe wounds As the hotest thunders are not alwaies queÌ„ched with raine so the deepest griefes are not alwaies discouered with teares VVhere the smallest show of teares is there is oft-times the greatest effect of sorrow Teares in many ease the grieued hart for griefe is like to â—â—re the more it is couered the more it rageth Plutar. Humble teares put the accusor to silence ouer-come the inuinsible pacifie the displeased Great is the vertue and povver of teares vvhich tye the hands of the omnipotent pacifie the rage of an aduersary appease the ire of the Iudge change his minde from vengeance to mercy Teares are the fruits of passion the strength of women the signes of dissimulation the reconcilers of displeasures and the tokens of a broken hart Teares are the foode of the soule Basil. There are in the eyes three sorts of teares the first of â—oy which in old men shew theyr kindnesse the second of sorrow vvhich in wretched men shew theyr misery the thyrd of dissimulation which in women shew their nature Lay thy hand on thy hart when thy vvife hath the teare in her eye for then shee intendeth eyther to found thee or to finck thee VVhen griefe doth approach if it be small let vs abide it because it is easie to be borne but if it be grieuous let vs beare with it because our glory shall be the greater Care not for sorrow it will eyther dissolue or be dissolued How miserable is that griefe vvhich can vtter nothing in the torment Men take a certaine pleasure in weeping when they lament the losse of theyr best beloued friends Solon hauing buried his sonne dyd vveepe very bitterly to whom when one sayde hys teares were all in vaine for that cause quoth he doe I weepe the more because I cannot profit with weeping He hath a hard hart that neuer lamenteth and his hart is effeminate that sorroweth too much for the death of his friends Too much sadnesse in a man is as much to be condemned as ouer-much boldnesse in a woman is to be despised By the Lawe of the twelue tables at Rome all weeping funerall teares are sharply forbidden Lepidus by a long griefe conceiued of the misbehauiour of his wife shortned his owne dayes To lament with tears the follies of our former life is profitable but to grieue too much for worldly losses is a signe of foolishnesse Per lachrymas argumentuÌ„ desiderij quaerimus et dolorem non sequinum sed ostendinus nemo enim sibi tristis est Curae leues loquitur ingentes stupent Seneca Of Neighbors Defi. Neighbours are those in whom wee find towards vs the greatest bonds of charitie and not as it is vulgarly taken theÌ„ that liue neere about vs. THe greatest loue in vs next vnto God ought to be loue towards our neighbors VVhatsoeuer duties wee performe in kindnesse towards our neighbours wee performe vnto God Loue is the first foundation of marriage coniunction of neighbourhood The end of a mans being is the glory of his Creator and the loue of his neighbour Neighbours are our likes or similitudes and our duties to them is charitie and loue equal with our selues The loue of neighbours appertaines mightily vnto saluation The loue of neighbours binds vs from vnlawfull actions The loue of neighbours binds vs
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
reuenge for theyr credite but noble mindes forgiue for their vertue Patience is the hope of a heauenly spirit Patience without comfort brings perrill of consumption It is a plesant tarrying that stayeth from euill dooing The end of patience is the expectation of promises That is to be borne with patience which can not be redressed with carefulnes It is no merrit to suffer persecutions if wee haue no patience therein It is more safety to forget an iniury then to reuenge it Aur. The sweetest salue for misery is patience the onely medicine for want is content Better it is by sitting low to liue quiet then by climing hie to fall into misery Patience is the best salue against loue and fortune To suffer infirmities and dissemble mishap the one is the office of a constant sicke man the other of a cunning state-man Patience is a necessarie vertue in a Common weale for by it the magistrate measures what hee speaketh and dissembles what hee suffereth To be discreet in prosperity and patient in aduersitie is the true motion and effect of a vertuous and valiant minde Cicero Quintus Eabius after he had beene Consull disdained not to march vnder the Ensigne of other Consuls Patience being oft prouoked with iniuries breaketh forth at last into fury It is good for a man to wish the best to thinke vpon the worst and patiently to suffer what-soeuer doth happen Humility patience and faire speech are the patifiers of wrath and anger Hee seemeth to be perfectly patient that in his fury can subdue his owne affections Patience and perseuerance are two proper notes vvhereby Gods children are trulie knowne from hypocrites counterfaits and dissemblers Aug. In suffering of afflictions patience is made more strong and perfect The troubles that come of necessity ought to be borne with boldnes and good courage Hee which bendeth himselfe to reuenge doth imitate his doings who is molested with impatience and hee which imitateth an euill man can hardly be good himselfe The best way for a man to be auenged is to contemne iniury and rebuke to liue with such honesty and good behauiour that the dooer of wrong shall at the last be thereof ashamed or at the least leese the fruite of his malice that is he shall not reioyce nor haue glory of thy hinderance and damage serpens sitis ardor arenae Dulcia virtuti gaudit patientia duris Leniter ex merito quicquid patiare ferenduÌ„ est Of Friendship Defi. Friendship is a community of a perpetuall will the end whereof is felowship of life and it is framed by the profit of a long continued loue Friendship is also an inueter at auncient loue wherein is more plesure then desire FRiendship is a perfect consent of thinges appertaining as wel vnto God as to man with beneuolence and charity Friendship in good men is a blessing stable connexing of sundry wils making of two persons one in hauing suffering And therfore a friend is properly called a second selfe for that in both men is but one minde one possession And that which more is a man reioyceth more at his friends good hap then he doth at his owne Aurel. True and perfect friendship is to make one hart and mind of many harts and bodies It is the property of true friends to liue and loue together but fained friends flie from a man in time of tryall Though many times friendship be plighted by shaking of hands yet is it often shaken off by fraud in the hart The smile of a foe that proceedeth of enuy is worse then the teare of a friend proceeding of pitty Friendship iudgeth with partiality and affection winketh at apparant follies A friend cannot be recompenced by riches when for his friend hee putteth his lyfe in ieopardy A knowne foe is better then an vnknowne friend and better it were to be a mole in the earth then a moate in the sunne To diswade a man in a course of honour were not the part of a friend to set one forward in folly no discretion in a man Friends meeting after long absence are the sweetest flowers in the garden of true affection The loue of men to women is a thing common and of course but the friendship of man to man infinite and immortall The fellowship of a true friend in miserie is alwaies sweet and his counsailes in prosperity are alwayes fortunate Friendship is an idle tytle of a thing which cannot be where vertue is abolished Friendship beeing an equitie of reciprocall good will is of three kinds the one of neighbour-hood the other hospitalitie the last loue Arist. Loue is confirmed eyther by gifts or study of vertue then goeth it from a passion to a perfect habit and so leaueth the name of loue and is called friendship which no time can violate VVe ought to vse a friend like gold to try him before we haue neede He is a true friend whose care is to pleasure his friend in all things mooued there-vnto by a meere good will which hee beareth vnto him Aristotle It is no small greefe to a good nature to try his friend