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
Empedocles because he could not learne the cause of the burning Aetna leapt into it Aristotle for that hee could not giue the reason for Euripus flowing drovvned himselfe As he which without licence breaketh a prison procureth his owne death so in the world to come shall hee be perpetually punished which contraâ—y to the will of God will set the soule at liberty Plato Vincitur haud gratis iugulo qui prouocat hostem Qui nil potest sperare desperet nihil Of Deuils Defi. Deuils are our temptours to sinne blasphemie and all other euills they that standing in feare of God take pleasure in that which displeaseth him THe deuill labours to deceaue men and greatly enuies that any should be saued The deuill was the first author of lying the first beginner of all subtile deceites and the cheefe delighter in all sinne and wickednes Philo. Diuers spirits were wont to deceaue people eyther by misleading them in theyr iourneyes or murdering them in theyr sleepes Psellus The more the deuills increase in theyr boldnes the more increaseth theyr punishment The deuils not able to oppresse GOD in himselfe assault him in his members Aug. The deuill intangleth youth with beautie the Vsurer with golde the ambitious vvith smooth lookes the learned by false doctrine The deuills oft-times spake truth in Oracles to the intent they might shadowe theyr falseshoods the more cunningly Lactan. The deuill vvith false miracles beguileth the world The deuills as being immortall spirits and exercised in much knowledge seeme to worke many thinges which in truth are no miracles but meere works of nature All the great power of deuills proceedeth from the iust indignation of God vvho by such whyps chastiseth the wicked and exerciseth the good The deuils haue diuers effects the one troubleth the spirit the other molesteth the body some insinuate steale into our harts where depraued desires are ingendered or els into our vnderstanding to hinder the vse and office of reason The power of God and not the deuill is to be feared Greg. The inuisible enemy is ouer-come by faith The deuils haue will to hurt but they want power Augustine The deuill is ouer-come by humilitie The deuill is strong against those that entertaine him but weake against those that resist him Aug. From euill spirits proceedeth Art-magick whereby the slauish practisers of that damnable Art by many false miracles deceiue the simple and confound themselues God many times suffereth the deuill to tempt the godly that by temptation theyr fayth might be tryed He that giueth his word to the deuill breaketh his bond with God Luther The deuill temptation and sinne vvere the occasions of mans fall He that makes a God of the world and vanitie is a deuill in the fight of heauen wisedome The harts of the rebrobate containe as many deuils as vnchast thoughts Greg. The deuill is to some a Lyon to some an Ant. Gregory The deuill ceaseth to tempt them whom he hath already wonne The worlde the flesh and the deuill are three powerfull enemies to prouoke men to wickednesse The deuill is the Father of lies the chiefe author of all deceit The deuil tempteth the righteous one way and the wicked another way Greg. The deuill presents before vs many vaine delights to the intent hee might the better keepe our minds from godly meditation VVhat sinne soeuer hath beene by man at any time committed was first by the deuill inuented The deuill first accuseth vs of our euill words next of our euill works lastly of our euill thoughts Greg. Vt cum princeps vult hospitari in aliquo domo praemittit nuncium et vbi ille recipitur ibi descendit Dominus sic diabolus praemittit malas cogitationes vt ei preparent hospitium vt vbi recipiuntur illuc declinat Christus Leo dicitur propter fortitudinem Agnus propter innocentiam Leo quod inuictus Agnus quia mansuâ—tus Ipse Agnus occisus vicit Leonem qui circuit quaerens quem deuoret diabolus leo dictus feritate non virtute Of Hell Defi. Hell is in all things contrary to heauen it is a place of torment misery and desolation where the wicked shall endure the endlesse iudgement of paine for their offences ZEno the stoick taught that the places of the reprobate were seperate from the righteous the one beeing pleasant delectable the other darksome and damnable Hell is the hold of horror distresse and misery the Cell of torment griefe and vexation The losse of heauen is to the damned more grieuous then the torments of hell Chriso Hell is the land of darknes Greg. In hell all torments are not alike Aug. VVoe be to him that by experience knoweth there is a hell Chrisost. Hell is in the center of the earth remote from all comforts replenished with endlesse horror where desolation raigneth no redemption may be expected Hel is the place of punishment which God hath reserued for the reprobates In hell is no order but a heape and Chaos of confusion The wretches in hell haue an end without end a death without death a defect without defect for theyr death liueth continuallie the end beginneth alwayes the defect can neuer faile Eternall death is the reward of sinne the plague of sinne hell and damnation Hell is euery where where heauen is not The torture of a bad conscience is the hell of a lyuing soule Caluine Good men haue theyr hell in thys worlde that they may knowe there is a heauen after death to reward the vertuous and vvicked men escape torments in this worlde because they shal finde there is a iudgement to come wherein the wicked shall haue punishment according to the number of theyr offences Lactan. They that beleeue in Christ haue alreadie ouer-come sinne and hell To them that are enamored of the worlde the remembrance of hell is bitter The image of our sinnes represent vnto vs the picture of hell Hell like death is most incertaine a place of punishment most assured Hell that is knowne no where is euerie where and though now neuer so priuate yet in the end it will be most publique Hell is compared to the Laborinth vvhich Dedalus made whose entrance is easie but beeing once in it is not possible to rerurne If thy minde bee not mooued with the fire of heauen take heede least thy soule feele the flames of hell Infernus lacâ—s est sine mensura profunditas sine fundo plenus ardoris incomparabilis plenus faetoris intolerabilis ibi miseriae ibi tenebrae ibi horror aeternus ibi nulla spes boni nulla desperatio mali Noctes atque dies patet atri ianua Ditis FINIS A Table of all the principall matters contayned in the former Treatise A. A Boundance 2. vide riches Absence 124 62 Abstinence vide Temperance Acts 125 94 Actions 4 6 42 91 103 113 182 228. Action 48 92. Accusation 153 Admonition 17 41. 64. Admiration 52 48 168 Aduise vide Counsell Aduersity 6 114 vide
perceiue dyd any way enuie him Enuie shooteth at others and vvoundeth herselfe A wise man had rather bee enuied for prouident sparing then pittyed for his prodigall spending Bauens are knowne by theyr bands Lyons by theyr clawes Cocks by theyr combes and enuious men by theyr manners Enuie neuer casteth her eye low nor ambition neuer poynts but alwayes vpward Reuenge barketh onely at the starres and spight spurnes at that she cannot reach Enuie braggeth but draweth no blood and the malicious haue more mind to quip then might to cut Enuie is lyke lightning that will appeare in the darkest fogge Very fewe dare serue or followe such as the Prince doth hate Much strangenesse breedeth hatred too much familiarity breedeth contempt The grudge hatred and malice of theÌ„ that be euill iustifieth the iustice and sentence of them that be good It is better to be fellowe with many in loue then to be a King with hatred and enuy Enuy is blinde can doe nothing but dysprayse vertue Solon Enuy is so enuious that to them that of her are most denied and set farthest off shee gyueth most cruell strokes with her feet As rust consumeth yron so dooth enuie the harts of the enuious Anaxag An enuious man waxeth leane with the fatnesse of his neyghbour Rigor blasteth fancies blossoms and enuies shadowes spot beauties colours with disdain It is a scabbe of the world to be enuious at vertue Enuy is the companion of mightines I doe not allow of enuy but for good sayth Euripides I would be enuied Enuy is a sicknes growing froÌ„ other mens happines Mar. Aurelius Enuy is the daughter of pryde the authour of murther and reuenge the beginner of secrete sedition and the perpetuall tormentor of vertue Enuie is the filthy slyme and impostume of the soule a perpetuall torment to him in whom it abideth a venome a poyson or quicksiluer which consumeth the flesh and dryeth vp the mâ—row of the bones Socrates Take away enuy and that which I haue is thine let there be no enuy and that which thou hast is mine The enuious man thinketh his neighbours losses to be his gaines Of vices