to complaine vpon God for the shortnes of their life when as they themselues as short as it is doe through ryot malice murthers care and warres make it much shorter both in them selues and others Theophrastus hoc est Viuere bis vitâ posse priore frui Est nostra vno vita quam sâ—millima Acescit est quem reliqua parua portio Of the Soule Defi. The soule is a created substance inuisible incorporall immortall resembling the image of her Creator a spirit that giueth life to the body where-vnto it is ioyned a nature alwaies mouing it selfe capable of reason and the knowledge of God to loue him as beeing meet to be vnited to him through loue to eternall felicity THE greatest thing that may be said to be contained in a little roome is the soule in a mans body An holy vndefiled soule is like heauen hauing for her Sunne vnderstanding the zeale of iustice and charity for the Moone fayth and her vertues for the starres Euery soule is eyther the spouse of Christ or the adultresse of the deuill Chris. The minde is the eye of the soule The soule is compounded of vnderstanding knowledge and sence from which all Sciences and Arts proceede and from these she is called reasonable The soule is deuided into two parts the one spirituall or intelligible vvhere the discourse of reason is the other brutish which is the sensuall will of it selfe wandring where all motions contrary to reason rest and delighting onelly to dwell vvhere euill desires doâ— inhabite The actions of the soule are vvill iudgement sence conceiuing thought spirit imagination memory vnderstanding The incomparable beauty of the soule is prudence temperance fortitude iustice All the felicity of man as well present as to come dependeth on the soule Clement The soule is the organ and instrument of God whereby he worketh in vs and lifteth vs vp to the conteÌ„plation of his diuine power and nature The sweetest rest and harbor for the soule is a conscience vncorrupted The Philosophers set downe foure powers to rule in the soule reason will anger and concupiscence in which they lodged foure vertues to euery one one prudence iustice fortitude and temperance The soule payeth well for her hire in the body considering what she there suffereth The soule of the iust man is the seat of wisedome August The body is the sepulcher of a dead soule The soule is the breathing of God Ambr. If thy soule be good the stroke of Death cannot hurt thee for thy spirit shall liue blessedly in heauen Basil. As they that haue healthfull bodies easily endure both cold and heat so they that haue a stayed and setled soule haue the dominion ouer anger greefe ioy and all other their affections Plato It is not death that destroyeth the soule but a bad lyfe A sound soule correcteth the naughtines of the body All mens soules are immortall but the soules of the righteous are immortall and diuine Socrates It is good to haue a regard to the health of the mind that the body thereby may be preserued from danger The power of the minde is two-fold one part is in the appetite the other in reason which teacheth vvhat is to be followed and vvhat to be eschewed By this reason commaundeth and appetite obeyeth The diseases of the body are easie to be cured but for the malady of the minde no medicine can be found The pleasure of the minde excelleth the pleasures of the body By vvhat other name canst thou call the soule then God dwelling in a mans body It is as great charity to edefie the soule as sustaine the body Bernard The nobility of the soule is alwayes to be thought vpon The soule in the flesh is as amongst thorns Bernard The soule is the naturall perfection of the body Aurel. The body considereth nothing but what is present the minde conceaueth vvhat is past and what is to come The soule of man is an incorruptible substance apt to receaue either ioy or pain both heere and else where Solon The soule despiseth all worldly busines and being occupied onely about heauenly matters she reioyceth greatly vvhen she is deliuered from these earthly bands VVhile the soule is in the company of good people it is in ioy but vvhen it is among euill men it is in sorrow and heauines As the body is an instrument of the soule so is the soule an instrument of God The body vvas made for the soule and not the soule for the body Looke hovv much the soule is better then the body so much more greeuous are the diseases of the soule then the greefes of the body Diogenes By the iustice of God the soule must needs be immortall and therfore no man ought to neglect it for though the body dye yet the soule dieth not The delights of the soule are to knovv her Maker to consider the works of heauen and to know her owne state and being Tres vitales spiritus creauiâ— Omnipotens vnum qui carne non tegitur alium qui carne tegitur sed non cum carne moritur â—â—eâ—tium qui carne tegitur et cum carne moritur Primus AngeloruÌ„ secundus hominum tertius brutorum est Anima dum viuificat corpus anima est dum vult animus dum scit mens dum recolit memoria dum rectum iudicat ratio dum spirat spiritus dum aliquid sentit sensus est Of the Sences Defi. Sences are the powers of the soule body in number fiue seeing hearing smelling tasting and touching Of Seeing THe eyes vvere giuen to men to be as it were theyr vvatch-towers and sentinels the guiders and leaders of the body Of more validitie is the sight of one eye then the attention of ten eares for in that a man seeth is assurance and that he heareth may be an error The piercing power of the sight is able to reade Homers Iliads though they were written in the compasse of a nut-shell The sight the affection and the hands are instruments to gather bribes Sight increaseth compassion and compassion calleth vp care S. P. S. VVhat can saying make theÌ„ beleeue whom seeing cannot perswade S. P. S. Sight is the riches which nature graunteth to the poorest creature S. P. S. A wanton eye is the messenger of an vnchast hart Aug. Marcus Varro was surnamed Strabo for his quicke sight that from Libaeum a prouince in Sicilia he could tell the number of the saile of shippes vvhich came out of the Hauen of Carthage Hee that is borne blinde is wiser then the deafe or dumb Arist. Blindnes it selfe commends the excellency of sight Aug. The eyes are the iudges seat of the mind The eye is the most precious part of the body and therefore it is saide I vvill keepe thee as the apple of mine eye The eyes are the windowes of the body or rather of the soule which is lodged in it The sight is the chiefest sence and the first Mistresse that prouoked men forward to
and eschew the same and know vertue and attaine vnto it for if it be not applied heereunto of them that haue it she leaueth in them her whole duty vndone Plato A godly minded man being giuen to knowledge through study and learning wil chiefly bestow his wisedome and knowledge to the helping of his neighbour in time of neede Perfit hearing is a great helpe in a man to obtaine knowledge Isocrates As men in nothing more differ from the Gods then when they are fooles so in nothing they doe come neere them so much as when they are wise Empedocles In warre yrâ—â— iâ— better then golde and in mans life knowledge to be preferred before riches Socrates The â—giptians accounted it a most intollerable calamity to endure but for three dayes the darknes which God sent vnto them by Moses howe much more ought wee to be afraid when we remaine all our life time in the night of ignorance Doubtfulnes and vntruth are the daughters of Ignorance Pythagoras counsel was that aboue al things we shold haue a care to keepe the body from diseases the soule from ignorance and the Citty from sedition The best knowledge is for a man to know himselfe Socrates He that well knoweth himselfe esteemeth but little of himselfe hee considereth from whence he came and where-vnto he must hee regardeth not the vaine pleasures of this brittle life but extolleth the law of God and seeketh to liue in his feare But he that knoweth not himselfe is ignorant of God wilfull in wickednes vnprofitable in his life and vtterly gracelesse at his death Macrobius The vnderstanding and knowledge of vaine men is but beast-like to those that are possessed with the heauenly spirit which is secret hid and whereas they speake and vtter their knowledge all other ought to be silent Knowledge seemeth to be a thing indifferent both to good and euill Socrates thanked God onely for these three things first in that he had made him a man and not a woman secondly that he was borne a Grecian and not a Barbarian thirdly that he was a Philosopher and not vnlearned esteeming the gifts of Nature and Fortune of no value vnlese they be beautified with the gifts of the mind Experience is the Mistres of age There is nothing which experience doth ingraue but time doth weare out As a Captaine is a directer of a whole Army so reason ioyned with knowledge is the guide of life As Bees out of flowers suck hony so shold men out of Sciences learne knowledge Pla. Cunning continueth when all other worldly wealth is wasted Hee that knoweth not that which he ought to know is a brute beast among men he that knoweth no more then he hath neede of is a man among brute beasts and he that knoweth all that may be knowne is a God among men Pythag. He is sufficiently well learned that knoweth how to doe well and he