Eurip. To beg a thing at a friends hand is to buy it Perfit amity consisteth in equality and agreeing of the minds Such as loue loyalty may well be crost with calamity but neuer iustly accused of inconstancie A friend vnto a friend neither hideth secret nor denieth money The want of friends is perrilous but some friends proue tedious The words of a friend ioyned with true affection giue life to the hart and comfort to a care-oppressed mind Chilo There can be no amitie where is no vertue and that friendship is most hatefull and accursed where some become friends to doe other some harme Friendes ought alwayes to be tryed before they be trusted least shyning like the Carbuncle as if they had fire they be found when they be touched to be without faith Good will is the beginning of friendship which by vse causeth friendship to follow If thou desire to be thought a friend it is necessary that thou doe the workes that belong vnto a friend Among friends there should be no cause of breach but with a dissembler no care of reconciliation He is a friend indeed that lightly forgetteth his friends offence Proud and scornefull people are perrilous friends Friendship ought to be ingendred of equalnes for where equality is not friendship cannot long continue VVhere true friends are knit in loue there sorrowes are shared equally Frends must be vsed as musitions tune their strings who finding them in discord doe not breake them but rather by intention or remission frame them to a pleasant consent The counsaile of a friend must be fastened to the mind not to the eare followed rather then praysed imployed in good liuing and not talked of in bare meaning In Musicke there are many discords before there can be framed a Diapazon in contracting of good wil many â—arrs before there be established a
true perfit friendship A friend is in prosperity a plesure in aduersity a solace in griefe a comfort in ioy a mery companion and at all times a second selfe A friend is a precious iewell within whose bosome one may vnloade his sorrowes and vnfold his secrets As fire and heate are inseperable so are the harts of faithfull friends He that promiseth speedily and is long in performing is but a slack friend Like as a Phisition cureth a man secretly he not seeing it so should a good friend help his friend priuily when he knoweth not thereof The iniury done by a friend is much more greeuous then the wrongs wrought by an enemie Maintaine thy frends with benefits to make them more friendly and doe good to thine enemies that they through curtesie may become thy friends Friendship is giuen by nature for a helpe to vertue not for a companion of vices Friendship ought to resemble the loue betweene man and wife that is of two bodies to be made one will and affection The property of a true friend is to perform more then hee promiseth but the condition of a dissembler is to promise more then hee meaneth to performe Great proffers are meet to be vsed to strangers and good turnes to true friends If thou intend to proue thy friend stay not till neede and necessitie vrge thee least such triall be not onely vnprofitable and without fruite but also hurtfull and preiuditiall The opinion of vertue is the fountaine of friendship Fained friends resemble Crows that fly not but towards such places where there is something to be fed vpon Hee that seeketh after a swarme of friends commonly falleth into a wasps-nest of enemies Friendship often-times is better then consanguinity A friendly admonition is a speciall poynt of true friendship It is best to be praysed of those friends that will not spare to reprehend vs when wee are blame-worthy He that will not heare the admonition of a friend is worthy to feele the correction of a foe That friendship is of a brittle mould which a little table talke will cracke He which goeth about to cut off friendship doth euen as it were goe about to take the sunne from the world Cic. It is perfect and vnsained friendship to think one and the same thing Salust There is no more certaine token of true friendship then is consent and communicating of our cogitations one with another Cic. Vnitie is the essence of amitie There is nothing better the a bosom friend with whom a man may confer vpon the iniuries that happen vnto him A true friend wisheth his friend health with happines honour without enuie and affluence without necessitie Hee that hath no friend to comfort him in his necessity lyues like a man in the wildernesse subiect to euery beasts tyrannie Beleeue after tryall iudge before friendshyppe The fault which thou sufferest in thy frend thou committest in thy selfe Shew saithfulnes to thy friende and equitie to all men Protog No wise man vvill choose to lâ—ue vvithout friends although he haue plenty of worldlie wealth Though a wise man bee contented satisfied with himselfe yet wil he haue friends because he wil not be destitute of so great a vertue There be many men that want no friendes and yet lacke true friendship Neuer admit him for thy friende whom by force thou hast brought into subiection He is not meete to be admitted for a faythfull friend which is ready to enter amity with euery one Admit none to be thy friende except thou first know how hee hath dealt with his other friends before for looke how he hath serued them so will he likewise deale with thee The agreement of the wicked is easily vpon a small occasion broken but the friendship of the vertuous continueth for euer Her As mightie floods by howe much they are brought into small riuers by so much they loose of theyr strength so friendship cannot be amongst many without abating the force thereof The more friendship fauoureth of the lesse force it is but the fewer the more faithfull Be slowe to fall in friendship but when thou art in continue firme and constant Socrat. Illud amicitiae quondam venerabile nomen Prostat et in quaestu pro meretrice sedet Of Temperance Defi. Temperance is that light which driueth away round about her the darknesse and obscuritie of passions shee is of all the vertues most wholesome for she preserueth both publiquelie priuatly humaine societie she lifteth vp the soule miserably throwne downe in vice and restoreth her againe into her place it is also a mutuall consent of the parts of the soule causing all disorder and vnbrideled affections to take reason for a rule direction TEmperance is the quallifier of all disorder and commotions Temperance represseth vice nourisheth vertue Solon Temperance calleth a man back froÌ„ grosse effects and carnall appetites and letteth him not exceed neyther in foolish reioycing nor in vngodly sorrowing A young man vntemperate and full of carnall affections quickly turneth the body into age and feeble infirmities Anaxag Hee cannot commend temperance that delighteth in pleasure nor loue gouernment that lyketh ryot Constancie and temperance in our actions maketh vertue strong Men must eate to liue and not liue to eate He that respecteth vaine pleasure is immodest but he that regardeth profit is discreet In priuate families continence is to be praised in publique offices dignitie Intemperance is the fountaine of all our perturbations The moderation of the minde is the felicitie thereof Frugality is the badge of discretion ryot of intemperance He that is not puffed vp with prayse nor afflicted with aduersities nor moued by slaunders nor corrupted by benefits is fortunatly temperate Bias. He that fixeth his whole delight in pleasure can neuer be wise and temperate Temperance by forbearing to bee reuenged reconcileth our enemies and by good gouernment conquers them There is nothing in the worlde better then moderation for by it the assaults of the flesh are subdued and the fruits of good life are retayned Temperance is rich in most losses confident in all perrils prudent in all assaults and happy in it selfe It is not temperate which is accompanyed with a fearefull minde but that is true temperance where the hart hath courage to reuenge reason power to restraine the hart Trim not thy house with tables pictures but paynt it guild it with temperance the one vainely feedeth the eyes the other is an eternall ornament which cannot be defaced Epictetus Temperance is so called because it keepeth a meane in all those thinges which belong to the delighting of the body Arist. Temperance cryeth Ne quid nimis Solon The parts of Temperance are modestie shame fastnes abstinence continencie honestie moderation sparingnes and sobrietie As a man cannot be temperate if hee be not prudent so no man can be strong or valiant if he be not temperat Iustice may not bee without temperance because it is the chiefe poynt