enuie is the most auncient pryde the greatest and gluttony the foulest The iniured man doth many tymes forget but the enuious man doth neuer spare to persecute If any man be good he is enuied if euil him selfe is enuious The enuious bury men quicke and rayse vp men beeing dead The man that in thys worlde hath not some enemies it is a signe that of good fortune he is much forgotten Hidden hatred is more dangerous then open enmitie It is an euill thing to hurt because thou hatest but it is more wicked because thou hast hurt therefore to hate Malice drinketh vp the greatest part of hys owne poyson Socrat. That hatred is coÌ„monly most deadly which hath once been buried afterward through iniurie is reuiued againe There is no hatred comparable to the hatred of faythfull friends if they once become enemies The iniury of a friend is more grieuous theÌ„ the malicious hatred of an enemy Enuie is alwaies ready to speake what commeth next to minde and not that which shee ought to speake Lyke as griefe is a disease of the body so is malice a sicknes of the soule Enuy is nothing els but a griefe of the mind at other mens prosperitie Ambr. Enuy doth alwayes wait at vertues elbow Glory in the end erecteth that which enuy in the beginning doth seeme to depresse Pascitur in viuis liuor post fata quiescit Nulla ingenia tam prona ad inuidiam sunt quam eorum qui genus ac fortunam suam animis non aequant quia virtutem et alienum bonuÌ„ oderunt Liuius Of Women Defi. VVomen beeing of one the selfe same substance with man are what man is only so much more imperfect as they are created the weaker vessels WOmens sorrowes are eyther too extreame not to bee redressed or else tricked vp with dissimulation not to be beleeued VVho findes constancie in a woman findes all things in a woman VVomen are to be measured by theyr vertues not by theyr beauties VVomen in theyr wills are peremptory in theyr aunswers sharpe yet like Faulcons they will stoopâ— to a gaudy lure VVomens tongues pearce as deepe as their eyes VVomens smiles are more of custome then of curtesie He that trusteth to the loue of vvomen resembleth him that thinks trees will not leaue their leaues in Autumne VVomens eyes shed teares both of sorrowe and dissimulation VVomen are vvonders of nature if they wrong not nature VVomen were admirable Angels if they would not be drawne with Angels to become deuils A woman once made equall with man becommeth his superiour VVomen be of right tender condition they will complaine for a small cause and for lesse will rise vp into great pride VVomen haue chast eyes when they haue wanton thoughts chast lookes when they harbour lasciuious wishes Like as no man can tell where a shooe wringeth him better then hee that weares it so no man can tell a womans disposition better theÌ„ he that hath wedded her Mar. Aur. There is no creature that more desireth honour and worse keepeth it then a woman Beauty in the faces of women and folly in their heads be two wormes that fretteth lyfe and wasteth goods VVomen for a litle goodnes look for great praise but for much euill no chastisement VVomen are so extreame in all head-long extreamities that with a little fauor they wil exalt augment and growe into great pryde with a little disfauour they grow into great hatred A fierce beast and a perrilous enemy to the Common-wealth is a wicked woman for she is of much power to doe great harme and is not apt to follow any goodnes The Eagle when he soareth neerest the sun houers for a pray the Salamander is most warme when he lieth from the fire and a woman most hart-hollow when she is most lip-holy Though women seeme chast yet they may secretly delight in change and though theyr countenaunce be coy to all yet their conscience may be curteous to some one VVomen in mischiefe are wiser then men VVomen by nature are more pittifull then men but being mooued to anger they become more enuious then a Serpent more malicious then a tyrant and more deceitfull then the deuill Socrates VVomen haue their tongues at will theyr countenance at commaund and their oathes at pleasure VVomen that are chast when they are trusted proue wantons when they are causelesse suspected It is the property of a woman to couet most for that which is most denied her Virgins harts are like Cotten-trees vvhose fruite is so hard in the budde that it soundeth like steele being ripe put sorth is nothing but wooll As it is naturall to women to despise that which is offered so it is death to them to be denied that which they demaund VVomens harts are full of holes apt to receaue but not to retaine He that
can abide a curst wise neede not to feare what company he liueth in Like as to a shrewd horse belongeth a sharp bridle so ought a curst wife to bee sharplie handled Plato The Closets of womens thoughts are euer open the depth of their harts hath a string that stretcheth to their tongues end VVomen are like to Fortune standing vpon a globe winged with the fethers of sicklenes The rule for a vvife to liue by is her husband if he be obedient to the lawes publique The eyes of women are framed by Art to enamour and their tongues by nature to inchaunt VVomen clothed with faire apparell desire to see and to be seene VVomens faces are lures theyr beauties baâ—â—es theyr lookes nets and theyr vvordes inticing charmes A hard fauoured woman renowned for her chastitie is more to be honoured then shee that is inconstant though neuer so famous for her beauty As there is no svvorde made of steele but it hath yron no fire made of vvood but it hath smoake nor any vvine made of grapes but it hath lees so there is no vvoman created of flesh but she hath some faults Crates A faire woman vnconstant may be resembled to the couÌ„terfeit which Praxiteles made of Flora before the which if one stood directly it seemed to weepe if on the left side it seemed to laugh if on the right side to sleepe VVomens wits are like Shefielde kniues which sometimes are so sharpe that they will cut a hayre other-whiles so blunt that they must goe to the grind-stone If women be beautifull they are to be won with prayses if coy with prayers if proud with gifts if couetous with promises A vvoman of good lyfe feareth no man with an euill tongue A faire harlot is a sweet poyson VVomen oft in their loues resemble the Apoticaries in their arts who choose the weeds for theyr shops when they leaue the fayrest flowers in the garden The wiser sort of women are coÌ„monly tickled with selfe-loue The affections of women are alwayes fettered eyther with outward beautie or inward bounty Tiresias and Caeneus were both men and women who being demaunded whether men or women were most subiect to loue answered that the Armes which Venus gaue in her shield was sufficient to discusse the doubt meaning that as Doues vvho are Venus darlings are more prone to lust then any other fowles so women are more subiect vnto loue then any other mortall creature VVomens harts and theyr tongues are not Relatiues A faire woman with foule conditions is like a sumptuous sepulcher full of rotten bones Trust not a wanton eye in a vvoman for it hath coÌ„monly a whorish hart anexed with it A woman that hath been married to many can hardly please many It is a womanlik part to be furious in anger An honest woman beeing beautifull doth kill young men with her countenance A womans minde is vncertaine it hath as many newe deuices as a tree hath leaues for she is alwaies desirous of change and sildom loueth him hartily with whom she hath been long conuersant Trust not a woman when she weepeth for it is her nature to weepe when shee wanteth her will Socrates Silence in a woman is a speciall vertue A woman that hath no dowry to marry her ought to haue vertue to adorne her A vvoman in her wit is pregnable in her smile deceaueable in her frowne reuengeable in her death acceptable A faire beautifull and chast woman is the perfect workmanship of God the true glory of Angels the rare miracle of earth and the sole wonder of the world That man which is married to a peaceable and vertuous woman beeing on earth hath attained heauen being in want hath attained wealth beeing in woe hath attained weale being in care hath attained comfort Faemina nulla bona est vel si bona contigit vlli Nescio quo fato res mala facta bona est Nisi sermonum optima semina mulieres suscipiunt et participes eruditionis virorum fiant absurda mvlta prauaque consilia atque cogitationes et affectus malos pariunt Plutar. Of Beauty Defi. Beauty is a seemely composition of all the members wherein all the parts with a certaine grace agree together but beauty or comlines of the minde is a conueniencie meete for the excellency of a man and that wherein his nature doth differ from other liuing creatures and as the outward beauty moueth and reioyceth the eyes so this shyning in our liues by