hath power enough that can refraine from doing euill Cicero To lack knowledge is a very euill thing to thinke scorne to learne is worse but to withstand and repugne the truth against men of knowledge teaching the truth is vvorst and farthest from all grace No Science is perfect that is not grounded on infallible principles Experience is a true Mistris but she maketh her schollers to tread vpon thornes Solon who taught by much experience and reading wrought many things for the profit of the weale publique He that will be perfit in knowledge must be circumspect by nature diligent in action and considerat in his resolution A man that is rich in knowledge is rich in al things for without it there is nothing and with it what can ba wanting Solon It becommeth a man from his youth to be ignorant in filthy things to be studious in the knowledge of goodnes and honesty Endeuor thy selfe to doe so well that others may rather enuy at thy knowledge theÌ„ laugh at thy ignorance Socrates Vnum qâ—odque scire â—rbiâ—raâ—â—r cum eius causas et principia cognoscimus Cic. Licâ—â— omnes scientiâ— nobiles sunt tantem diuiâ—â—â—â—â— nobâ—lâ—or quia eius subiectum est nobilus Aristo Of Eloquence Defi. Eloquence or oratorie is an Art which teacheth the laudable maner of well speaking it is the ornament of the braine and the guilt somtimes to an ill reputed matter THe speech of man is a diuine worke and full of admiration therefore we ought at no time to pollute our tongues with vild and filthy talke Breuity is a great praise of eloquence Cice. Speech is the nourishment of the soule which onely becomes odious and corrupt by the wickednes of men Isocrates It is a speciall vertue to speake little well Silence is a sweet eloquence for fooles in their dombnes are accounted wise Many throgh eloquence make a good matter seeme bad and a bad matter seeme good Eloquence hath a double fountaine the one internall proceeding from the minde called the diuine guide the other externall vttered in speech called the messenger of conceits and thoughts Cic. Internall â—ratory aymes at friendshippe towards a mans selfe respecting onely the mark of vertue through the instructions of phylosophy Externall eloquence aymes at friendshippe towards others causing vs to speak teach whatsoeuer is fruitfull and profitable for euerie one Internall speech maketh a man alwayes agree vvith himselfe it causeth him neuer to complayne neuer to repent it maketh hym full of peace full of loue and contentation in his own vertue it heaâ—eth him of euery rebellious passion which is disobedient to reason and of all contentions betweene wit and will Externall carrieth vvith it all the force effecacie to perswade Eloquence is made by ayre beaten framed with articulate distinct sound yet the reason thereof is hard to bee comprehended by humane sence VVords are the shadowes of workes and eloquence the ornament to both Eloquence is like a cloath of Arras figured and set forth with stories because both in the one and the other the thinges fashioned are then seene when they are opened are not subiect to sight neither bring delight when they are folded vp and hidden VVhen the lyps of perfit eloquence are opened we behold as it were in a Temple the goodly similitudes and images of the soule Vertue hath no instrument so gracious or familiar as eloquence which seconded with action is of great force and effecacie It is not so necessary that the Orator the Law should agree in one and the same thing as it is requisite the lyfe of a Phylosopher should be conformable with his doctrine and speech Plato Eloquence is a profession of serious graue and waighty matters and not a play vnconstantly vttered to obtaine honour onely All oratorie ought to haue reason for a fouÌ„dation and the loue of our neighbour for a marke to ayme at The tongue is a slypperie instrument and bringeth great danger to those that eyther neglect or defile it If eloquence bee directed vvith a religious vnderstanding it
increaseth and preserueth it selfe by a naturall facultie NAture in despight of Tyme will frowne at abuse Nature hath a certaine predominant power ouer the minde of man The man that lyueth obedient to nature can neuer hurt himselfe thereby Actions wrought against nature reape despight and thoughts aboue nature disdaine As Art is a helpe to nature so is experience the triall and perfection of Art As nature hath gâ—uen beautie and vertue giuen courage so nature yeeldeth death and vertue yeeldeth honour It is an old plague in mans nature that many men for the most part leaue the amendement of theyr liues farre behind them to sette theyr honors the more before them Nature is aboue Art in the ignorant and vertue aboue all thinges is esteemed of the vvise It is hard to straighten that by Art which is made crooked by nature Perian Nature is pleased in the eye reason in the minde but vertue in them both Consider what nature requires not howmuch affection desires That which is bredde in the bone vvill neuer out of the flesh and vvhat nature hath made Art cannot cure Nature guideth beastes but reason ruleth the harts of men VVhere in one man doe meete incertaintie of affection and malice of nature there is no other hope in him then distrust periurie words and reuenge Such as lyue according to nature are neuer poore and according to the opinion of men they are neuer rich because nature contenteth herselfe opinion doth infinitly couet Phillip King Alexanders Father falling vpon the sands and seeing there the marke print of his body sayd how little a plot of ground is nature content with and yet we couet the whole world The God vvhich is God of nature dooth neuer teach vnnaturalnesse S. P. S. Nature is higher prised then wealth and the loue of our Parents ought to be more precious then dignitie Fyre cannot be hid in the straw nor the nature of man so concealed but at the last it wil haue his course In nature nothing is superfluous Arist. Cineus the Phylosopher was of thys opinion that when the Gods framed Nature they went beyond theyr skill in that quoth hee the maker was subiect to the thing made VVhere nature is vicious by learning it is amended and where it is vertuous by skyll it is augmented There is no greater bonde then duty nor straighter Lawe then nature and where nature inforceth obedience there to resist is to striue against God Better is seueritie in nature then contempt in nature Liberall Sciences are most meet for liberall men and good Arts for good natures Nature without learning and good bringing vp is a blinde guide learning without nature wanteth much and vse vvithout the two former is vnperfit Nature beeing alwayes in a perpetuall motion desireth to be driuen to the better part or else shee suffereth herselfe to bee wayghed downe as a ballance to the worser Nature is our best guide whom if we folow we shall neuer goe astray Arist. Nature friendly sheweth vs by many signes what shee would what she seeketh and what she desireth but man by some strange mean waxeth deafe and will not heare what shee gently counsaileth Nature is a certaine strength and power put into things created by God who gyueth to each thing that which belongeth vnto it To striue against nature is lyke the monstrous broode of the earth to make warre against the Gods in heauen Quod satiare potest diues natura ministrat Quod docet infraenis gloria fine caret Hoc generi hominum natura datum vt qua infamilia laus aliqua forté floruerit hanc feré qui sunt eius stirpis quod sermo hominum ad memoriam patrum virtute celebretur cupidissimé persequantur Of Lyfe Defi. Life which we commonly call the breath of this worlde is a perpetuall battaile and a sharpe skirmish wherein wee are one while hurt with enuie another while with ambition and by and by with some other vice besides the suddaine onsets giuen vppon our bodies by a thousand sorts of diseases and floods of aduersities vpon our spirits LIfe is a pilgrimage a shadowe of ioy a glasse of infirmitie and the perfect path-way to death All mortall men suffer corruption in theyr soules through vice and in theyr bodyes through wormes Mans life is more brittle then glasse It is a miserable life where friendes are feared and enemies nothing mistrusted VVhose death men doe wish his lyfe they alwayes hate It is better not to lyue then not to knowe how to lyue Salust It is hard for a man to liue vvell but verie easie to die ill In lyfe there is time left to speake of the incombrances of fancie but after death no possible meanes to redresse endlesse calamitie If a good man desire to lyue it is for the great desire he hath to doe good but if the euill desire to lyue it is for that they woulde abuse the world longer The chyldren of vanitie call no time good but that wherein they liue according to their owne desire doe nothing but follow theyr owne filthie lusts Mans lyfe is like lyghtning which is but a flash and the longest date of yeeres is but a bauens blaze Men can neither inlarge their lyues as they desire nor shunne that death which they abhorre Menan A detestable life remoueth all merrit of honourable buriall It is better to lyue in meane degree then in high disdaine By lyfe grovveth continuance and by death all things take end Life and death are in the power of the tong The man that desireth life feareth death ought carefully to gouerne his tongue Life is short yet sweet Euripides Life to a wretched man is long but to him that is happy very short Menander Mans life is a warfare Seneca The mortall life which we inioy is the hope of life immortall Aug. An vndefiled life is the reward of age Aug. No man is so old but thinketh he may yet liue an other yeare Hierom. The breath that maintaineth life endeth it A good lyfe is the readiest vvay to a good name Aurel. Better it is to be carefull to liue vvell then desirous to liue long A long lyfe hath commonly long cares annexed with it Most men in these dayes wil haue precepts to be ruled by theyr lyfe and not theyr lyfe to be gouernd by precepts Mans life ought to be lyke vnto an image that hath euery part persit in it Our lyfe ought not to depend vppon one onely hope no more then a shyppe is to be stayed with one anker Fooles vvhen they hate theyr life will yet desire to liue for the feare vvhich they haue of death Crates Mans life is lent him for a time and he that gaue it may iustly demaund it when he will They liue very ill vvho alwayes thinke to liue To a man in misery lyfe seemeth too long but to a worldly minded man liuing at pleasure life seemeth too short Chilo VVhat a shame is it for men