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
cleerely scape out of perrill choose rather to die honestly then to liue shamefully Take in good woorth what-soeuer happeneth and vpbraid no man with his misery Labour not to informe him that is without reason for so shalt thou make him thine enemie Anaxag Be neyther hastie angry nor wrathfull for they be the conditions of a foole Feare to hazarde that for the gaine of a momentary pleasure which being once lost can neuer be recouered Aug. Esteeme not a fading content before a perpetuall honour Feare to commit that vvhich thou oughtest to feare Apparrell thy selfe with iustice cloth thy selfe with chastitie so shalt thou be happy thy works prosper Epictetus Forget not to giue thankes vnto them that instruct thee in learning nor challenge vnto thy selfe the praise of other mens inuentions Attempt not two things at once for the one will hinder the other Be not slack to recompence them that haue doone thee good Contrary causes yeeld contrary effects Forraine fauours are domesticall treasures Victory should not thirst after blood nor the gaine of a conquest induce a Captaine to crueltie Sophocles Tis better to be too much forward then too much negligent Let thy loue hang on thy harts bottom not on thy tongues brim It is neuer too late at any time to resort vnto goodnes nor too timely to preuent mischiefe To know how to obey and to knowe howe to commaund differeth for the one coÌ„meth by nature the other by long experience VVords which are superfluous doe greatly deface the authority of the person Her Tell not thy mind to euery man be indebted to no man be friend to fewe men be curteous to all men let thy wit be thy friend thy minde thy companion thy tongue thy seruaunt Let vertue bee thy life valour thy loue honour thy fame and heauen thy felicity It is a corrupting of the good to keep company with the euill Gre. Men are not perswaded to liue well by fayre words but by vertuous deedes Be not ledde away with euery new opinion for it is the onely way to bring thee to error Let not thy liberality exceed thine abilitie It is better to be cut with a quick aunswere then to be clawed with a milde speech Let not the eye goe beyonde the eare nor the tongue so farre as the feete Pla. That comfort is vaine which takes not away the griefe To a mind afflicted with great sorrowes the best remedy is to deferre counsaile vntill the partie be more apt to receiue consolation It is better for thee to bestowe a benefite on thine enemine the to enter into bond for thy friende Choose rather to lyue solitary then in the company of wicked women Beware of pride in prosperity for it will make thee impatient in time of aduersitie Neyther suffer thy handes to worke thy tongue to speak nor thine eares to heare that which is filthy and euill Her In suddaine perrils it needeth not to vse long and delayed counsayles He that will not at the first hand bye counsell good cheape shal at the second hand buy repentance deere Contemne not the counsaile of thy friends nor reiect not the aduise of thy kinsfolks prefer not thine owne wit before the wisedom of thine auncestors nor leane not to wilfulnes least had I wist happen too late Pythag. Be not secure least want of care procure thy calamity nor be not too carefull least pensiue thoughts oppresse thee with misery It is more safety for Princes to haue patience to heare their owne errors then to giue heed vnto such as report other mens defects Speak no more to a stranger in priuate thâ— thou wouldest haue publiquely knowne Comfort in misery is a double help Solon VVhere there is diuision there is confusion Cast not thy credite on another mans chaunce Be alwayes one to thy friend as well in aduersity as in prosperity Giue place to thy betters and elders Mourne not for euery thing for that vvill shorten thy dayes Behold thy selfe in a looking-glasse and if thou appeare beautifull doe such things as become thy beauty but if thou seeme foule then performe with good maners the beauty that thy face lacketh Socrat. Chuse thy wise rather for her wit modesty then for her wealth and beauty Keepe whatsoeuer thy friend committeth vnto thee as carefully as thou wouldest keep thine owne Keepe secret thy mishap least thine enemy waxe ioyfull thereat If thy parents wex poore supply their want with thy wealth if froward with age beare patiently with their imperfections Honour them that haue deserued honor Liue and hope as thou shouldest die immediatly Neuer praise any vnworthy person because he hath worldly wealth Tell no man afore-hand vvhat thou intendest for if thou speede not in thy purpose thou shalt be mocked Socrat. Take not thine enemie for thy friend nor thy friend for thine enemy Neuer wish for those thinges which cannot be obtained Rather choose to purchase by perswasion then to enioy by violence Striue not in vvords vvith thy parents although thou tell the truth Be vertuous and liberall so shalt thou stop the mouth of the slaunderer or else the eares of them that heare him Isoâ—r Haunt not too much thy friends house for feare hee waxe weary of thy often comming neyther be too long absent for that ingendereth suspition of thy true friendship Giue to a good man and he will requite it but if thou giue to an euill man hee will aske more Anax. Flie from the filthy pleasures of the flesh as thou wouldest fly from the sting of a serpent Receaue not the gifts that an euill minded man doth proffer vnto thee If thou intend to doe any good defer it not till the next day for thou knowest not what chance may happen the same night to preuent thee Giue not thy selfe to pleasure and ease for if thou vse thy selfe thereto thou shalt not be able to sustaine the aduersity which may afterward happen To a man full of questions make no aunswere at all Plato Take good heede at the beginning to what thou grauntest for after one inconuenience another followeth If thou doubt in any thing ask counsaile of wise men and be not angry although they reprooue thee Liue with thine vnderlings as thou wouldest thy betters should liue with thee and do to all men as thou wouldest be done vnto Boast not of thy good deeds least thy euill be also laide to thy charge Perform thy promise as iustly as thou wouldest pay thy debts for a man ought to bee more faithfull then his oath Aur. If thou doe good to an euill disposed person it shall happen to thee as it doth to those that feede other mens doggs which barke as well at their feeder as at any other stranger Neuer spread thy table to tale-bearers and flatterers nor listen with thine eares to murmuring people Bias. Be not like the boulter vvhich casteth out the floure and keepeth the bran That person is not woorthy to liue that taketh not care how he may