good order and moderation both in deede and word draweth vnto vs the harts of those men amongst whom we liue BEauty is such a fading good that it can scarce be possessed before it be vanished Perfect beautie the more it is seene the more it is admired Beauty tameth the hart and golde ouercommeth beauty Anacharsis the Philosopher being demaunded what hee thought was the greatest gyft that euer the Gods bestowed vpon man answered beauty for that it both delighteth the eye contenteth the minde and winneth good will and fauour of all men Beauty withereth with age and is impaired by sicknes Beauty is a tyrant for short time the priueledge of nature a close deceipt and a solitarie kingdome It is a blinde mans question to aske vvhy those things are loued which are beautifull The beauty of the soule is innocencie and humility Greg. The fairest creature that God made was the world VVomen that paynt them-selues to seeme beautifull doe cleane deface the image of their Creator Ambrose A beautifull countenance is a silent commendation Beauty cannot inflame the fancy so much in a month as ridiculous folly can quench it in a moment Beauty vertue and wealth are three deepe perswasions to make loue frolick A black face with a white garment is lyke a flye drowned in a spoonfull of milke Aristotle sayth in hys Ethiques that in all things diuisible there is somthing more somthing lesse something equall more or lesse what can be then more equall then beauty or wit The Scorpion if he touch neuer so lightly inuenometh the whole body the least sparke of wild fire sets a whole house in a flame the Cockatrice killeth men with his sight the sting of loue and beauty vvoundeth deadly the flame of fancy sets all the thoughts on fire and the eyes of a louer wounded with beauty are counted incurable Hee that is an enemie to beautie is a foe to nature Beauty without honesty is like deadly poyson preserued in a boxe of gold Beauty is a starre whose influence hath sundry effects It is more paine to keepe the fire of Vesta then to offer solemne rights to the daughter of Iupiter Beautifull women be dangerous marks for young mens eyes to shoote at Choose not thy wife by her beauty but by her honesty for her good deeds will remaine when age hath taken her beauty from her Raram facit misturam cum sapientia forma Neglecta decoris curaeplus placet et hoc ipsum quod nos non ornamus ornatus est Amb.
she hath her garments of adornation Neuer trouble thy head with remembrance of idle wordes but apply thy wit to vnderstand deepe meanings VVriting is the tongue of the hand and the herrald of memory The more a man trusteth his memory the more true he shall finde her and the lesse hee imployes her the lesse regard she taketh VVhat-soeuer thou bequeathest to memory suffer it to sleepe with her after imploy it and it will haue better ability Surfets and cold confound memory Galen The best remembrance is to thinke well say well and doe well all other are superfluous To forget an iniury is better then to remēber it Memory doth temper prosperity mittigate aduersity keepes youth vnder and delights age The remembrance of our olde iniquities ought to worke new repentance It is great wisedome to forget other mens faults by remembring our own offences Soc. Memoria non est futurorū nec presentium sed praeteritorū vnde sensus est praesentium opinio seu fides futurorū et memoria praeteritorū Arist. Memoria est signatarum rerum in mente vestigium Cic. Of Learning Defi. Learning is the knowledge and vnderstanding of the Arts and Sciences shee is also the mother of vertue and perfection IF a Gouernour or Captaine be voyde of wisedom and learning ciuill policy cannot be maintained martial discipline wanteth her greatest stay and courage proueth rashnes Learning in a souldier is an armor of neuer tainted proofe and a wounding dart vnresistable He that hath learning valure truly espoused together in his mind in him is excellency most pure cleane and accomplished Learning was the first founder of VVeales publique and the first crowne of conquest As the best ground bringeth forth no corne vnlesse it be tilled so the purest valure bringeth forth no perfections if it be vnlerned Pla. Learning addeth to conquest perpetuitie when Fortunes sunne setteth at the first shyning He that laboureth to instruct the mind with good and laudable qualities and vertuous honest discipline shall purchase prayse vvith men and fauour with God Aug. Learning is the display of honour humility is sister vnto true nobility the latter being as needfull in a housholder as the other in a man of Armes is profitable It neyther sauoureth of learning nor can be approoued of wisedome to gyue ouermuch credite to things which stand without reason The conquest of Timotheus wonne by oratory and sweet words was good so were the out-cryes of Demetreus effected with sword but in an absolute Commaunder let both the one and the other be resident In all thy conquest haue soueraigne regard to learning for therein was Alexander renowned who in the conquest of Thebes sold al the free men priests onely excepted and in the greatnesse of the massacre not onely gaue charge for the sauing of Pindarus the Poet but also himselfe saw both him his house and family vndamnified Learning is the temperance of youth the comfort of oldage standing for wealth vpon pouerty and seruing for an ornament to riches Cicero VVhen thou art weary of study reuiue thy wits with mirth or reading of stories The most learning and knowledge that we haue is the least part of that vvee be ignorant of The more we exalt raise our minds with learning and knowledge the more low do we keepe the flesh with all her infirmities Those men are in a wrong opinion that suppose learning to be nothing auaileable to the gouernance of a Common-weale Sleepe and labour are enemies to learning It is lesse paine to learne in youth then to be ignorant in age Solon Like as in meats the wholsomnes is asmuch to be required as the plesantnes so in reading or hearing Authors we ought to desire aswell the goodnes as the eloquence Mans vnderstanding seeth heareth and liueth all the rest is blind and deafe wanting reason Plato Hee is much to be commended that to his good bringing vp addeth vertue wisedome and learning False doctrine is the leaprosie of the mind Be sober and chast among young folk that they may learne of thee and among old folk that thou mayst learne of them Nature without learning is blind Plut. A man cannot be better accompanied then among wise men nor better spend his time then in reading of bookes Like as a fielde although it bee fertile can bring forth no fruite except it be first tilled so the mind although it be apt of it selfe cannot without learning bring foorth any goodnesse If thou desire to be good endeuor thy selfe to learne to know and to follow the truth for he that is ignorant therein will not learne can neuer be good Cicero Let it not greeue thee to take paines to goe to learne of a cunning man for it were great shame for young men not to trauaile a little by land to increase their knowledge sith merchants doe sayle so farre by Sea to augment their riches Labour not for a great number of bookes but for the goodnes that in them is to be lerned for learning consisteth not in the greatnes but in the goodnes Learning maketh yong men sober comforteth old men it is wealth to the poore and treasure to the rich Aristippus It is no shame for a man to learne that hee knoweth not of what age soeuer he be Iso Of all thinges the least quantitie is to bee borne saue of learning and knowledge of which the more that a man hath the better he may beare it Learne by other mens vices howe filthie thine owne are To vnlearne euill is the best kinde of learning that can be An opinion vvithout learning cannot bee good Seneca Doctrinae radices amarae fructus dulces Bion. Vita hominis sine literis mors est et viui hominis sepultura Cic. Of Knowledge Defi. Knowledge is that vnderstanding which we haue both of our Creator and of his works and will of our owne selues it is the store-house of all wisedome and the beginning of our saluation KNowledge is of such equalitie that the more a man knoweth the more increaseth his desire to know The knowledge of all thinges is profitable but the abuse of any thing is vncomly To know and not to be able to performe is a double mishap Solon Experience with instruction is the best way to perfection It is more to know how to vse the victory then to ouer-come VVhere experience wanteth there cōmonly the choyce hath an ill chaunce He that wanteth knowledge Science and nurture is but the shape of a man tho neuer so well beautified with the gifts of nature Alexander the great made so great account of knowledge and learning that he was wont to say he was more bound to Aristotle for giuing him learning then to his Father Phillip for his life sith the one was momentary and the other neuer to be blotted out with obliuion Learning and knowledge is of good men diligently sought for carefully kept in their bosomes to the ende that therby they may know sinne