Hee reputing dauncing to be a kinde of franticknes Sybilla the prophetesse neuer yeelding any Oracle except possessed first with a surie The same noble King hearing that Sciâ—io vvas vvont to recreate himselfe with dauncing sayd that a dauncer dyd differ nothing from a madde man but onely in the length of time the one being mad so long as he liueth the other whilst he daunceth Alphon. VVhen the same King was reprooued that albeit hee had so much abhorred dauncing yet was seene openly dauncing at the entertainement of Fredericke the third in the company of the Emperour and Leonorâ— Augusta he aunswered that hee that daunced beeing prouoked by lasciuiousnes and wantonnesse was worthily to be esteemed a foole frantick but if it was done for honours sake hee escaped some part of reprehension because some-times it seemeth a decorum to be franticke and doate with great estates The Romaâ—nes Lace dâ—monians and other well ordered Common-weales banished out of their Countries all vaine pleasures and aboue all dauncing as seruing to none other vse but to effeminate young men and to allure them to vice No man daunceth except he be drunke or mad Tully The vertuous Matrons by dauncing haue oftentimes lost theyr honours which before they had long nourished and virgins by it learne that which they had beene better neuer to haue knowne Petrarch Tully finding fault vvith an enemie of his called him in derision a braue dauncer They which loue dancing too much seeme to haue more braines in their wit then theyr head and thinke to play the fooles with reason Terence A lamentable tune is the sweetest musick to a wosull minde S. P. S. Musick is the sweet meat of sorrow S. P. S. Men of auntient time haue named daunces allurings poysonings and inticements of sathan who by these meanes corrupteth vs. In the Sea of histories mention is made of an Archbishop of Magdebourg vvho broke his neck dauncing with a damâ—ell Hee daunceth vvell to vvhom Fortune pypeth The Egiptians Thratians and Scythians accounted dauncing amongst theyr holy ceremonies first appoynted by Orpheus and Museus who excelled in that kind The Romaines had certaine priests called Salij vvhich daunced in the honor of Mars The Grecians learned to daunce of Castor and Pollux and vsed to dispatch theyr businesse dauncing Socrates which vvas pronounced by the Oracle of Apollo to bee the vvisest man in all Greece was not ashamed in his olde age to learne to daunce extolling dauncing vvith wonderfull prayses Dauncing by an old auncient custom may be vsed so as a man in the exercise therof behaue himselfe modestly and not like vnto a madde man The Sirians before they met their enemies woulde sing Ballades and solace themselues with dauncing It is necessary that our footesteps be aswell ruled as our words ought to be God threatned the daughters of Syon for that they went winding and prauncing making theyr steps to be heard againe Apud antiquos tanto in precio habita est saltatio vt populi presides et antesignani presaltatorum nomine honorarentur Saltatio non ad pudicas sed ad adulteras pertinet Of Man Defi. Man is a creature made of God after his owne image iust holy good and right by nature and compounded of soule and bodie of soule which was inspired of God with spirit and life and of a perfect naturall body framed by the same power of God MAn was created to set forth the glory of his Creator and to speake and doe those things which are agreeable vnto him throgh the knowledge of his benefits Man is nothing but calamity it selfe Hero Mans nature is desirous of change A man may be without fault but not without sinne Aug. Man was wonderfully created but more wonderfully redeemed Aug. Man is the example of imbecillity pray of time sport of fortune and enuy the image of vnconstancy and the very seate of fleame choller and rewmes Plut. Townes Boroughs and Villages are the retreats of mans miseries full of noysomnes trauaile and fortune Solon A good man alwayes draweth good things out of the treasure of his hart and a vvicked man that which is wicked Chris. Man is so excellent a creature that all other creatures were ordained for his vse The duty of man consisteth in knowing of his ovvne nature in contemplating the deuine nature and in labour to profit others Man is onely a breath and a shadow and all men are naturally more inclined to euil then goodnes and in their actions as fraile and vnconstant as the shadow of smoke The end of mans knowledge is humilation and glory Bonauen Man wilfully minded depriueth himselfe of all happines Miseries haue power ouer man not man ouer miseries To the greatest men the greatest mischiefes are incident VVhatsoeuer chaunceth to one man may happen likewise to all men Man by nature keepeth no measure in his actions but is carried away through violence of his sundry affections No creature but man hath any knowledge of God He ceaseth to be a man which ceaseth to be prouident and leaueth the rules of reason Men at the beginning builded Townes for society and for safety but novv are vvildernesses safer then popularity Man hath no power ouer his lyfe but liues ignorant of the certaine time of his death euen as a beast only comforting himselfe with confidence To euery man belongeth two powers a desire and an opinion the first body bred leading to pleasure the other soule bredde leading to good things Cicero Opinion and desire hold in man great controuersies for when opinion is victor then he is sober discreet and chast but vvhen desire ouercommeth he is riotous vvilde and vnsatiate All men naturallie haue some loue and lyking of the truth The perfection of a vvise-man is to ioyne the actiue life vvith the contemplatiue in a certaine expectation of an immortall most blessed life All thinges are resolued into those thinges whereof they are compounded the body of man being earth shall returne to earth and the soule beeing immortall shall enter into immortality All men are by nature equal made all of the earth by one workman and howsoeuer vvâ— deceaue our selues as deere vnto God is the poore peasant as the mighty Prince Plato Misery then seemeth to bee ripe for man when he hath age to know misery S. P. S. The Philosophers knevv mans imperfections but could neuer attaine to knowe the true cause of them Nonne vides hominuÌ„ vt celsos ad sider a vultus Sustulerit Deus ac sublimia finxerit ora Cum pecudes volucrumque genus form asque feraruÌ„ Segnem atque abscaenaÌ„ passuÌ„ strauisset in aluum Homo non vt á matre sed vt á nouerca editus est in vitam corpore nudo et fragili animo infirmo ad molestias anxio humili ad timores molli ad labores ad libidines prauo in quo tamen in est tanquam obrutus diuinus ignis ingenij et mentis August Of Choyce Defi. Choyce doth belong vnto the
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