which vlcerateth the skinne eateth the flesh to the very bones Darius when in flight hee had drunke puddle water polluted with dead carkasses hee said that hee neuer dranke any thing more pleasant the reason was because he alwayes before vsed to drinke ere he was a thirst Artaxâ—rxes when as in a certaine slight hee had nothing to feede on but drie figges and browne bread good God quoth hee vvhat plesant food haue I neuer tasted on till now Neque enim cereÌ„que fameÌ„que fata coire sinunt Cibi condimentum est fames potionis sitis Of Ruine Defi. Ruine is the ouerthrow or vtter subuertion of all manner of estates making glorious things inglorious and bringing well ordered shapes into a chaos or old deformity WHen Law-breakers are restored and iudgements cancelled then euery one knoweth that his ruine is at hand without any hope of safety Souldiours get fame by ruine honour by skars and praise by clemency Back falling or falling againe is alwayes the deadliest infortune Ouer the greatest beautie hangs the greatest ruine Credite must be sought through perrils renowne from dangers One vnlawfull pleasure begetteth a thousand lawfull destructions A little vvater cannot quench a great fire nor a little hope ease a great misery The best deserts are commonly ruin'd by worst neglects and ill rewardings Hee that hath not tasted misfortune hath tasted no fortune Hee that hath but one eye must feare to loose it he that hath but one vertue must die ere he ruine it He that sees another mans ruine must feare his owne misery VVhen ruine will forsake thee make him a golden bridge to passe on VVhen the hart is inuirond with oppression then the eares are shut vp from hearing of good counsaile The ruins of tyme are the monuments of mortality Disease is the prison of the body but ruine the prison of the spirit Ruine is the friend to solitarines foe to coÌ„pany and heire to desperation The greatest ruine of the body is nothing to the least ruine of the soule Ruind harts liue with teares in their eyes and die with mirth in their lookes Security puts away ruine and feare hinders gladnesse Hee that will be reputed valiant must let neyther chaunce nor griefe ruine him The study of vvisedome is the readiest ruine of griefe and vexation Many friends asswage many misfortunes The length of tyme repayres the ruines of fortune Counsaile in trouble giues small comfort when help is past remedy It is good for a man in the midst of prosperity to feare a ruine and in the midst of aduersity to hope for better succeedings Of all creatures man is the most apt to fal because beeing weakest hee vndertakes the greatest actions Prosperity is more hurtfull then aduersitie in that the one may be more easily borne theÌ„ the other forgotten Omnia sunt hominum tenui pendentia filo Et subito casu quae valuere ruunt Suis et ipsa Roma viribus ruit Of Fortune Defi. Fortune is nothing else but a fained deuice of mans spirit and a meere imagination without truth EXterior actions are tyed to the vvings of Fortune No man is so perfectly grounded in any degree of estate but that hee may be made subiect to chaunce and alteration of life To a man whom fortune doth not fauour diligence can little auaile Mar. Aur. Fortune hath no power ouer discretion Fortune is doubtfull and nothing on earth is certaine or assured He that turnes his wit after Fortune may repent his will at his iourneyes end To him that is fortunate euery Land is his Country Fortune guideth men in the rough sea but wisedome ruleth them in a strange Land Mortall creatures cannot resist that which the immortall Gods cannot redresse There can be no greater check to the pride of Fortune then with a resolute courage to passe ouer her crosses without care Fortune flyes and if shee touch pouertie it is with her heele rather dysdaining theyr vvants with a frowne then enuying theyr wealth with disparagement Fortune is so variable that she neuer staieth her vvheele or euer câ—aseth to be turning of the same Socra VVhen in the successe of worldly affayres fortune is contrary then little profiteth eyther force or policie Fortune sheweth her greatnesse when such as bee of small value are aduaunced to the possession of mightie things The gyfts of Fortune are transitory tyed to no time but the gifts of Nature are permanent and endure alwayes Smally aduantageth it that the minde bee generous and the body war-like if hee that taketh Armes be vnfortunate for that one howre of happy fortune is more worth then all the pollicies of warre Euery man is the worke-man of his ovvne fortune and fashioneth her according to hys manners Sâ—â—rat Fortune is the onely rebellious handmaide against vertues Plut. Fortune did neuer shew herselfe noble but vnto a minde that was generous noble Fortune is constant in nothing but vnconstancie Aurel. Fortune is like Ianus double faced as vvell full of smiles to comfort as of frownes to discourage Fortune euer fauours them that are most valiant and things the more hard the more haughtie Fortune is an accidentall cause and a consequence in those things which proceede from the counsaile of man The changes of fortune and end of life are alwayes vncertaine Pacunius Fortune delighteth not so much to keepe vnder the vanquished as to bridle and check the victors Fortune in no worldly things is more vncertaine then in warre A valiant man neuer looseth his reputation because fortune faileth him but because courage dieth in him No man is vnhappy but hee that esteemes himselfe vnhappy by the bace reputation of his courage There can be no man more vnhappy then he to whom aduersitie neuer happened In great perrils it is better that men submit themselues vnto reason then recommende themselues to Fortune To bee humble in the height of fortune stayes the deceit of her wheele in turning By the excessiâ—e gaine of welthy men Fortune was first made a Goddesse The higher that a man is in Fortunes fauor the neerer is he to his fall VVhen Fortune fawneth then shee comes to catch men Thou shalt sooner finde good fortune then keepe it Fortune is vnconstant and will quickly require againe what shee hath before bestowed vpon thee Thales Fortune is not fully pacified when she hath once reuenged Fortune is as brittle as the glasse vvhen she shineth then is she broken in peeces A thing is neuer well done if Fortune haue the doing thereof That is not thine own which Fortune hath giuen thee Socrates Fortune ruleth in feates of Armes victorie in warre is alwayes vncertaine Thou prouâ—â—est Fortune to anger when theu sayest thou art happy Fortune is to great men deceitfull to good men vnstable and to all that is high vnsure A happy man shall haue more Cosins and kinsfolke then euer he had friends eyther by his father or his mothers side Lampedo as Plinie writeth was iudged happie
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
for pouertie sith no man lyueth so basely as he was borne Salust It is giuen onely to a wise man to bee content in pouerty Suffer that with patience which thou canst not auoyde be not displeased at thy poore estate The beggars crutch serueth him both to leane vpon and to fight withall Patiently should that bee borne vvhich no strength can ouer-come nor counsell auoid whether it be pouerty to pinch the body or aduersity to crosse the minde It is better to suffer necessitie then to borrow of him whom a man may not trust Pouerty possessed in safetie is better then great riches enioyed with much feare VVhen a man is plagued with pouerty and sicknesse both ioyned together without any succour or easement then riseth in him an intollerable griefe a fire not able to be quenched a sorrow without remedy a tempest full of wracks Pouerty is a vertue of it selfe Diog. Hee liueth in most wretched estate of beggery that is not indued vvith any good qualitie Si ad naturam viuas nunquam eris paâ—per si ad opinionem nunquam eris diues exiguum natur a desiderat opinio immensum Seneca O vitae tâ—ta facultas Paâ—peris angustiquelares ô munera nondum Intellect a Deum Of Banishment Defi. Banishment is a putting away or driuing out of any man eyther from the place where he ought and should inhabite or from thence where he tooke delight desired to dwell FOr sinne was man thrust into the world therfore his life in it is banishment No banishment is sweete but the banishment of a righteous soule from the prison of a world wearied body Stebeus Banishment is there where is no place for vertue Cic. The banished man without a house to dwell in is like a dead body without a graue to rest in It is better for a man to bee banished his country with wise men then to liue there still amongst fooles He that denieth himselfe to his Country is in banishment already VVheresoeuer a man liues well there is his Country Cic. In exile calamity wee know friends from aduersaries A chast eye exileth licentious lookes To exile a true friend is to loose a