the armed power doth eyther finde right or make right for what may he not that may what he will The impious-neglecting admirers vveigh lightly what others feare heauily Our knowledge must be terror our skill fearefulnes to admire the work of him which made all things Admiratio peperit philosophiam Admiratio quae magna est non parit verba sed silentium Of Schoole Defi. A Schoole is a nursery of learning or the store-house from whence the minde fetcheth instructions and riches adorning the soule with mentall vertues and diuine knowledge TYrannie is vilde in a Schoolemaister for youth should rather be trained with curtesie then compulsion Because youth by nature is wilde therefore shoulde Schoole-maisters breake them by gentlenes That chylde is grosse witted which beeing throughly schoole-taught continues stil barbarous VVomen ought to haue as great interest in Schooles as men though not so soone as men because their wits beeing more perfit they woulde make mens reputations lesse persit VVomen proue the best Schoolemaisters vvhen they place theyr best delights in instructions Two things are to be regarded in Schooles and schoole-maisters first wherein chyldren must be taught the next how they should be taught Danger teacheth silence in her schoole A schoole should containe foure principall rudiments that is Grammer Exercise Musicke and Paynting Grammer is the doore to Sciences whereby we learne to speake well and exactly Education is a second nature and the principles lernt in schooles is the best education The nature of man is lyke a payre of ballance guided by schoole-rules custome If the royallest borne creature haue not his nature reâ—ined with schoole rudiments it is grosse and barbarous Nature not manured with knowledge bringeth forth nothing but thistles brambles As traynings makes dogs fit for hunting so Schooles and learning makes nature profitable The best wisedome is to know a mans selfe and learning and Schooles first bring that knowledge VVee haue iustice from our byrths but knowledge from Schooles Mans nature being the instinke and inclination of the spirit is bettered by schoole rudiments Nature in some sort is a Schoole of decencie and teacheth rules of honest ciuilitie The vildest whosoeuer is sometimes touched with honesty and the worst hath the light of nature without schooling The want of schoole doctrine is the first corruption of nature Lyons are tamer then men if doctrine dyd not bridle them Schooles tame nature and tamed nature is perfit vertue Euery good beginning coÌ„meth by nature but the progresse by Schoole education Courage greatnes is as much aspired to in schooles as from nature Educatio est prima secunda tertia pars vitae sine qua omnis dostrina est veluti armata iniustitia Nunc adhibe puro Pectore verba puer nunc te melioribus offer Quo semel est imbuta recens seruabit odorem Testa diu Horac Of Ignorance Defi. Ignorance is that defect which causeth a man to iudge euill of thinges to deliberate worse not to know how to take the aduantage of present good thinges but to conceiue ill of what euer is good in mans lyfe IGnorance hath euer the boldest face It proceedeth of a light iudgement to credite all things that a man heareth and to doe all things that he seeth Socrates To abound in all things and not to knowe the vse of them is plaine penurie Vnhappy is he that desireth vnhappier that offendeth and vnhappiest that knoweth not himselfe As the light of godly knowledge increaseth vertue so the darknesse of ignorance is a hinderance to all goodnes There is nothing worse then to liue beastlie and out of honest order and the greatest and most euident cause thereof is the sinne of ignorance vvhich is an vtter enemy to knowledge Plato It is great shame for an old man to be ignorant in the knowledge of Gods law Idlenes ingendereth ignorance and ignorance ingendereth error An ignorant man may be knowne by three poynts he cannot rule himselfe because hee lacketh reason he cannot resist his lusts because he wanteth wit neyther can hee doe what he woulde because hee is in bondage to a vvoman Through want of wit coÌ„meth much harme and by meanes of ignorance much good is left vndone VVhere there is no capacitie there perswasions are in vaine Socrat. It is better teaching the ignorant by experience then the learned by wisedom To rule without regarde to vrge without reason and to laugh immoderatlie are manifest signes of ignorance Ignorance in aduersity is a blessing in prossperitie a scorne in science a plague Hee that knoweth not how much hee seeketh doth not know when to find that which he lacketh There can bee no greater ignorance then presumption Ignorance is no excuse for faults sith wee haue power of knowledge It is better to bee vnborne then vntaught for ignorance is the roote of misfortune Pla. Ignorance is neuer known to be ignorance till it be married with knowledge There is no greater vengeance to be imagined then when valure ignorance are coupled together The ignorant man hath no greater foe then his owne ignorance for it destroyeth where it lyueth He is an ignorant Musitian that can sing but one song but he is more accursed that knoweth no vertue The onely ill in thys worlde is ignorance the onely good knowledge the latter leadeth the way to heauen the former openeth the gate to destruction Ignorance is a dangerous and spirituall lying which all men ought warily to shun Gre. Ignorance is a sicknes of the minde and the occasion of all error The soule of man receiuing and comprehending the diuine vnderstanding conducteth all things rightly and happily but if she be once ioyned with ignorance she worketh cleane contrary the vnderstanding is vnto the soule as the sight to the body From theyr lewde mother ignorance issue two daughters â—alshood and Doubt It is recorded that Pope Coelestine the fift deposed himselfe by reason of his ignorance Ignorance beleeueth not what it seeth He thaâ— is ignoraâ—t in the truth and ledde about with opinions must needs erre The Poets described one Tiphon an enemie to knowledge as a man puffed vp proude scattering all things by ignorance for there is great difference betweene the iudgement câ—ntentment sight and feeling of a learned mâ—n and one that is ignorant Ignorance is a voluntary misfortune Chilo Ignorance is the mother of errors The harder wee receiue our health because â—â— were ignorant that we were sick 〈…〉 l errors not let at the beginning â—â—â—â—ngeth oft times great and mightie mis 〈…〉 es The chiefest cause beginning of error is whâ— men imagin those things to please God which please themselues and those things to displease God whereat they themselues are discontented An error begun is not to be ouercome with violence but with truth Custome though neuer so auntient with out truth is but an old error Cyprian Hee that erreth before he knowe the truth ought the sooner to be forgiuen Cyprian A
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
armes legs only instruments of action but only it was intended the mind should imploy them There must not only be in a man a mind of charity but also distributing hands Ambr. Action is the matter of vertue honour By the actions of a good man vve adiudge alwaies the excellencies of his life An imperfect man by one perfit good action gaines a liberall name of goodnes Speech is one of the greatest actions which makes manifest the prudent vertues of the soule All newe actions seeme sayre though they be like a painted woman To keepe a friend certaine is a harder action then to get a friend Doe what thou wouldest haue doone vnto thee for indifferencie is iniustice Chilo Presumtious boldnes is a base action in the eyes of thy betters So loue as thou mayst hate so hate as thou maist loue and both without challenge VVill ought alwaies to be accounted an action Fire vvhich is hid acts greater violence theÌ„ that which breakes forth in flames The ende of euery thing is the tryall of the action Conscientia bene actae vitae multorumque benefactorum recordatio iucundissima est Exercitationes virtutum in omni aetate mirificos asserunt fruclus Of Prayse Defi. Prayse is an exhalting or lyfting vp to honour eyther the good parts we behold in others or those excellencies with which our eyes tickled by delight are inamoured THere be many that in words are ready to prayse that which is good and few that in works are willing to follow the same Ploti It is better to be praysed for true speaking then to be honoured for flattering and lying For a man to praise too much his own writings is nothing els but to giue men