aut scientia superbire ô superba praesumptio ô praesumptuosa superbia August Cum non sit nostrum quod sumus quomodo nostrum est quod habemus Stultitiae genus est vt cum alijs debeas vitae beneficium tibi adscribas ornamenta virtutum Of Treason Defi. Treason is that damned vice hated of God and man where-with periured persons being bewitched feare not to betray themselues so they may eyther betray others or theyr Countrey it is the breach of fayth and loyaltie with God theyr Gouernours and Country THey are deceaued that looke for any reward for treason Curtius The conflict with traytours is more dangerous then open enemies Liuius Traytors are like moaths which eate the cloath in which they were bred like Vipers that gnaw the bowels where they were born lyke vvormes which consume the wood in which they were ingendered Agesilaus Trecherie hath alvvayes a more glozing shew then truth and flattery displayes a brauer flag then fayth No place is safe enough for a traytor Amb. Once a traytor and neuer after trusted Liuius VVho will not with Antigonus make much of a traytor going about to plesure him but hauing his purpose who will not hate him to the death Such as are traytors to their Prince periured to God deserue no credit with men Trechery ought not to be concealed and friends haue no priuiledge to be false Such as couet most bitterly to betray first seeke most sweetly to entrap Phillip Traytors leaue no practise vndone because they will not but because they dare not Victory is not so earnestly to be sought as treason is to be shunned Scylla did betray her owne Father vnto Minos but he rewarded her accordingly Ouid. A Schoolmaister among the Falerians hauing the charge and bringing vp of all the youth in the Cittie hoping to recouer the fauour of the Romaâ—s betrayed all the Cittizens children into the hands of Camillus but Camillus louing iustice caused him to bee stript and his hands to be bound behind him and gaue the children rods whips to beate him home to the Citty A good vvarrior ought to commit the fortune of his vvarre to the trust of his ovvne vertue not to the impiety and treason of his enemies Tarpeias daughter betrayed the Castle of Rome to the Sabines for lucre sake Many men loue the treason though they hate the traytor Many conspire valiantly but ende wretchedly Traytors haue continual feare for their bedfellow care for their coÌ„panion the sting of conscience for their torment Manlius A light head an ambitious desire a corrupt conscience ill counsaile soone breede a traytor VVhere the peoples affection is assured the traytors purpose is preuented Bias. There are many Traytors in Common-weales whom it is better to forbeare then to prouoke Of rash hopes proceede perrillous ends of execrable treasons damnable successe Traytors about the thrones of Princes are like wolues about the foulds of sheepe One skabd sheepe will infect a whole flock and one traytor subuert a whole Monarchy Caesar rewarded those that betrayed Pompey with death Those that murdered Caesar in the Senate-house neuer prospered Tully sayth that no vvise-man at any time will trust a Traytor Ne colloquiorum de praetextu pacis proditiones vrbium tententur fiantque interlocutores maximé cauendum est Proditores vrbium saepé né ipsi quidem proditionem euadunt sed ab hoste trucidantur Of Desperation Defi. Desperation is a sorrowfulnes without all hope of better fortune a vice which falsely shrowdeth it selfe vnder the tytle of fortitâ—de and valure and tickling the vaine humors of the vaine-glorious carry them to ignoble and indisereet actions to the vtter losse of soâ—les and bodies DEsperation is a double sinne and finall impenitency hath no remission It is better to be counted a dastardly coward then a desperate caitife Let no man dispaire of grace although hee repent in his latter age for God iudgeth of a mans end and not of his life past Benard Desperation springeth from the ignorance of God Aug. Idlenes is the root of desperation Theod. Better it is to lyue pinched vvith a few momentary passions then with desperate death to destroy both soule and body It is vaine to be stout and desperate where none of both will preuaile It is better to prolong our lyfe in miserie then to hasten our owne death without hope of mercy Lactan. Loue wanting desire makes the mind desperate and fixed fancie bereft of loue turneth into fury Desperate thoughts are fit for them that feare shame not for such as hope for credit Sighes are the emblazers of thoughts and melancholy the messenger of dispaire There is no offence so great but mercy may pardon neyther is there any thing so desperate which time cannot cure Dispaire is the fruite of disordinate sinne vvhich becomming his owne Iudge proues his owne exexcutioner The feare of ineuitable punishment is the cause of desperation Stobaus Nothing doth more torment a man then forsaken hope Quintilian Desperation preferreth profit before honestie Erasmus Let no man dispaire of that thing to be effected which hath beene done already Extreame feare danger makes cowards desperatly aduenturous and what perswasion could not make constant misery hath made desperate Resolution is grounded on honour desperatenes on danger He is foolishly desperate that engageth his honour for beauty and aduentureth the halter for a lye Diog. Fortune desperatly attained is as desperatlie lost and dispaire suddainly entertayned is a token of a wretched conscience If thou wilt be accounted valiant let neyther chaunce nor griefe make thee desperate Dispaire comes of the feeblenes of courage and the lack of wit To him that is subiect to passion dispayre is euer attendant He that is desperatly inclined to his ovvne will is euer most neere to the wrath of God Despaire leadeth damnation in chaynes and violently layes clayme to the vvrath of God Bernard Despayre and reuenge depriue men of the mercy of God and cleane blotteth out the memory of their former good deeds There can be no greater wonder then to see a wise-man become desperate Of all the perturbations of mans mind dispaire is the most pernicious Liuius If he be a wicked homicide which killeth a man then is he the same vvhich killeth himselfe because he killeth a man Many reading Plato his booke of the immortalitie of the soule haue layde violent hands vpon themselues Hee that through the burthen of his sinnes breakes forth into desperation wilfully refuseth the mercy of the Almighty VVhen hope leaueth a man feare beginneth to conquer him Plato The soules first comfort is to auoyde the fault the next not to dispaire of pardon Desperation is a certaine death Aug. The desperate ambitious build theyr houses vpon others ruins afterwards fall them selues by like practises S. P. S. Brutus and Cassius after the death of Caesar desperatly flew themselues Anthony when he heard that Cleopatra had killed her selfe sayd dye Anthony what lookest thou for
more worthie to be called vertuous theÌ„ noble or reuerend for that the one tytle descends together with dignitie and the other is the rewarde of the worke which wee vse So that it falls out in good experience that thys tytle of Vertue is of many men desired but of very few truly deserued Vertue maketh a stranger grow natural in a strange Country and vice maketh the naturall a stranger in his owne Country Vertue is health vice is sicknes Vertue is a stranger vppon earth but a cittizen in heauen Take away discretion and vertue will become vice Vertue is the beautie of the inward man Vertue laboureth lyke the sunne to lighten the world To forgyue is no lesse vertue in Princes when they bee offended then reuenge a vice in the common sort when they be wronged Vertue goes not by byrth nor discretion by yeres for there are old fooles yong counsellors It proceedeth of a more noble courage and vertue to conquer our owne vnlawfull affections then to gyue an onset vpon the Campe of an enemy Vertue is the Queene of labours Opinion the Mistresse of fooles Vanity the pryde of Nature and Contention the ouerthrowe of Families As by nature the Cedar will be tall the Diamond bright and the Carbuncle glistering so Vertue wil shine though it be neuer so much obscured Vertue maketh men on the earth famous in theyr graues glorious and in the heauens immortall Vertue is not obtayned in seeking strange countries but in amendement of old errors Vertue is more acceptable by howe much the more it is placed in a beautifull body Pythagoras compareth Vertue to the letter Y which is small at the foote broade at the head meaning that to attaine Vertue it is very paynfull but the possession thereof passing pleasant A good man though in appearance he seem needy yet by vertue he is rich Vertue is a thing that prepareth vs to immortality and makes vs equall with the heauens Socrates The first step to vertue is to loue vertue in another man Vertue while it suffereth ouercommeth Vertue cannot perfitly bee discerned without her contraryes nor absolutely perfect without aduersity Vertue is better and more certayne then any Art The actions of Vertue doe so much affect the beholder that he presently admireth theÌ„ and desireth to follow them A man endued with vertue merriteth more fauour then a man of much wealth Vertue maketh a man rich though hee be poore in worldly substance It is no lesse vertue to keepe thinges after they be gotten then to get them Vertue in generall is a Castle impregnable a Ryuer that needeth no rowing a Sea that moueth not a treasure endlesse an Army inuinsible a burthen supportable an euer-turning spye a signe deceitlesse a plaine way faile lesse a true guyde without guile a Balme that instantly cureth an eternall honour that neuer dyeth Mar. Aurelius Laudo factam de necessitate virtutem sed plus laudo illam quam elegit libertas non inducit necessitas Virtus medio iacet obruta caeno Nequitiae classes candida vela ferunt Of Peace Defi. Peace is the quiet and tranquility of kingdomes burying all seditions tumults vprores and factions and planting ease quietues and securitie with all other florishing ornaments of happinesse DEere and vnprofitable is the peace that is bought with guiltlesse blood They iustly deserue the sworde of VVarre which wilfully refuse the conditions of peace Peace florisheth where reason ruleth ioy raigneth where modesty directeth Peace is the end of warre honour the ioy of peace and good gouernment the grounde of them both As the lyuing members of the body vnited together maintaine lyfe and deuided hasten death so Cittizens in a Common-weale by their concord maintain the state but by their hatreds destroy it Concord in a Citty is lyke harmony