persit soule To banish hope is to call home dispaire Good fortune attends not euerie great estate nor euill chance euery exild person To stuffe thy coffers with coyne is to commit thine honour to exile True happines is neuer had till after death nor exile welcome but in death There was neuer foule loue nor faire prison welcome death nor desired banishment It is a needlesse question to aske a sick man if he be willing to haue his health or an exile if he would be called from banishment There is nothing better then a contented minde nor any thing worse then the name of a fugitiue There is more sorrowe in loosing a mans owne Countrey then in conquering a world of other nations Death banishment come soone enough if slow enough In time custome becomes a second nature and long banishment breedes loath in delightfulnes The ayre is neuer vvithout some vvind or some clowde nor a banished man vvithout some crosse or trouble Sweet is rest after long pilgrimage great is the comfort a banished man takes at the tidings of his repealement It is the nature of man to loue those things deerest which are banisht farthest from him Hee that in the morning is proude of his possessions may happen ere night to be banished from his pleasures Seneca Beauty and youth once banished neuer repeale The comfort of fugitiues is that there bee many fugitiues Care followeth a fugitiue person euen as a shadow followes the body Exilium terribile est ijs quibus quasi conscriptus est habitandi locus non ijs qui omnem orbem terrarâ—â— vnam vrbem esse dicunt Cic. Priuari patria magnum malum est sed maius ve quam sermone Of absence and presence Defi. Absence is the departing or losse of a friend or anie other obiect wherein wee take delight and presence is the continuall companie of the partie with whom wee desire to be most conuersant THe presence of the minde is to be preferred before the presence of the body VVee neuer know how profitable the presence of a friend is vntill vvee haue felt the want of his absence for a time Absence in loue makes true loue more firme and constant The absence of friendes is the presence of griefes As contraries are knowne by contraries so the delight of presence is knowne by the hell of absence Man seperate from money is like a soule seperated from a body The griefe of vnwished absence is vvorse then the wound of a stubborne launce The diuorce of sorrow is slow-footed and lasie A teadious presence decayes loue a long absence forgets true familiarity The absence of couetousnes is the prosperitie of present estates Trauaile not to gaine absence for society is the strength to happines Absence puts off happines and time alters resolutions VVhen thought absents it selfe from truth the soule presents her selfe to sinne Demost. The euills got by absence wisedome recureth Take heede of speaking ill of the absent The solitary man is either a God or a beast Much absence is a signe of small loue Life and faith once absented neuer returne The fayrest presence is but a dunghill couered ouer with white and purple VVhilst the presence of power by pleasures gets acquaintance vertue is vnknowne and liues in absence Infamy is neuer absent from arrogancy Men gaine theyr desires by trauaile sustain them by thought and are absent from them by anoyance Aristip. The presence of one day blameth the absence of another but the last shall giue iudgement of all that is past Absence from euill cleeres vp of euill The absence of punishment is no pardon for transgressions Absence is death death is rest absent death is deaths rest Non vna eademque molestia est rerum praesentium et absentium Euripides Distantia locinon seperat amicitiam sed operationem Aristotle Of Acts. Defi. Acts are the monumentall deedes of our liues and our actions are the Ensignes by which are knowne the perfectnes of our good or euill lyuing ALl the praise of inward vertue consisteth in outward action An action without reason a reason without an action are both alike imperfit Action is the ready entrance into contemplation A silent deede is better then an vnperformed word Crates Neyther can good words colour a bad action nor badde vvordes depraue from a good action Shape beautifies an image good actions commends a man Actions are by so much more manifest then words by how much the eyes are surer witnesses then the eares It is an argument of too much weakenesse to remember what should haue been doone Action is the life of contemplation and the tongue of conceit In action a man doth not onely benefit him selfe but profit others S. P. S. God would neuer haue deliuered a soule into the body which hath
dulnesse To repeate one thing often beeing needlesse is a signe of slender capacitie It is foolish presumption to repeate victorie before the field be fought It is requisite to know mens natures before we repeate theyr disgraces Time is the repeater of all things He which maketh repetition of his deceits deserueth to be intangled by deceits The repetition of sinne maketh known the excellencie of vertue It is the propertie of fooles and children often to repeate prophecies Though it be a fault generall for all men to sinne yet very few can endure to heare theyr sinnes repeated The things that are most skant to bee gotten are most deere of price and the thinges sildome spoken of are most desired The best garments growe olde with often wearing and strange reports waxe stale with too much telling VValls are saide to haue eares when needlesse repetition hath too much tongue The often repeating of our faultes to our selues in priuate cause more care in our actions publique VVee must be content to heare vvhat wee would not when we forget our selues doe that which we should not Good examples cannot too often be repeated if we purpose to profit by them The often repeating of an iniurie receiued makes manifest that the fact is not freely forgiuen It is more commendation for a man to bee silent then to make repetition of hys good deedes performed Aurel. Too much of any thing changeth the nature of euery thing Fire were not to be counted fire if it vvanted heate nor vertue to be knowne vvithout repetition Qui vetera argumenta verbis nihil mutatis repetunt auditores fastidio enecâ—nt Non vnum hodie cras aliud sed semper idem Of Offence Defi. Offence is any iniurie or indignitie offered eyther in speech or act whereby eyther life or reputation is called into hazard making the world in doubt of theyr vertue VNiust offences may escape for a time without anger but neuer vvithout reuenge It were better for a man openly to bee hurt with his enemies sword then secretly to bee wounded with euill speeches Of little medling commeth much rest and of licentious talke oft-times ensueth much vnquietnesse There is no sufficient recompence for an vniust slaunder Quintil. A fault once excused is twise committed A false report is a wilfull lye Light heads and sharp wits are most apt to inuent smooth lyes VVhen the tongue babbles fondly it is a token that the hart abounds foolishly The tongue of the wicked ceaseth not to speake ill of the righteous It is a double offence to offende a foole in his follie As a Traytor that clippeth the coyne of his Prince maketh it lighter to be waied but neuer the worse to be touched so he that by sinister reports seemeth to impaire the credite of his friende may make him lighter among the common sort who by weight are often times deceiued but nothing impaireth his good name with the vvise who try all golde by the touchstone If thou speake what thou wilt thou shalt heare what thou wouldest nâ—t Bias. The greatest barkers are not alwayes the shrowdest byters and it is farre easier vvith words to obtaine the victory the with deeds to attaine the conquest To a vertuous minde an iniurious vvorde doth more hurt then the wound of a sword The next way to liue in honour die vvith praise is to be honest in desires and to haue a tongue well corrected In the body of man the most necessarie member is the hart the goodliest instrumeÌ„ts are the eyes the parts most delicate are the eares and the thing wherein most danger is is