occasion to speake euill both of him and his works As it is seemely for a Philosopher and a wealthy man to praise the profits of peace euen so in his mouth it is vncomly to prate of the perrils of warre It is no lesse praise-vvorthy to deserue honour then to hold it Persit praise felicity consisteth in a contented life and a quiet death Solon Praise bestowed on an vnworthy person is a manifest signe of flattery Praise is a poyson to the ambitious man for it leadeth him beyond the scope of honesty Nothing deserueth commendation vnlesse it be vertuous Praise encourageth the spyrit to great and mighty things and nourisheth true vertue where it is begun Commendations maketh the labour light the wit studious and the hope rich Three things are commendable in a Scholler silence in his tongue diligence in his reading ciuility in his behauiour Commend nothing for the fairenes for the Lilly is vvhite but in stinketh nor for the bignes for mighty things are combersome but for the goodnes which maketh thinges vnapt conuenient apt things gracious He which often prayseth one abuseth himselfe confirmeth an error and prooueth in the end a lyer and hee which is praised becommeth a great deale more vaine Aug. Praise is the hire of vertue Cic. Too much praise is a burthen Xenophon The praise that Silla gaue to Cynna made him to commit periury It was most notable and memorable in Lucullus that being very young and before he sought any dignity in Rome he accused Seruilius Augur before the Senate vvho had detracted from his Fathers praise and honor Amongst all the praises of Lucullus â—ee deserued most by this aunswere I had rather said he deliuer one Romaine froÌ„ the hands of an enemy then enioy all the riches of mine aduersaries Pompey beeing growne to the height of his fortune and exalted by many praises victories was thus prettily checkt at his departing out of Athens Quantum hominem te esse nosti eatenus es Deus He that praiseth a man openly wil not stick to flatter him secretly Diog. To do good to the poore is a double praise because a double sacrifice one to God another to man Most praise-vvoorthy is the good nurture that can amend a bad nature Vertue begets prayse and prayse begets honour and authority Nothing is more vncertaine then praise for what one day giues vs another day takes away from vs. Tis greater praise to help the helplesse then to maintaine the needlesse In doing that we ought deserues no praise because it is duty Aug. Hee that abaseth a worthy man seeketh to eleuate his owne commendation It is meere vvickednesse to seeke prayse by counterfeited vertue If another man prayse thee yet remember thou to be thine owne iudge All things that are good haue euer the preheminence in praise and comparison As the shadoâ— followeth the body so praise followeth vertue Seneca Neuer praise any thing that is not commendable neyther disprayse that vvhich is praise worthy To be praysed of euill men is as euill as to be praised for euill dooing Bion. If thou wilt prayse anie man praise him for those thinges vvhich may neyther bee giuen him nor taken from him that is not for his faire house his goodly garments or his great possessions but for his vertue wit and perfit reason The prayse of our auncestors is a light to their posterity Salust VVhen they offered to Titus a crowne of gold together with great praises for taking Ierusalem he said that hee himselfe was not the Author thereof but God Neuer challenge to thy selfe the praise of other mens inuentions Aur. Hee that prayseth anie man because hee is a gentleman praiseth his parents also As they vvhich giue vnvvillingly seeme to haue but little themselues so they vvhich praise other men slenderly seeme desirous to be praised themselues It is a poynt of flatterie to prayse a man to his face Be neyther too hastie to praise nor too forward to discommend any Anachar There is no day so cleere but it hath some clowde nor any prayse so complete but it is subiect to the scandall of the enuious Si laus allicere nos ad recté faciendum non potest nec metus quidem á faedissimis factis potest auocare Cic. Laus vbi noua oritur etiam vetus admittitur Of Ayde Defi. Ayde generally is any reliefe or succour chiefely in our extreamities and is the greatest vpholder of ability when it is most weake and desperate SOrrow is so hard of beliefe that it refuseth all ayde imagining truth to be dreames and dreames to be truth Fatall is the ayde that brings vs to the assent of a crowne from vvhence men come not downe but fall downe The ouer-spreading pompe of ayde or might dooth darken weakenes and debace his violence The excesse of ioy and sorrowe neuer affords ayde vnto affliction no not so much as in words Sorrow makes silence her best ayde her best Orator Reuerent order vvill not ayde iniquity or preuart right Offences vrged in publique are made worser and expell ayde The show of iniustice aydes and agrauates despight The multitude which looke not into causes rest satisfied with any thing which is ayded by the Lawes He findes more then enough which findes
Qui bene ducit effecit vt recte euin ij quos ducit sequantur Flectitur obsequio curuatus ab arbore ramus Eranges si vires experiere tuas Of Opinion Defi. Opinion is a rule of the minde contayning our woe or pleasures it is borne of wind nurst with vnrest and brought vp onely with imagination OPinion makes men arme themselues one against another Opinion is one of the greatest pillars which vpholds Common-wealths and the greatest mischiefe to ouertrow them Pontanus Opinion proceeding from a firme discourse of reason purged from vanity is perfit iudgment He that followes opinion flies from rest VVhatsoeuer opinion perswades vs to bee perfit beeing once approued becomes most deceitfull Opinion is borne of wind and fedde with imagination iudging euer best of that it least enioyeth Opinion neuer iudgeth rightly of any thing as it is indeede but onely as it seemeth to be Opinion lyuing in hope pines in present and lacketh what euer it hath Opinion is the torment of the minde and the destruction of the body vainely promising that rest which could neuer be enioyed Opinion drawes on the ambitious vvith a vaine conceit of immortality making possible impossibility It is a token of a corrupt estate where there are many opinions and many Phisitions for the first is maintained by vnfaithfulnesse the last by idlenes and gluttony The variety of opinions among the learned begets both doubtfulnesse and feare in the ignorant Theophrastus The opinion of Iudges haue heapt sutes one vpon another and made them immortall Opinions makes euerie certaintie incertaine the cleerest thing obscure and the surest contract the easiliest vntied Opinion leaues mens actions open to the slaunders craft malice and polling of wicked Lawyers By opinions chiefely is maiesty and integrity of auntient iustice lost All sedition springs from opinion and all sedition is euill how honest soeuer the ground be pretended Opinion is the originall of disobedience disobedience is the beginning of fury The vnion and concord of opinions is the agreement and harmony of kingdoms The ground of the Romaine ciuill vvarres vvas the diuersitie of opinions betwixt the Nobilite and the Senate The strength of false opinion is of such force that it ouerthroweth the loue betwixt man and wife betwixt father and childe betwixt friend and friend and betwixt maister and seruant Demost. To know the causes of false opinions is the onely meane to breake the strength and root out the force of false opinion Profit honor losse and dishonor are foure causes of disioyned opinions Shame breeds variation in opinions yet not tumultuously or without order Great opinions alter not at one instant but leaue their strength by degrees by little and little except they be violent Dissimilitude being a diuersity of opinions in religion is cause of ciuill warre The diuersitie of opinions in subiects is most dangerous to estates and soueraignes Phocion Diuers opinions labour for diuers occurrents and theyr diuersitie is sildome satisfied It is impossible for any head to maintaine an opinion contrary to the members Amongst men that are honest and vpright in lyfe and lyue contented vvith theyr calling there neuer happeneth diuersity of opinious nor ciuill warres of religion Grauior et validior est decem virorum sententia quam totius multitudinis imperitae Cic. Vereor de viris doctis iudicare né quorum opinionem improbo illos videor improbasse Of Credulity Defi. Credulitie is a certaine ground and vnfained trust which wee repose in the obiect propounded to our imagination it is also the destruction of doubt and an animater of vs to those actions which we credite to be honest SO many men so many minds and so many minds so many beliefes Credite is a constant trust in such things as are spoken