in musicke Concord of many maketh one True peace is to haue peace with vertue and warre with vice Peace asketh no lesse wisedome to conserue it then valiantnes to obtaine it The colour of â—eace maketh the war more secure for who â—uspect least are soonest preuented The French samed for their incredible couetousnes haue often-times sâ—ld theyr country for brybes but â—ildom ratified their peace with honour Archidamia the Spartan Lady seeing her Countrey supprest by the couâ—tousnesse of the Magistrates and Pirrhus tryumphing in theyr myseries entred the Senate house with a naked sword in her hand and in the name of all the Ladyes chyd the hartlesse Lordes for suffering themselues to liue theyr Countrey beeing ouerthrowne and they lyke to loose theyr lybertie Pirrhus entering Sicily possessed with hope of some peace afterward surprised the countrey and inthralled the inhabitants thereof by tyranny Peace from the mouth of a Tyrant is oftener promised then performed The countenaunce declareth mans inclination to peace and the austeritie of Marius countenaunce being an Infant was ominous to Rome in his old age It is a poynt of godly wisedome to bee at peace with men at warre with vices To rule an estate is a heauie burthen but to vnder-goe peace is an easie carriage Concord maketh small thinges mightily to increase but discord maketh great things sodainly to decay To flye from peace which wee should earnestly pursue is to followe discord and our owne destruction That thing is more esteemed which is obtained by peacefull wordes then that which is gotten by forceable violence Nemo vires suas in pace cognoscit si enim bella desunt virtutum experimenta non prosunt Quas homini nouisse datuÌ„ est pax vna triuÌ„phis pax optima rerum Inuneris melior pax custodire salutem Et ciues aequare potens Sil. Ital. Of Truth Defi. Truth is that certaine and vnfallible vertue which bringeth foorth all goodnes reuealeth the creation of the worlde the power of our Creator the eternall crowne of blisse we hope for and the punishment allotted for our misdooings It is a vertue through which wee are inclined to speake no otherwise with our tongue then we thinke with our hart TRuth standes not vppon the tongues of men nor honour vppon the frownes of authoritie There is nothing so secretly hidden but time and truth will reueale it Truth seemeth somtimes at the first to bee very darke harde and displeasant but at the length it appeareth most bright louely and comfortable Plotinus Truth is the guide of all goodnes Truth may bee oft blamed but neuer shamed and vertue suppressed by slaunder will at last appeare without blemish The dissoluing of a doubt is the finding of the truth Truth is the law of all Arts. Truth hath two companions wisedom and constancie Truth is the messenger of God which euerie man ought to reuerence for the loue of her Maister Truth onely among all things is priuiledged in such wise that when the time seemeth to haue broken her wings then as immortall she taketh her force The purest Emerald shyneth brightest wheÌ„ it hath no foyle and truth delighteth most when it is apparailed
property of a Seruant to feare his Maister with hatred but a Sonne feareth his Father for loue Ambrose Neyther strength nor bignesse are of anie value in a fearefull body They that desire to be feared needes must they dread them of whom they be feared VVhom many feare they doe hate and euery man whom he hateth he desireth to see him perrish Feare is the companion of a guiltie conscience A Maister that feareth his Seruant is more seruile then the Seruant himselfe It is a deadly feare to liue in continuall danger of death It is meere folly for a man to feare that which he cannot shunne It is a naturall thing in al men to leaue their liues vvith sorrow and to take theyr deaths with feare It is better to suffer that vvhich wee feare then by feare to liue in coÌ„tinuall martirdom To demaund how many and not where the enemies be is a signe of cowardly feare Feare followeth hope wherefore if thou wilt not feare hope not Aâ—sculapius It many times happens that the parties not willing to ioyne in loue doe consent agree together in feare It is farre better to feare thy choice then to rue thy chaunce He that feareth euery tempest is not fit to be a trauailer The sword dispatcheth quicklie but feare tormenteth continually Feare standeth at the gates of the eares and putteth back all perswasions Plato The more a man feares the sooner he shall be hurt Too much feare opens the doore to desperation He that through his cruelty is much feared of other men vvalketh in small assurance of his owne life The feare of death to a wicked person is of greater force to trouble him then the stroke it selfe Cic. A fearefull man neuer thinks so well of any mans opinion as hee dooth of his owne conceite and yet he will be ready to aske counsell vpon euery trifling cause It is a lamentable thing to be old with feare when a man is but young in yeares It becoÌ„meth nor a Commaunder in Armes to be a man of a fearefull disposition Hee is woorthy to be counted a valiant and couragious minded man in whom the feare of an honest death can strike no signe of terror It is the property of a wise man with a quiet minde patiently to beare all things neuer dreading more then he need in aduersity nor fearing thinges not to be feared in time of prosperity but those things which he hath he honestly inioyeth and those things which he possesseth not he doth not greatly couet It becommeth a wise-man to be heedefull but not to be feareful for base feare bringeth double danger It is requisite for all men to knowe God and to liue in his feare But such as worship God for feare least any harme should happen vnto them are like them that hate Tyrants in their harts and yet study to please them because they would in quiet keep that they possesse Multos in summa periculamisit Venturi timor ipse mali fortissimus ille est Qui proÌ„ptus metuenda pati sicoÌ„minus instent Et differre potest Nos an xius omnia cogit Quae possunt fieri facta putare timor Of Famine Defi. Famine is a vehement hungrie desire of eating as thirst is of drinking which as Galen saith in his third booke of naturall Faculties stifleth and châ—aketh the stomacke with euill and noy some humors and dissolueth destroyeth the strength thereof it begetteth lothsomnes filleth all the body full of outragious and filthy diseases BArraine Scithia is Famines Country and the place of her aboade the sterill fruitlesse top of mount Caucasus Famine and dearth doe thus differ dearth is that vvhen all those things that belong to the life of man for example meate drinke apparrell lodging other things are rated at a high price Famine is when all these necessaries before named are not to be got for money though there be store of money God is the efficient cause of famine and sinnes the impulsiue or forcing causes which the holy Scripture setteth downe to be these Atheisme Idolatry coÌ„tempt of Gods word priuate gaine periury and oppression couetousnes cruelty pride drunkennes and surfetting aud neglect of tyth-paying There was a generall dearth throughout all the world in the dayes of Claudius Caesar according to the prophecie of Agabus because the world was then like vnto the Emperour giuen ouer to all impiety drunkennes and ryot Famine and the pestilence are such fellow-like companions that the Grecians distinguish them but by one letter calling the pestilence Loimos and the famine Limos Famine is more intollerable then the pestilence or the sword therefore when God gaue Dauid his choice of these three euils he chose the pestilence as the easiest to bee endured After famine commeth the pestilence In the yeere 1438. Thuringia was oppressed with so great a famine that throughout al the Region the streetes in Citties and Villages lay full of deadbodies through putrefaction of which a plague followed whereby many thousands perished Eusebius in his ecclesiasticall history vvriteth that vvicked Herod King of the Iewes ended his wretched life as well by famine as the lousie euill Erisicthon for his impious sacriledge vvas plagued with such miserable extreame famine that hee vvas constrained to eate his owne flesh In the time of famine mice dogs horses asses chaâ—â—e pels hides sawdust haue beene vsed for good sustenance at the last mans flesh yea that which is not to bee spoken without trembling the mothers haue beene constrained through hunger to eate theyr owne children as in the siege of Samaria in the first siege of Ierusalem vnder Nabuchadnezzer and in the last vnder the Emperour Vespasian and his sonne Titus Famine caused Abraham to flie from Canaan into Egipt from Gerar to Abimeleck It caused Iacob in his old age to flye to his son Ioseph in Egypt It caused Elimelech with his wife and children to leaue Israell and to flie into Moab and the Sunanitesse vvoman to leaue her owne Country The people of Egipt in Pharaobs time wheÌ„ the great samine was were vrged to offer vp themselues in bondage and all that they had for Corne. Vrspergensis writeth that the great famine which befell in the yeere eyght hundred and ninety-eyght made men to eate and deuour one another Pliny sayth in his eight booke chapter 57. that when as Hanniball besieged Cassilinum a Citty in Italy in the Citty by reason of extreame scarsitie a mouse vvas solde for two hundred peeces of money and yet hee that sold it dyed for hunger and the buier liued Calagmiam a Citty in Spayne where Quintilian vvas borne beeing besieged of Cneus Pompeius endured such a samine that when there was no other liuing creature left in the Citty the inhabitants eate theyr owne wiues and children Fate for biddeth famine to abide wher plenty dwelleth Famine is like to the eating and deuouring Vlâ—er called Estiomenus called of Courtiers who commonly more then others are subiect thereunto the VVoolfe