the tongue Thales Brute beasts haue teeth to deuour but men haue tongues to defame Nature teacheth vs to speake wel but vvisdome teacheth to speake in fit time Epimenides the painter after his return from Asia being enquired of newes aunswered I stand here to sell pictures not to tell tidings There is no better phylosophy then for a man to learne silence The Licaonians had a law that if any stranger should enter discourse with the mistresse of the house hee should for his offence haue his tongue cut out The authors of offences and iniuries are lyars Plutar. Iulius Caesar beheaded one of his Captaines for deâ—aming his hostesse Aurelian seeing a young man in the streete drawing his Mistres by the sleeue caused his hand to be cut off Amongst the Romaines it was held a great infamie for a man to praise the good wife of the house Detractions rather incite then chastice subiects Such is the impunity of euil tongues at this day as they neyther spare good Princes nor good people The eyes hands and feete ought not so soone to be subiect to the penalty of the law as the tongue because they are members for common vse but the tong the instrument of vanity and villany VVhere there is any hope of amends to be looked for there the first offence deserueth pardon A small offence being often renued dooth worke some greeuous displeasure in the end to the committer thereof The offender feareth the law but the innocent feareth fortune VVhere offences of the best are neuer pardoned the worst will amend for feare of extreame punishment The Lideans punished detractioÌ„ with death Nihil est tam insigne nectam ad diuturnitalis memoriam stabile quam id in quo aliquem offenderis Cic. Nulla tanta potentia est in quam non irruat iniuria Seneca Of Accusation Defi. Accusation is the attaindure or challenge of any partie in a doubtfull matter and may be imployed both in the good and euill part sometimes proceeding from an honest passionate zeale and sometimes from the defects of further malice HE that accuseth another must looke that hee be not guiltie of the same fault himselfe Spyes and accusars are necessary euills in a Common-wealth Persit vertue terrifieth an accuser indifferent vertue whets him on VVhosoeuer presently giues credite to accusations is eyther wicked himselfe or very childish in discretion Things growne full grow out of frame and accusation beeing at the highest eyther resteth or declineth Great accusations haue hard beginnings both through theyr owne debates and theyr inuentors In states that are accused of greatnes father and sonne are neuer a like fortunate If greatnesse could keepe vvhat it gettes it should neuer be accused of infortunes VVe accuse nature of prodigality to spend in one age what should serue for two VVee oppose accusations against Fortune least she should burst with presumption Other mens sinnes accuse our consciences of frailety Too many Kings breed factions in a countrey and great members accuse weak heads Ambitious men raisde once to dignity accuse afterward all other estates of insufficiencie Courts are neuer barren of accusations nor accusers of eares euen the eares of the greatest Flattery the nurse of vice is the mother of false accusation but zeale of iust appeales Youthfull counsaile priuate gaine and partiall hate accuse kingdoms of short continuance VVarres pretending publique good done
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
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
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
heauenly apparrell All thinges are tollerable saue those things which are dishonest Calistes the harlot said shee excelled Socrates because that when she was disposed shee could draw his auditors from him no meruaile sayth hee for thou allurest them to dishonestie to which the way is ready but I exhort them to vertue whose way is harde to finde Honestie is ioyned with misery dishonestie vvith all kinde of vvorldly felicitie but the misery which we suffer for honestie shall bee turned to euerlasting comfort and that felicitie gotten by dishonestie shall bee changed into perpetuall torment Saepé diespiter neglectus Incaesto addidit integrum Raâ—o antecedentem scelestum Deseruit pede poena claudo Disce bonas artes moneo romana iuuentus Sit procul omne nefas vt ameris amabilis esto Vices in generall Defi. Vice is an inequalitie and iarring of manners proceeding from mans naturall inclination to pleasure and naughtie desires A Man sildome repenteth his silence but he is often sorrowfull for his hastie speeches Hee that is rooted in sinne will hardly bee by good counsaile reformed VVho doubts of God with Protagoras is an infidell who denieth God with Diagoras is an Epicure and a deuill Consent and sin are both of one kind Vice is the habitude of sin but sinne is the act of the habitude Hee that pampers his flesh dooth nourish many wormes Demonax Excessiue sleepe is found the bodies foe Lust bringeth short life prodigalitie vvretched life and perseuerance in sinne eternall damnation As by nature some men are more inclined to sicknes then othersome so one mans mind is more prone then anothers to all vnrighteousnesse The sicknes of our age is auarice the errors of our youth inconstancie Theopom Craft putteth on him the habite of policie malice the shape of courage rashnesse the title of valure lewdnesse the image of pleasure thus dissembled vices seeme great vertues VVhere elders are dissolute past grauity there the younger sort are shamelesse past grace Euery vice fighteth against nature Vice ruleth where gold raigneth Greg. VVe ought not to hate the man but his vices August There are more vices then vertues Greg. Riches gotten with craft are coÌ„monly lost with shame Folly in youth negligence in age breeds at length woe to both the one ending in sorowfull griefe the other in lamentable miserie VVhere youth is voyde of exercise there age is voyde of honestie Flattery soothing great men in their humors getteth more coine then true speeches can get credite Bias. Faire faces haue gotten foule vices straight personages crooked manners good complexions bad conditions A merry minde dooth commonly shewe a gentle nature where a sower countenaunce â—s a manifest signe of a froward disposition Sobrietie without fullennesse is commenâ—lable and mirth with modestie delectable Euery vice hath a cloake creepeth in vnder the name of vertue VVee ought to haue an especiall care least â—hose vices deceiue vs which beare a shewe of vertue Craft often-tymes accompanieth pollicie too much austeritie temperance pride a resolute minde prodigalitie liberalitie fortitude temeritie and religion superstition VVhat Nation dooth not loue gentlenesse thankfulnes and other commendable parts in a man Contrarily who dooth not hate a proude disdainfull vnhonest and vnthankfull person Cum â—aleamur satis magnam vim esse in vitijs ad miseram vitam fatendum est etiam eandem vim in virtute esse ad beatam vitam contrarioruÌ„ enim contraria sunt consequentia Qui voluptatibus ducuntur et se vitiorum illecebris et cupiditatuÌ„ lenocinijs dediderunt missos faciant honores nec atting ant reÌ„publicaÌ„ patianter viros fortes labore se otio suo perfrui Of Ingratitude Defi. Ingratitude is that which maketh men impudent so that they dare ioyne together tâ— hurt those which haue been their best friends and them to whom they are bounde both by blood nature and benefits INgratitude challengeth reuenge by custome and is a vice most hatefull both before God and man Ingratitude for great benefits maketh men to dispayre of recompence and of faythfull friends causeth them to become mortall foes Impudency is the companion of that monster ingratitude Stobaeus He is vnthankfull that being pardoned sinneth againe There can be no greater iniury offered to a free minde and a bashfull face then to be called vnthankfull sith such reproches sincke most deepely into the reputation of honor Ingratitude springeth either froÌ„ couetousnesse or suspect Theophr It is a shamelesse and vnthankfull part alwayes to craue and neuer to giue Martiall Princes