or couenaunted Credite is a figure of fayth or that vvhich fayth it selfe is and is breathed by the Spirit of God into the godly Beza Credite or fayth consisteth aboue al things in prayer and meditation True beliefe breedeth constancie in prosperity and patience in time of affliction A good lyfe cannot be seperated frō a good beleefe As persit hope and trust quickneth men to call vpon GOD so incredulity makes men fearefull and puls them from his seruice Beleefe fayles vvhere Gods truth stands incertaine The way to increase credite is first to haue credite The fruit of beliefe is made manifest by the loue we beare to our neighbours and by our patience in time of tryall True beliefe iustifieth and that iustification is our redemption Bonauen Credulous beleefes knyts together the ioynts of a Common-wealth Kingdoms vvithout beleefe are like vnto a mans breath vvhich vanisheth as soone as it is seene That mean which constituts cōmon weales preserues them faith first constituted them therefore faith vpholds them Credite without gyfts appertaining to credite is no credite All things belonging to happinesse consists in faith and credulity No man beleeueth willingly more then hee himselfe liketh Chrisost. No gold is so precious as a faythfull friend whom a man may boldly credit Mens credites should be better then debts for fayth should exceede oathes Slow beleefe is the hand-mayde of vvisedome S. P. S. Vnexercised credite is sickly and vnknown things are vnadmired Fayth built vppon any thing but diuinitie is dead fayth and like a frame that hath no substance or continuation The nature of desire is no easier to receaue beleefe then hard to ground beleefe S. P. S. From fayth comes feare from feare hate of sinne and from hate of sinne euerlasting saluation Ambrose In the greatest danger the greatest credite is best deserued Truth is the daughter of Tyme and guide to all goodnes Hee that through custome makes little account of his promise may sweare often and sildome be belieued Custome without credite is no better to be accounted of then an old error He is much his owne enemie that carelesly looseth his owne credite Credulity is the onely aduantage of honest harts S. P. S. It is as great a fault to beleeue euery one as to trust none Seneca True faith in God maketh innumerable strong champions and inuincible stomacks not onely towards death but also against all the most cruell deuises that can bee found to make death if it were possible more painefull then death Boetius Credite is of greater worth then friendship and friendship as worthy as may be Non patitur ludum fama fides oculus Non holocausta Deus sed corda fidelia quaerit Haec qui dona gerit lege beatus erit Of Secrecie Defi. Secrecie is a faythfull humour which strengthened by vertue concealeth in despight of misfortune those things which one knoweth may eyther profit his enemie or preiudice his friend or country HEe that knowes not vvhen to holde his peace knowes not when to speake Gold boyleth best when it least bubleth a flame pressed downe enforceth the fire to smother Pacunius Loue that is kept in secrete consumes in sorowes and the flames of fancie raked
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
to compasse all the worlde by wit and to destroy himselfe for want of wisedome As lyfe without learning is vnpleasant so learning without vvisedome is vnprofitable It is an auncient custome amongst vanities chyldren not to honor him that to the common wealth is most profitable but to reuerence him who to the Prince is most acceptable Thinke with consideration consider with acknowledging acknowledge with admiration S. P. S. Hee properly may be called a man that in his behauiour gouerneth himselfe like a man that is to say conformable vnto such things as reason willeth and not as the motions of sensualitie wisheth There is no man so iust nor of so cleane a iudgement that dooth not shewe himselfe fraile in matters which touch his owne interest Examples of the dead that were good doe profit men more to liue vvell then the counsaile of the wicked that be lyuing doe interre and bury all those that are now aliue Farre better it is to be a tennant of libertie then a Land-lord of thrall Hee that makes himselfe a sheepe shall bee eaten of the VVolfe Too much familiarity breeds contempt He that looseth fauour on Land to seek fortune at Sea is like him that stared so long at a starre that he fell into a ditch Small helps ioyned together wax stronger He is vnworthy to be a maister ouer others that cannot master himselfe Phocion A maister ought not to bee knowne by the house but the house by the maister A busie tongue makes the minde repent at leysure By repentance vvee are drawne to mercie without vvhose vvings wee cannot flye from vengeance VVhere the demaund is a iest the fittest aunswere is a scoffe Archim Tis better to doe well then say well Tis pleasant to play but displeasant to loose VVhen doggs fall a snarling Serpents a hissing and women a weeping the first meanes to bite the second to sting and the third to deceiue VVhere sinne is supported by authoritie men grovv worse and worse and vvhere punishment is restrained there insolency commaundeth the lawes A good VVoolfe will neuer hunt too neere his owne denne To know and not be able to performe is a double mishap Such as be borne deafe or blind haue commonly their inward powers the more perfit Hee that helpeth an euill man hurteth him that is good Crates VVheÌ„ that thing cannot be done that thou wouldest then seeke to compasse that which thou knowest may be brought to passe Contempt is a thing intollerable for asmuch as no man can thinke himselfe so vile that he ought to be despised Suddaine motions and enforcements of the minde doe often break out eyther for great good or great euill Homer Many men labour to deliuer themselues from contempt but more study to be reuenged thereof The eye can neuer offend if the mind wold rule the eye Fame shall neuer profit the wicked person nor infamy hurt the good It is more easie to allow wise counsaile then to deuise it Men ought as vvell to be thankfull for that vvhich they haue not as they haue cause to giue thanks for that which in their own possession they haue in keeping As things fall out so doth the common sort iudge esteeming things fondly by the euent and not looking on the cause Negligence in priuate causes are very dangerous Solitarines is the sly enemy that doth most seperate a man from doing well S. P. S. He that mindeth to conquer must be carefull Money borowed vpon vsury bringeth misery although for a time it seeme plesant For a short pleasure long repentance is the hier Xenocrates Priuate losse may be holpen by publique paines Immoderate vvealth causeth pride pride bringeth hatred hatred vvorketh rebellion rebellion maketh an alteration and changeth kingdoms The kinde of contemplation that tends to solitarines is but a glorious title to idlenes Liking is not alwayes the child of beauty Iealousie is the harbinger of disdaine S. P. S. All is but lip-wisedome that wants experience VVho will resist loue must eyther haue no wit or put out his eyes Prologenes Loue is to a yeelding hart a King but to a resisting a tyrant S. P. S. Shee is not worthy to be loued that hath not some feeling of her owne worthines Feare is the onely knot that harteneth a tyrants people to him which once being vntied by a greater force they all scatter from him like so many birds whose cages are broken S. P. S. Ambition and loue can abide no lingering Grosse capacities for that theyr ordinarie conceit draweth a yeelding to their greater haue not witte to learne the right degrees of duty S. P. S. No â—hraldome to the inward bondage The right conceite of young men is that they thinke they then speake wisely vvhen they cannot vnderstand themselues He that wil needs stirre affections in others must first shew the same passion in himselfe Things lost by negligence must be recouered by diligence Myson As rewards are necessary for well-dooers so chastisements are meet for offenders Vertue like the cleare heauen is vvithout clouds S. P. S. He that will blame another must first bee blamelesse himselfe especially in that matter which he blameth another for No outward vtterance can commaund a conceite Suspition breedeth care and the effects of cruelty stirre vp a new cause of suspition It is best dealing with an enemy when he is at the weakest Aurelius The better sort eschew euill for shame but the common people for feare of punishment Lawes not executed are of no value and as good not made as not practised It is better for euery man to amend one in dooing his dutie then euerie one to seeke faults in others vvithout amending errors in himselfe Things that are wrongfully gotten haue no certaine assurance Not as men would but as men may and as the nature of things doe require so should they deale VVhere flatterers beare rule things come to ruine Pompeius Such is the man and his manners as his delight and study is By diligence and paines taking all may be amended that is a misse VVhen things are in extreamity it is good to be of good cheere and rather indeuour to amend them then cowardly to faint and dispaire of all Negligence and vvant of care dooth cause much woe To thinke vvell and doe well ought continually to be kept in remembrance They that trust much to theyr friendes know not how shortly teares be dried vp Countries and states are the rewards of valiant and couragious personages God and Nature doth set all things to sale for labour Great is the value of order fore-sight to gouerne things well Discord want of knowledge causeth confusion Man can better suffer to be denied then to be deceaued Lingering is most lothsome when necessity requireth hast Quinâ—il The carefulnes of the vvicked quickneth the godly to looke about them All passages are open to the stout and valiant minded man Flying tales and flattering newes doe neuer good to any state Tis better to fight vvith an enemie at