diligence in his studies made him prooue so rare and perfit an Orator Labour in youth waxeth strong with hope of rest in age Diligence is the Mistres of learning vvithout which nothing can eyther be spoken or done in thys lyfe with commendation and without which it is altogether impossible to proue learned much lesse excellent in anie Science Docilitie gotten by industry though it bee hard in conceiuing yet once obtained it is sildome forgotten Too much diligence breedeth suspition Carefulnesse diligence are the two keyes of certaintie The God which is immortall dooth as it were sell all things vnto vs for our labour trauaile Cic. VVithout care and diligence no estate can prosper Those studies which seeme harde and troublesome in youthfull yeeres are made right pleasant rests in old age There is nothing so hard but diligence and labour may make it seeme easie Nothing causeth a man more diligently to doe his duty then to thinke what hee would require of him that is his seruant As to euery studious man diligence is a mother so negligence is a stepdame to all learning Boetius There is nothing that sooner maketh a horse fatte then the watchfull eye of his master nor any thing maketh a Land more fertile then the diligent labour of him that oweth the same By danger dread doubtfulnes diligence is greatly hindered Quistudet optatam cursu contingere metam Multa tulit fecitque puer sudauit et alsit Si quid feceris honestum cum labore labor abit honestum manet si quid turpe cum voluptate turpitudo manet voluptas abit Cicero Of Gladnes Defi. Gladnesse or pleasure is properly called that delight which mooueth and tickleth our sences which quickly slideth and slippeth away and for the most part leaueth behind it occasions rather of repentance then of calling it againe to remembrance OVr pleasures are inductions to our griefs Oft hath a tragick entrance happy end Gladnes with griefe continually is mixt Sorrow fore-going gladnes graceth it Immoderate desires delights and hopes haue made doe make and will make very many fooles There is nothing more to bee reioyced at then a good and quiet conscience vvhich at the latter day shall be a witnesse to iustifie not to condemne vs. The gladnesse of the hart addeth length to our life but sorrow of lyfe hastens death Bee gladde of that day wherein thy tongue hath not mis-said and thy hart hath repented thy sinnes Disordinate laughter causeth death and violent pleasures mighty dangers All men are glad to see their riches increase but fewe men are diligent to amplifie theyr vertues All worldly gladnes rideth vppon the wings of Time and but in heauen no perfect ioy is found Be not gladde of thine enemies fall for hee that sitteth surest may be ouerthrowne It is better to enter the house of mourning then the habitation of gladnesse Origen The gladnes of contemplation is the sweetest solace Sith ioyes are short take gladnesse when it comes for sorrowes headlong follow one an other Couer thy gladnes in thy hart least thy delights be discouered Pleasures while they flatter a man they sting him to death After the delectation and pleasures of the body followeth the destruction of the flesh Mar. Aur. Pleasures vnbrideled carrieth a man headlong into all licentious lyuing Pleasures bring losse and dammage to the party that too much delighteth in thē they ingender in his minde sorrow sottishnes forgetfulnes of wisedome and insolencie The sweete and simple breath of heauenlie gladnes is the easier to bee altered because it hath not passed through worldly wickednes nor feelingly found the euils which euill carrieth with it S. P. S. Hee that is giuen to pleasure iudgeth all things not according to reason but according to sence Gladnesse is the booke of all euils quenching the light of the soule hindring good coūsaile and turning men aside from the way of vertue Pleasure is a cruell beast making men her slaues chaining them with golden chaines Pleasure is so much more odious by hovve much more she hideth her venom vnder the garment of good liking Pleasure is a certaine exultation or an exceeding reioycing sprung of the euents of things desired Pleasure amongst vertues is like a harlot amongst honest women for by her flatterie shee destroyeth man Cic. Pleasure is of two sorts one is said of honest and good things the other of dishonest In respect of honest thinges it is called Voluntas in respect of dishonest it is called Voluptas Bodily pleasure is extreame miserie Antisthenes The companion of pleasure is payne A wise man ought not to be puffed vp with pleasure for it is the foode of filthines it kylleth the body weakeneth the iudgement and taketh away our vnderstanding Hee is not worthy the name of a man that spendeth a whole day in pleasure Qui minus deliciarum nouit in vita minus timet mortem Gaudia principium nostri sunt saepe doloris Gaudia non remanent sed fugitiua volant Of Libertie Defi. Libertie is that freedome and happinesse which bringeth the soule to his contentment and satisfaction after the troublous pilgrimages tauailes and bondages of this worlde Or otherwise to lyue as a man list THrough too much libertie all things run to ruine and confusion Libertie in the minde is a signe of goodnes in the tongue of foolishnes in the handes of theft in our life want of grace Nothing corrupteth more then libertie for it maketh the sonne despise hys Father the seruaunt his maister and the cittizen his magistrate Hee is to be counted free that serues no loosenes or infirmitie No man trulie liueth at libertie but he that liueth vertuously The wise man that hath the raine of his own wit restrained in the handes of his discretion is onely free Liberty is the benefit of old age There is a naturall discord betweene tyrannie and libertie Demost. He enioyeth the sweetest libertie that hath a quiet conscience Greg. VVhom pouerty cannot depresse libertie may not corrupt Vertue onely yeeldeth men libertie sinne yeeldeth shame and seruitude If the libertie of the Commons bee not restrained the Common-wealth will bee destroyed A mans minde may bee at perfit libertie though his body be fettered with yrons Hee is most at libertie that hath least infelicitie Life lost for libertie is a losse ful of pietie It is better to die a miserable life being at liberty then to liue a magnificent slaue in cōtinuall bondage Too much liberty is a little bondage and too great bondage hastens speedy libertie Slaues and bondmen haue onely thys libertie to vse a proude countenaunce because they be shamelesse A constrained will seeketh euer opportunitie to slyp his head out of the coller No man lyues happily if hee want the freedome of libertie Hope is bondage but mistrust is libertie Death ought to be preferred before seruile slauery and bondage A Tyrant neither knoweth true friendshyp nor perfit liberty It is a hard thing to moderate a
The best reputed wit for quipping may be graueld by a wit more sharp though lesse esteemed One VVoolfe will not make warre against another neyther will one scoffer contend in scoffes willingly with another but when they doe it proues eyther fatall or witty He which is improuident whom he scoffes cannot but be mockt home vvith misaduenture There are more mockers then vvell meaners and more foolish quips then good precepts Mocking is an artificiall iniurie The fairest beauty may prooue faulty and the wittiest scoffe ridiculous It is better to play with eares then tongues for the one heares but the other bites It is better to haue an open enemie then a priuate scoffing friend It is better to be borne foolish then to imploy wit vnwisely The losse that is sustained with modestie is better then the gaine that is gotten with impudencie It is good to hold an asse by the bridle and a scoffing foole at his wits end To be accounted a noble mans iester is to be esteemed a mercinary foole Hee that makes an ordinary vse of scoffing shall neither be well thought of in his life nor finde happines at his death Qui pergit quae 〈…〉 t dicere quae non vult audiet Paruanecat morsu spatiosum vipera taurum Acane non magno saepe tenetur aper Of Phisicke Defi. Phisicke is that naturall Philosophie which tendeth to the knowledge of man and those causes which concerne the health and good estate of his body PHisicke is a continuall fountaine or spring of knowledge by vvhich vvee maintaine long life Hipocrates made certaine Phisitions sweare that they should not bewray the secret and hidden faults and euils The sicke man desireth not an eloquent Phisition but a skilfull Seneca VVee begin to be sicke as soone as wee be borne August The infirmity of the body is the sobriety of the minde Ambr. The strength of the body is the weakenes of the mind and the weakenes of the body the strength of the soule Hierom. All kindes