rewarding nothing purchase nothing and desert beeing neglected courage will be vnwilling to attempt Benefits well bestowed establish a kingdome but seruice vnrewarded weakeneth it Archim The nature of man is ambitious vnthankfull suspectfull not knowing rightly how to vse his friendes or with what regarde to recompence hys well-willers for theyr benefits bestowed Anthonie in the time of Vespasian when hee was proclaimed and named Emperour after all his seruices against the Vitellians after hee had recouered Rome was suspected by Mutianus brought to Rome without authoritie and visiting Vespasian in Asia hee vvas so coldly entertained that he died very shortlie after not onely disgraded and disgraced but also most desperatly Tis better to bee borne foolish then to vnderstand how to be vnthankfull The ingratitude of the Romaines towardes Scipio was by reason of the conceiued suspect of his fortunes the suddainnesse of his expedition and the greatnes of his enemies All which forced a wound in the greatest wits a dread in all sorts of people Cato Priscus hauing deserued vvell of the Romaines was disgraced by them for thys onely cause because his oppugner sayd that that Cittie coulde not bee free where there was a Cittizen which was feared of the Magistrate Ingratitude looseth all things in himselfe in forgetting all duties to his friend To doe good to an vnthankfull body is to sowe corne on the sand Two contraries giue light one to the other and ingratitude and thankfulnes are best discerned one by the other There is no affection among men so firmely placed but through vnthankfull dealing it may be changed to hatred Bias. Two heads vpon one body is a monstrous sight but one vnthankfull hart in a bosome is more odious to behold Bias. There cannot bee a greater occasion of hatred then to repay good turns with vnthankfull dealing The vnthankfull man hath euer beene accounted a more dangerous buyer then the debtor Cognet The vngratefull man is of worse condition then the serpent which hath venom to anoy other but not himselfe Tis better neuer to receiue benefit then to be vnthankfull for it Thankfulnes dooth consist in truth and iustice truth doth acknowledge what is receiued and iustice doth render one good turne for another Stobaeus He is vnthankfull with whom a benefit perisheth he is more vngrateful which wil forget the same but he is most vnthankfull that rendereth euill for the good hee hath receiued Bias. Hee which receiueth
vvhich is so impatient in heate that it ceaseth not while any matter combustible is present to burne necessary things into dust and cynders Plinie Prodigalitie maketh youth a Tyrant in hys owne estate a destroyer of his owne wealth and a corrosiue to his owne friendes To spend much without getting to lay out all without reckoning and to giue all vvithout considering are the chiefe effects of prodigalitie He that giueth beyond his power is prodigall he that gyueth in measure is liberall he that gyueth nothing at all is a niggard Prodigalitie is a speciall signe of incontinencie Aurelius Hee that is superstuous in his diet sumptuous in his apparrell and lauish of his tongue is a Cookes hope the Taylers thrift and the sonne of repentance The end of much expence is great griefe VVho spendes before he thriue will begge before he think Riches lauishly spent breedes griefe to our harts sorrowe to our friendes and miserie to our heyres A proude eye an open purse a lyght vvise breede mischiefe to the first misery to the second and hornes to the third VVhat is gotten with care ought to bee kept with wisedome Prodigalitie is a dissolution or too much loosing of vertue Zeno. An vnthrift is knowne by foure things by the company he keepeth by the tauerns hee haunteth by the harlots he cherrisheth by the expence he vseth As excesse in meates breeds surset in drink dronkennesse in discourse ignorance so in gyfts excesse produceth prodigality It is better to bee hated for hauing much then to be pyttied for spending all Prodigality consisteth not in the quantitie of what is gyuen but in the habite fashion of the gyuer He is truly prodigall which giueth beyond his abilitie and where his gyfts are needlesse It is not possible for a prodigall mind to be without enuie Curtius Prodigalitie concealing loue loues none whereby affection decreaseth and amitie is made vnstable Prodigalitie is borne a vvonder and dyes a begger Menan No kinde admonition of friendes nor feare of pouertie can make a prodigall man to become thrifty Prodigalitie in youth is like the rust in yron which neuer leaueth fretting till it bee wholy consumed Fire consumeth fuel without maintenance and prodigality soone emptieth a weak purse without supply The prodigall minded man neyther obserueth time nor maketh ende of riot vntill both himselfe and his patrimonie bee consumed A prodigal humor is hardly purged because the nourishments are many and sweet Epicharidus an Athenian hauing a patrimony left him by his parents in sixe dayes consumed it and all his lyfe time after lyued a begger One of the Fabij by reason of his prodigall expences was surnamed Gurgus The prodigall minded man to spend lustilie and to fare daintily so he haue it he cares not how he get it and so he spend it he cares neyther on vvhom or in vvhat sort hee consume it ô prodiga rerum Luxuries nunquam paruo contenta paratu Et quaesitorum terrâ pelagoque ciborum Ambitiosa fames et lautae gloria mensae Discite quam paruo liceat producere vitam Et quantum natura petat Of Gaming Defi. Gaming is a stealing away of time busiing our vnderstanding in vaine things without any profit CHilon being sent from Lacedemonia to Corinth in embassage to intreat a peace betweene them and finding the noble men playing at dyce returnnd backe againe without deliuering his message saying that hee would not staine the glory of the Spartans with so great an ignomie as to ioyne them in society with dyce-players Alphonsus Sonne of Ferdinando King of Spayne straightly commaunded that no Knight shoulde presume to play at dyce or cardes for any money or gyue his consent to any such play in his house vppon payne of forfaiting his wages for one whole month and himselfe to bee forbidden an other moneth and a halfe from entering into the kings pallace It is a very hard matter to follovv ordinarilie the deceitfull practises of cousening skill or skilfull cousenage vvithout the discredite of a mans good name by the marke of reproch or badge of open infamy The fame or good name of a man is no sooner in question then when he is known to be a common gamster It is no freedome to be licentious nor liberty to liue idely Such gaming is to be abhorred wherein wit sleepeth and idlenes vvith couetousnesse is onely learned Aurelius Alexander Emperour of Rome made a lawe vvhich vvas ratified by the authority of the Senate and people that if any man was found playing at the dice he should be taken for franticke or as a foole naturall which wanted wit and discretion to gouerne himselfe The same Emperor likewise after the promulgation of the fore-sayde lavve counted Dice-players no better then theeues and exâ—orcioners Gaming at cardes and dyce are a certaine kind of smooth deceitful and sleightly theft wherby many are spoyled of all they haue Sir Thomas Eliot that woorthy Knight in â—is booke of gouernance asketh vvho will not thinke him a light man of small credite dissolute remisse and vaine that is a diceâ—layer or a gamster Howe much cunninger a man is in gaming and dice-playing so much the more is he corrupted in life and manners Publius Iustinian made a law that none eyther priuately or publiquely should at any time play at dice or cardes Old mens gaming is a priuiledge for young men Iuuenal The deuill was the first inuentour of gaming Aug. Dycing Comedies bring often tragicall ends Plato seeming to commend table-play coÌ„pareth it vnto the life of man that like as an euill chance may be holpen by cunning play so may a bad nature be made better by good education The King of the Persians sent golden dyce to King Demetrius for a reproch of his lightnesse Cicero in the Senate-house put Anthonius to silence in saying he was a dycer Dycing neyther beseemeth the grauitie oâ— a Magistrate nor the honour of a Gentleman for that the gayne is loaden vvith dishonest practises and the losse vvith vnquiâ—â— passions As a dead carkasse in an open field is a pray for many kinde of vermine so a plaine minded man vsing deceitfull houses is an assured pray for all sorts of shifters In Turky he is noted of great infamy that is found playing for money and greeuous paynes are appoynted for punishment if hee returne to it againe The Lydians vvere the first inuentours of gaming but it vvas vvhen theyr Countrey was brought into great necessitie for want of victualls to the ende that by playing they might finde some meane to resist and sustaine hunger the better Cyrus to punish them of Sardis commaunded them to passe avvay theyr time in playing and banquetting thereby to render them lesse men and keepe them from rebellion Ars aleatoria dum aliena coÌ„cupiscentia sua profundit patrimonij nullam reuerentiam tenet Est ars mendaciorum periuriorum furtorum litium iniuriarum homicidiorumque mater est veré malorum demonum inuentum quae exciso Asiae regno