crazed shyp by drinking in of vvater not onely drowneth herselfe but all those that are in â—er so a Ruler by vsing viciousnes destroyeth not himselfe alone but all others besides that are vnder his gouernment As ignorant Gouernours bring their countrey into many inconueniences so such as are deuilishly politique vtterly ouerthrovv the state Themist As truth is the center of religion so contrary opinions founded on euill examples are the corruptions of this vvorld and the bringers in of Atheisme As it becommeth subiects to be obedient to theyr Soueraigne so it behooueth that the King be carefull for the commodity of his Common-weale Sigism As there is no deliberation good that hangeth on delay so no counsaiâ—e is profitable that is followed vnaduisedly As that kingdome is most strongest vvhere obedience is most nourished so the state is most dangerous where the souldiour is most negligently regarded As no Phisition is reputed good that healeth other and cannot heale himselfe so is he no good magistrate that coÌ„mandeth others to auoyde vices and will not shun euill himselfe M. Aurel. As honour consisteth in our knowledge ability to punish not in our power to enioy it with many perrils so pollicy dependeth as much on dissembling things vvee cannot remedy as releeuing them by daungerous leagues As mild aunswers reconcile displeasures so bitter â—ests when they taxe too neerely and too truly leaue a sharpe remembrance behind them As the greene leaues outvvardly sheweth that the tree is not dry inwardly so the good works openly testifie the zeale of the hart inwardly Like as a gouernour of a ship is not chosen for his riches but for his knowledge so shold the chiefe magistrate in euery Citty be chosen rather for his wisedome and godly zeale then for his wealth and great possessionâ—s As liberty maketh friends of enemies so pride maketh enemies of friends As the goodnes of vvise men continually amendeth so the malice of fooles euermore increaseth Pythag. As they vvhich cannot suffer the light of a candle can much vvorse abide the brightnes of the sunne so they that are troubled vvith smal trifles would be more amazed in waighty matters As fire cast into the water is quickly quenched so a false accusation against an honest life is soone extinguished As the canker eateth and destroyeth yron so dooth enuie eate and consume the harts of the enuious As the sauour of stinking carrion is noysom to them that smell it so is the speech of fooles tedious to wise-men that heare it Solon As the wicked malicious person is most hardy to commit greatest crimes so is hee most cruell and ready vvickedly to giue sentence against another for the same offence As men eate diuers thinges by morsells which if they should eate whole would choak them so by diuers dayes we suffer troubles which if they should all come together they would make an end of vs in one day As sinne is naturall the chastisement voluntary so oft the rigour of iustice to be temperate so that the ministers thereof should rather shewe compassion then vengeance whereby the trespassers should take occasion to amend their sinnes passed and not to reuenge the iniury present Hermes As the knowledge of God ought not to be vnperfect or doubtfull so prayer should not be faint or slacke without courage or quicknesse Though the VVood be taken from the fire and the embers quenched yet neuerthelesse the stones oftentimes remaine hote and burning so the flesh though it be chastised with hote and dry maladies or consumed by many yeeres in trauaile yet concupiscence abydeth still in the bones Antist In all naturall thinges nature is with verie little contented but the spirit and vnderstanding is not satisfied with many things As after great stormes the ayre is cleere so after the floods of repentant teares the conscience is at quiet Seruaunts when they sleepe feare not theyr maister and they that be bound forget theyr fetters in sleepe also vlcers and sores leaue smarting but superstition alone vexeth a man when he sleepeth As darnel springeth vp among good wheat and nettles among roses euen so enuy groweth vp among vertues Theopom As the leaues of a booke which is sildom vsed will cleaue fast together euen so the memorie waxeth dull if it be not oft quickned Like as an Adamant draweth by little and little the heauie yron vntill at last it be ioyned with it so vertue and vvisedome dravve mens minds to the practise thereof The man that bringeth an infirmed body to any kinde of voluptuous delight is lyke him which bringeth a broken shippe into the raging seas As a vessell cannot be knowne whether it be whole or broken vntill it haue liquor in it so can no man be knowne what hee is before he be in authoritie Isocrates They which goe to a banquet onely for the meates sake are like them vvhich goe onely to fill an emptie vessell As Phisitions with their bitter drugges doe mingle sweet spices that the sick patient may the more willingly receiue them so ought bitter rebukes to be mingled with gentle admonitions that the offender might be the better brought to amendement As it is great foolishnes to forsake the cleere fountaines and to drinke puddle vvater so it is great folly to leaue the sweete doctrine of the Euangelists and to study the dreames of mens imaginations As the body of man by nature is mortall lumpish heauie delighting in those things which are visible and temporall and alwayes of it selfe sinketh downward so the soule being of a celestiall nature violently enforceth her-selfe to flye vpwarde and with all her might striueth and wrastleth continuallie against the heauie burthen of the earthly body wherin she abideth despising those things which are mortall and onely desiring things permanent and immortall As sight is in the eye so is the minde in the soule Sophocles As desire is glad to embrace the first showe of comfort so is desire desirous of perfit assurance S. P. S. Vt ad cursum Equus ad arandum Bos ad indagandum canis Sic homo ad duas res intelligendum et agendum natus est quasi immortalis Deus Vt ager quamuis fertilis sine cultura fructuosus esse non potest sic sine doctrina animus Of Brauery Defi. Brauerie is a riâ—tous excesse eyther in apparrell or other ornament it is also a part of pride and contrarie to decencie and comlinesse EXcesse of brauery brings a man of much wealth quickly to pouerty Pride ioyned with many vertues choakes them all They that rather delight to decke their bodies then theyr soules seeme men rather created for theyr bodyes then theyr soules Excesse in vanity hath neuer end Theft or violent death euer waiteth at the heeles of excesse They neuer can be carefull to keep a meane in husbanding other mens wealth which are carelesse in bestowing theyr owne substance vpon excesse To spend much beyond power and hope much vpon promises make many men beggers which were
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