of diseases are not in Phisitions bookes August Delicate fare is the mother of sicknes Phisicke rightly applyed is the repayre of health and the restitution of a weake or decayed nature Next vnto the glory of God vve ought to regard the profit of the Common wealth and then philosophy vvhich is phisicke nothing being more commodious Phisick being rightly vsed is an art to finde out the truth both of diuine humaine beginnings The scope of phisicke is to glorifie God in the workes of nature teaching men to lyue well and to helpe their neighbours A pratling Phisition is another disease to the sicke man Vnskilfull Phisitions flatter griefe til griefe become desperate The Orator doth not alwaies perswade nor the Phisition cure Arist. The temple of Aesculapius was in the olde time builded without the Citty To know the vse of phisick is sweete but to tast it is vnsauery It is requisite that hee be tormented vvith paine vvhich may and vvill not be eased by phisick Death holdeth a sword against our throats and phisicke a preseruatiue of health to our harts Death is most desired of them that bee miserable and phisicke most esteemed of them that be mighty The coÌ„forting of griefe is phisick to maintaine griefe They that be sound themselues are more ready in counsaile theÌ„ skilfull in knowledge to prescribe rules of phisick to the sick As a blind man cannot see the fault of anothers eyes so an vnskilfull Phisition cannot perceiue the defects of the body To take phisicke when the disease is desperate is to desire the Phisition to help to consume our substance Medicines be no meate to liue by The patient vnrulie maketh the Phisition more cruell The thiefe is commonly executed that killeth but one man and the Phisition scapeth that killeth a thousand Phisitions often-times doe vse vnder the showe of honey to giue theyr patients gall and by this meanes preserue theyr health vvhereas if they vvent plainly to worke the sicke vvould neuer take that vvhich vvere wholesome if not lothsome The number of Phisitions is in the increasing of diseases Great varietie of medicines dooth no good at all to a weake stomack Hipocrates aboue all other things recommendeth to a Phisition that hee should well aduise himselfe if in plagues ordinarie diseases hee found nothing which was diuine that is to say whether the hand of God were not the proper causes of the sicknesse of the party diseased Sicknes is not to be prouoked vvith phisick except the disease be most dangerous vehement Plato At thys day most of the Almaines and Zwitters refuse phisick and cure theyr diseases with good and spare dyet Some haue compared those vvhich vse often to take phisick to them vvhich driue the Burgesses out of the Cittie to place strangers in their roome It is recorded that the Romaines were sixe hundred yeeres together vvithout Phisitions Phisitions are happie men because the sunne makes manifest vvhat good successe soeuer happeneth in theyr cures and the earth buried what fault soeuer they committed Nicocles Aegri quia non omnes conualesâ—unt non id circo nulla medicina est Cic. Dat Galenus opes et Iustianus honores Ex alijs paleas ex istis colligegrana Of Paine Defi. Paine aduersitie or perturbations are but affections and inclinations which come froÌ„ our will corrupted by the prouocations allurements of the flesh and which wholly resist the diuine nature of the reasonable part of the soule fastening it to the bodie with the nayle of discontentment PAine is alwayes a companion of pleasure and danger the hand-mayde attending on delight To trouble a troubled man is to redouble his paine VVhere aduersities flow there loue ebbes but frendship standeth stedfast in all stormes Prosperity getteth friendes but aduersity trieth them Miserie is a malady that ought to haue no respect of medicine where necessity doth breede a sore foolish is that patient if hee make doubt to accept of any salue In paine and iudgement the qualitie vvith the quantitie must be considered It is lesse euill to suffer one then to resist many The greatest myserie that may be is to fall into vnknowne misery The vses of pleasure are set amongst sharpe pricking thornes of care and disquiet Misery can neuer be so bitter as eternall felicity is pleasant Erasmus Danger alwayes attendeth at the heeles of pride and ambition Aduersity quickneth our sleepy spirits by prosperity wee learne but ignorance but by aduersity we are taught knowledge Misery and life are two twinnes which increase are nourished liue together MenaÌ„ Hee cannot rightly iudge of pleasure that neuer tasted payne He deserueth not to possesse hys desire that is faint-harted in prosecuting his purpose As no fortune can dismay him that is of a couragious minde so no man is more wretched then hee that thinkes himselfe to bee vnfortunate In the time of calamity most men are more sory for that their enemies can speak of their distresse then for the paine
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
inter euersae vrbis manubias varia sub specie migrauit ad graecos Of Couetousnes Defi. Couetousnes is a vice of the soule wherby a man desireth to haue from all parts with out reason and vniustly with-holdeth that which rightly belongeth vnto another body it is also a sparing and niggardlinesse in giuing but open-handed to receaue whatsoeuer is brought without conscience or any regard whether it be well or ill attained THe property of a couetous man is to liue like a begger all dayes of his life and to be founde rich in money at the houre of his death Archimed Gaynes gotten vvith an ill name is great losse Couetous men little regard to shorten their lyues so they may augment their riches Treasures hoorded vp by the couetous are most commonly wasted by the prodigall person Gold is called the bait of sinne the snare of soules and the hooke of death which being aptly applyed may be compared to a fire whereof a little is good to warme one but too much will burne him altogether The chariot of Couetousnes is carried vppon foure vvheeles of vices Churlishnesse Faint-courage contempt of God forgetfulnes of death Drawn by two horses called Greedy to catch and Holdfast the Carter that dryueth it is Desire to haue hauing a whip called Loth to forgoe A couetous man is good to no man and worst friend to himselfe The couetous man vvanteth as vvell that which he hath as that which he hath not He that coueteth much wanteth much There is greater sorrowe in loosing riches then pleasure in getting them Publius Couetousnes is the roote of all euill from whence doe proceed as from a fountaine of mishap the ruine of Common-weales the subuersion of estates the wrack of societies the staine of conscience the breach of amity the confusion of the mind iniustice bribery slaughters treasons and a million of other mischeeuous enormities Aurel. All vices haue theyr taste saue onely couetousnes The gaine of golde maketh many a man to loose his soule A couetons man passeth great trauailes in gathering riches more danger in keeping them much law in defending them great torment in departing from them The excuse of the couetous man is that he gathereth for his children Apollonius The couetous minded man in seeking after riches purchaseth carefulnes for him-selfe enuy for his neighbours a pray for theeues perrill for his person damnation for his soule curses for his chyldren and lavve for his heyres A couetous rich man in making hys testament hath more trouble to please all then himselfe tooke pleasure to get and possesse all A couetous mans purse is called the deuils mouth Dionisius comming into a Temple vvhere Images were couered in costly coates of siluer and gold These garments quoth hee are too heauie for sommer and too colde for vvinter and so taking them away with him hee cloathed them in Linsey-wolsie saying these are more light for sommer and cooler for the winter VVee feare all things like mortall men but wee desire all thinges as if wee were immortall Seneca Couetousnes in olde men is most monstrous for what can be more foolish then to prouide more money and victuals vvhen he is at his iourneyes end Couetousnes is a disease vvhich spreadeth through all the vaines is rooted in the bowels and being inueterate can not be remooued Tully To fly from couetousnes is to gaine a kingdome Publius Gold guides the globe of the earth and couetousnes runnes round about the world Most couetous is hee vvhich is carefull to get desirous to keepe and vnwilling to forgoe By liberality mens vices are couered by couetousnes layd open to the world Aug. A couetous mans eye is neuer satisfied nor his desire of gaine at any time suffised The gluttons minde is of his belly the leacher of his lust and the couetous man of his gold Bernard The couetous man is alway poore August Ardua res haec est opibus non tradere mores Et cum tot Croesos viceris esse Numam Vsque adeo solus ferrum mortemque timere Aurinescit amor pereunt discrimine nullo Amissae leges sed pars vilissima rerum Certamen mouistis opes Of Vsurie Defi. Vsurie of the Hebrues is called byting it is an vnlawfull gaine gotte by an vnlawfull meane and that cruelty which doth not onelie gnaw the debter to the bones but also sucketh out all the blood and marrow from them ingendering mony of money contrary to nature and to the intent for which money was first made