being at a banquet he â—as so mightilie assailed by Rats that neither â—is guard fire or water coulde preserue him â—rom them Lying in doctrine is most pernitious Hee that dare make a lye to his Father or â—eeketh meanes to deceiue him such a one â—uch more dareth be bolde to doe the lyke â— another bodie A lye is the more hatefull because it hath a similitude of truth Quintil. A lyar ought to haue a good memory least he be quickly found false in his tale Plinie It is a double lye for a man to beleeue himselfe Stobaeus All Idolatry hypocrisie superstition false waights false measures and all cousonages are called lying to the end that by so deformed a name wee should the rather eschewâ— them Homer vvriteth of the great valiant Captaine Achilles that hee did more abhorre lying then death Si qui ob emolumentum suum cupidius aliquiâ— dicere videntur ijs credere non conuenit Falsum maledictum est maleuolum mendaciâ— Of Dronkennes Defi. Dronkennesse is that vice which stirreâ— vp lust greefe anger and extremitie of louâ— and extinguisheth the memory opinion aâ— vnderstanding making a man twise a chilâ— and all by excesse of drinke and dronkenneâ— THe auncient Romaines would not suffâ—â— theyr wiues to drinke any wine The crafty wrastler wine distempereth the vvit weakens the feete and ouercommeth the vitall spirits Arist. VVine burnes vp beautie hastens age Excesse is the worke of sinne and dronkennesse the effect of ryot Solon Alexander beeing dronke slew his friende which in his sobernes he mightily lamented Those things which are hid in a sober mans hart is oft-times reuealed by the tongue of a dronkard VVhere dronkennesse is Mistres there secrecie beareth no maisterie VVine and women cause men to dote and many times putteth men of vnderstanding to reproofe The Vine bringeth forth three grapes the first of pleasure the second of dronkennesse the thyrd of sorrow Anacreon Phillip King of Macedon making warre vppon the Persians vnderstood that they were a people vvhich abounded in all manner of delicate vvines and other wastfull expences whereupon he presently retired hys Armie saying It was needlesse to make vvar vppon them who would shortly ouerthrowe themselues Dyonisius the Tyrant by ouer-much drinking lost his eye-sight Nothing maketh dronkennesse to bee more abhorred then the filthy and beastlie behauiour of those men whose stomackes are ouer-charged with excesse Steele is the glasse of beauty wine the glasse of the minde Eurip. A dronken-man like vnto an olde man is twise a chyld Plato Dronkennesse is nothing else but a voluntarie madnesse The first euill of dronkennesse is danger of chastitie Ambrose The Lacedemonians woulde often shewe theyr chyldren such as were dronke to the end they should learne to loath that vice Romulus made a Law that if a vvoman were found ouer-come vvith drinke shee should die for her offence supposing that thys vice was the beginning of dishonestie vvhoredome Calisthenes beeing vrged by one to drinke as others dyd at Alexanders feast answered that hee would not for sayth hee vvho so drinketh to Alexander had neede of Esculapius Meaning a Physition The Leopard as many write cannot bee so soone taken by any thing as by wine for being dronke he falleth into the toyles VVine according to the saying of a late VVriter hath drowned more men then the sea hath deuoured Ptholomie who in mockery was called Phylopater because he put to death both his Father and his mother through wine and women dyed like a beast Dronkennes is a monster with many heads as filthy talke fornication wrath murther swearing cursing and such like There are two kindes of dronkennesse one kinde aboue the Moone or a celestiall dronkennes stirred vp by drinking of heauenlie drinke which maketh vs onely to consider things diuine the reward of vertue is perpetuall dronkennes Musaeus Annother kinde of dronkennes is vnder the Moone that is to bee dronke with excesse of drinking which vice ought of all men to be carefully auoyded VVine is the bloode of the earth and the shame of such as abuse it VVine inflameth the lyuer rotteth the lunges dulleth the memory and breedeth all sicknesses The Nazarites abstained from drinking of any wine or strong drinke Arnutius a Romaine beeing dronke committed incest with his daughter Medullina VVine and youth is a double fire in a man Alexander after hee had conquered almost all the world was ouer-come himselfe vvith dronkennesse Quid non ebrietas designat oporta recludit Spes iubet esse ratas inpraelia prudit inermâ—m Sollicitis animis onus eximit addocet artes Faecundi calices quem non fecere disertum Contracta quem non inpaupertate solutum Of Gluttony Defi. Gluttony or surfeiting is the sworne enemie to Temperance daughter to excesse and immoderate appetite shee is healths bane humanities blemish lifes Cockatrice and the soules hell except mercy wipe out the remembrance of so great a guilt SVffise nature but surfeite not supply the bodyes neede but offend it not Moderate dyet is the vvise mans cognizaunce but surfeiting epicurisme a fooles chiefest glory To lyue well and frugally is to liue temperatly and shunne surfeiting for there is great difference betweene liuing well and lyuing sumptuously because the one proceedes of temperance frugalitie discipline and moderation of the soule contented with her ovvn riches and the other of intemperance lust contempt of all order and mediocritie but in the end the one is followed with shame the other with eternall prayse and commendation Plato It is not the vse of meate but the inordinate desire thereof ought to be blamed Aug. Continencie in meate drinke is the beginning and foundation of skill Socrat. VVe cannot vse our spirit well when our stomacks are stuffed with meate neyther must we gratifie the belly and entrailes only but the honest ioy of the mind Cic. The Hebrues vsed to eate but once a day which was at dinner and the Grecians in lyke manner had but one meale and that was at supper Plato beeing demaunded vvhether hee had seene any new or strange thing in Sicilia answered hee had founde a monster in nature that dyd eate twise a day meaning Dyonisius who first brought vp that custome in his Country Sobrietie retayneth that in a vvise mans thought vvhich a foole vvithout discretion hath in his mouth The belly is an vnthankfull beast neuer requiting the pleasure done it but craueth continually more then it needeth Crates VVhen we eate vvee must remember wee haue two guests to entertaine the body and the soule whatsoeuer the body hath departs away quickly but what the soule receiueth abideth for euer The wicked man liueth to eate and drinke but the good man eateth drinketh to liue Plut. A rich man may dine when hee list but a poore man when he can get meate Diog. The belly is the commaunding part of the body Homer It is a great fault for a man to be ignorant of the measure of his owne stomack Seneca