VSurie is compared to fire vvhich is an actiue and insatiable element for it burneth and consumeth all the wood that is laid vpon it so the Vsurer the more hee hath the more he desireth and lyke hell gates hee is neuer satisfied A vsurer is a filching and corrupt Cittizen that both stealeth from his neighbours and defraudeth himselfe The intent of vsury bewraies the crime Vsury is the nurse of idlenes idlenes the mother of euils Vsurie makes the noble man sell his land the lawyer his Iustinian the Phisition his Gallen the souldier his sword the Merchant his wares and the world his peace Vsury is an auntient mischiefe and cause of much ciuill discord A litle lewdly come by is the losse of a great deale well gotten Vsurie is like a vvhirle-poole that swalloweth what soeuer it catcheth Crateus He that with his gold be gets gold becomes a slaue to his gold Inordinate desire of vvealth is the spring of vsurie and vsurie subuerteth credite good name and all other vertues Couetousnes seeketh out vsurie and vsurie nourisheth couetousnes An vsurer can learne no truth because hee loatheth the truth Vsurie taketh away the tytle of gentry because it delighteth in ignobility Vsury oftentimes deceiues the belly altogether liues carelesse of the soules safety As the greedy Rauens seeke after carren for their food so doth the couetous vsurer hunt after coyne to fill his coffers Philo. Plutarch sayth that no kinde of people in the world are so notorious lyuers nor vse so much to falsifie theyr fayth in all practises as vsurers Appian in his first booke of ciuill wars writeth that by an auncient Law at Rome vsurie was forbidden vpon very great paine As he which is stung vvith an Aspe dyeth sleeping so sweetly doth hee consume himselfe which hath borrowed vpon vsury A vsurer is more dangerous then a theefe Cato Vsury is most hated of those whom she doth most pleasure Vsury maketh those that were free-borne bondslaues Publius Vsury is the manifest signe of extreame impudencie Chrysost. To be a vsurer is to be a manslayer Cato Vsurers were not suffered to enter the temple of sparing and well ordered expence Asellius was slayne for making a law against vsurers Appian By vsury money is brought forth before it be gotten Vsurie is the daughter of auarice and ambition turpia lucra faenoris et velox inopes vsura trucidat Nō sunt facienda mala vtinde eueniant bona Of Deceit Defi. Deceit or
As meate and drinke is foode to preserue the body so is Gods worde the nourishment of the soule Greg. A vertuous soule hath better tast of godlie discourses then the body hath of a well relished meale Anacharsis vvas of thys minde The first draught that a man dronke ought to be for thirst the second for nourishment the third for pleasure and the fourth for madnes Then is the mind most apt to comprehend all good reason when teh operations of the braine are not hindered by vapours vvhich excesse of feeding distempers it withall King Cyrus beeing asked by Artabazus as he marched one day in warre what he would haue brought him for his supper Breade quoth hee for I hope wee shall finde some fountaine to furnish vs with drinke VVisedome is hindered through wine and vnderstanding darkned Alphon. Nothing can bee more abiect and hurtfull then to liue as a slaue to the pleasures of the mouth and belly Salust Diseases gather together vvithin our bodies which proceede no lesse of beeing too full then beeing too emptie and oftentimes a man hath more trouble to digest meat then to get meate Howe hard a matter is it saith Cato to preach abstinence to the belly which hath no eares and which will take no deniall howe euer the case standeth Gluttony dryeth the bones and more dye by it then perrish by the sword Gluttony stirreth vp lust anger and loue in extreamity extinguishing vnderstanding opinion and memory Plato Gluttony fatteth the body maketh the minde dull and vnapt nay which is vvorse vndermineth reason VVine hath as much force as fyre for so soone as it ouer-taketh one it dispatcheth him it discloseth the secrets of the soule and troubleth the whole mind Homer approouing that the Gods dye not because they eate not alludeth that eating and drinking doth not onely maintaine lyfe but are likewise the cause of death VVee are sicke of those things where-with we lyue for there is no proper and peculiar seede of diseases but the corruptions of those things within vs which we eate the faults and errors we commit against them Plut. Socrates enuyting certaine of his friends to a feast was reproued for his slender prouision vvhereto he answered If they be vertuous there is enough but if they bee not there is too much They which are addicted to belly seruice not caring for the foode of the minde may well be coÌ„pared to fooles that depend more vpon opinion then reason It is an olde prouerbe much meate much maladie Intemperancie is a roote propper to euery disease Hee that too much pampereth him-selfe is a grieuous enemy to his owne body Vessels being more fully fraught then they are able to carry doe sincke so fareth it with such as doe eate drinke too much Origen Ptholomy by reason of his gluttony was termed the belly man By surfeit many perrish but he that dieteth himselfe prolongeth his life Excesse came from Asia to Rome ambition came from Rome to all the world Maximilian the Emperour in one day deuoured fortie pounds of flesh and dronke an hogshead of wine Geta the Emperour for three vvhole dayes together continued his festiuall and his delicates beeing brought him by the order of the Alphabet Gluttony causeth innumerable maladies shorteneth mans lyfe Heraclit Surfeiting is the rediest meanes to procure sicknesse and sicknesse is the chastisement of intemperate diet Gorgias beeing demaunded howe he attayned to the number of a hundred and eyght yeeres aunswered in neuer hauing eaten or dronken any thing through pleasure Omne nocet nimium mediocritur omne gerendum Tantum cibi et potionis adhibendum est vt reficiantur vires non opprimantur Cic. Of Concupiscence Defi. Concupiscence or Lust is a desire against reason a furious and vnbrideled appetite which killeth all good motions in mans mind and leaueth no place for vertue LVst is a pleasure bought with paynes a delight hatcht with disquiet a content passed with feare and a sinne finished vvith sorrow Demonax Lust by continuaunce groweth into impudencie Shame and infamie waite continually at the heeles of vnbrideled lust Lust is an enemy to the purse a foe to the person a canker to the minde a corrasiue to the conscience a weakener of the wit a besotter of the sences finally a mortall bane to all the body so that thou shalt finde pleasure the path-way to perdition and lusting loue the load-stone to ruth ruine Plinie Lust in age is lothsomnesse in youth excesse howsoeuer it is the fruite of idlenesse Lust enforceth vs to couet beyonde our power to act beyond our nature and to dye before our time Sensuall vice hath these three companions the first blindnes of vnderstanding the second hardnesse of hart the thyrd want of grace Draco wrote such lawes against incontinencie that he is sayde not to haue written them with Incke but rather to haue signed them with blood The channels which riuers long time haue maintained are hardly restrained from their course and lust wherein we haue beene long plunged is hardly purged Aurelius Such thinges as maintaine vs in euill or change our goodnes to vvickednesse are eyther nourished or begun by lust Tarpeia a Romaine Lady to auoyde lust pulled out her owne eyes Surinus a man of admirable beautie to auoyde the loue of vvomen dys-figured hys owne face Nicetas the martyr cut out his own tonge because hee woulde not consent to the vvanton embracements of a wicked harlot Adultery is called the iniury of nature Our tongues most willingly talke of those things which our harts most desire Chastitie is a punishment to the incontinent and labour to the slothfull Seneca Adultery desireth not procreation but plesure Aâ—selm Lust maketh a man to haue neyther care of his owne good name nor consideration of the shame which his posteritie shall possesse by his euill lyuing Thys monstrous sinne altereth marreth drieth the body weakening all the ioynts and members making the face blubbed and yellow shortning lyfe deminishing memorie vnderstanding and the very hart Adultery is vnlawfull matrimony Adultery is hated euen amongst beastes Adultery in Germanie is neuer pardoned Tacitus Lust is a strong tower of mischiefe hath in it many defenders as needinesse anger palenesse discord loue and longing Diogenes Concupiscence doth iniury prophane and defile the holinesse of the soule The Corinthians for theyr incontinencie haue beene euill spoken of they vvere so inchast that they prostrated their owne daughters to inrich themselues hence came the prouerbe It is not fit for euery man to goe to Corinth for they payd vvell for theyr pleasure Messalina and Popilia were so incontinent that they contended with most shameful harlots prostrating themselues without respect of time place or company to any though neuer so base The Babilonians Tyrrhenians and Massagelans vvere greatly spotted with this vice abusing their bodies in such monstrous sort that they vvere reputed to lyue rather lyke beast then men Clodius deflowred his owne sisters Semiramis burned