the study and searching of knowledge and vvisedome By hearing not seeing vvee come to the knowledge of truth Bernard Hearing is the preparation of the sight Ber. That which the eye seeth the hart is often greeued at The sence of the eyes aunswereth to the element of fire Nihil est difficilius quam á consuetudine oculorum mentis aciem abducere Totius hominis debilitas est occulos perdidisse Hearing THe eare tryeth the vvords as the mouth tasteth meate To vvhom soeuer at the first the sence of hearing is denied to them the vse of the tong shall neuer be graunted As a stone cast into the water maketh many rounds so a sound which is begotten in the ayre hath his circles vvhich are multiplied vntill they come to the eare Arist. The eares of a man the eares of an Ape are not to be moued Plinie writeth a wonderfull example of the sence of hearing that the battaile which was fought at Sybaris the same day was heard at Olympia the places being aboue fiue hundred miles distant Nothing is more pleasant to the eare then variety The sence of hearing is aunswerable to the element of the ayre Qui audiunt audita dicunt qui vident plane sciunt Auris prima mortis ianua prima aperiatur eâ— vitae Bernardus Smelling THe sence of smelling is meerely conioyned with the sence of tasting The sence of smelling is not only for pleasure but profit Sweet smells are good to comfort the spirits of the head vvhich are subtile and pure and stinking sauours are very hurtfull for the same Albeit euery thing that smelleth vvell hath not alwayes a good taste yet what-soeuer a man findeth good to his taste the same hath also a good smell and that which is found to haue an ill relish the same hath also a badde smell This sence of smelling agreeth with the aire and fire because smells are stirred vp by heate as smoake by fire which afterward by meanes of the ayre are carried to the sence of smelling Non bené olet qui semper olet Odorem morum fama dijudicat colore conscientiae Bernardus Tasting THe sence of taste is that sence vvhereby the mouth iudgeth of all kinds of taste The iudgement of taste is very necessarie for mans life and especially for the nourishment of all liuing creatures because all things which the earth bringeth forth are not good for them Taste as is sayde before of smelling is not onely for pleasure but also for profit This sence of tasting aunswereth to the element of ayre Intellectus saporum est caeteris in prima lingua homini inpalato Gustus mecratum inuitat Euripides Touching THe sence of touching aunswereth the element of the earth to the end it might agree better vvith those things that are to be felt thereby The vigour and sence thereof ought to be close together and throughout and such as taketh more fast and surer hold then any of the rest The sence of touching although it be the last yet is it the ground of all the rest Arist. One may liue vvithout sight hearing and smelling but not without feeling Sensuum ita clara iudicia et certa sunt vt si optio naturae nostrae detur et ab ea Deus aliquis requirat contentané scit suis integris in corruptisque sensibus an postulet mâ—lius aliquid non vidiam quod quaerat amplius Cic. Nos Aper auditu Linx visu Simia gustu Vultur odoratu nos vincit Aranea tactu Of Children Deâ—i Our chyldren are the naturall and true issues of our selues of the selfe same mould temprature begot by the worke of nature and made by the power of the Almighty CHildren are a blessing of God bestowed vpon man for his comfort Chyldren according to theyr bringing vp prooue eyther great ioy or great greefe to their parents He is happy that is happy in his children VVhen we behold our children wee see a new light Theocritus A good sonne is a good Cittizen Stobaeus That child is not bound in duty to his parents of whom he neuer learnt any vertuous instruction VVhatsoeuer good instructions chyldren learne in theyr youth the same they retayne in their age No error giues so strong assault as that which comes armed with the authority of parents S. P. S. The wicked example of a Father is a great prouocation of the sonne to sinne Nothing is better to be commended in a Father then the teaching of his children by good ensample as much as by godly admonition Children by theyr lasciuious and vngodly education grow in time to be persons most monstrous and filthy in conuersation of liuing The fault is to be imputed vnto the Parents if chyldren for vvant of good bringing vp fall to any vnhonest kind of life As those men vvhich bring vp horses vvill first teach them to follow the bridle so they that instruct chyldren ought first to cause them to giue â—are to that which is spoken Men ought to teach theyr children liberall Sciences not because those Sciences may giue any vertue but because theyr mindes by them are made apt to receaue any vertue Seneca Those children vvhich are suffered eyther to eate much or sleepe much be commonly dull witted and vnapt to learne As waxe is ready and plyant to receaue any kinde of figure or print so is a young childe apt to receaue any kinde of learning The youngest plants vvell kept become great trees and children vvell brought vp most worthy men The childe that hath his minde more constant then his yeeres yeelds many hopes of a staied and toward age Hee that corrects his sonne and brings him vp in awe giue his sonne an example how to bring vp his own children afterward in humble obedience Children are soone pleased and soone displeased He that letteth his sonne runne at his owne liberty shall finde him more stubborne then any head-strong Colt when he commeth to be broken The best way to make thy children to loue thee vvhen thou art olde is to teach them obedience in their youth VVoe be to those parents vvhose children miscarry through want of good education Nothing eyther sinketh deeper or cleaueth faster in the minde of man then those rules which he learned when he was a child The sonne cannot but prosper in all his affaires vvhich honoureth his parents with the reuerence due vnto them VVhen thy father vvaxeth old remember the good deeds he hath doone for thee when thou wast young Thou hast liued long enough if thou hast liued to releeue the necessity of thy father in his old age The lawe of nature teacheth vs that vvee should in all kindnes loue our parents The child is bound vnto his fathers will Those chyldren that denie dutiâ—ull obedience vnto theyr parents are not vvorthy to liue Solon made a law that those parents should not be releeued in their old age of their children vvhich cared not for theyr vertuous bringing vp He is a wretched father that bringeth a
sound of harmonie is made which reioyceth the spirits vnloadeth griefe from the hart and consisteth in time and number THE most commendable end of musick is the praise of GOD. Disagreeing musick and vaine pastimes are the hinderances of delight The brutish part of the soule depending of the feeding beast vvithout reason is that which is pleased and ordered by soundes and musicke Musick is fitter for funeralls then feasts rather meete for passions of anger then dalliance and delight Eurip. Musicke vsed moderatly like sleepe is the bodies best recreation Loue teacheth musicke though a man bee vnskilfull Plutar. Musick is the gyft of God The better musicke the more delighted in To sing well and to lyue ill is abhominable before God Nothing rauisheth the minde sooner then musick and no musicke is more sweete then mans voyce There is no lawe to be compared with loue nor any Art to the Art of musick The ignorance of musick hindereth the vnderstanding of the scriptures August One day takes from vs the credite of another and one musick extinguisheth the pleasure of another Musick and pleasure are euer counted best when they cost deerest Musick ouercommeth the hart the hart ruleth all other members Beautie is no beautie without vertue nor musicke no musicke without Art Musick is a comfort to the mind oppressed with melancholie Diuersitie and change is Natures chiefest musicke That musicke looseth most his sounde and grace which is bestowed vpon a deafe man It is impossible with great strokes to make sweet musick Patience exceedeth knowledge musick begetteth patience The loude sound of Drummes and Trumpets is counted a Captaines vvarfaring musicke Musicke which comforts the minde hath power to renue melancholie Eurip. Shame and danger are prides musitians Hope is grieâ—es best musick and ouercomes the desires of the soule Musicke ouer our soules is both Queene Mistresse All things in this world is but the musick of inconstancie All thinges loue theyr likes and the most curious eare the delicatest musick Too much speaking hurts too much galling smarts and too much musicke gluts and distempereth Musick is the world of sciences for it imbraceth all discipline without which it cannot be perfit Architas inuented a certaine musical instrument to stay the running with of chyldren Youth ought to exercise themselues in musicke and to employ theyr time in those harmonies which stirre vp to commendable operations morrall vertues tempering desires greedines and sorrowes forasmuch as musicke consisteth in certaine proportions and concords of the voyce Musick is the Load-stone of fellowship the cheerfull reuiuer of dulled spirits the sole delight of dauncing Siluestres homines sacer interpresque Deorum Caedibus et faedo victu deterruit Orpheâ—s Dictus ob id lenire tigres rabidosque leones Vt quidam magnetes ferruÌ„ attrahunt at Theamedes qui in Aethiopia nascitur ferrum abigit respuitque Ita est musices genus quod sidet affectus est quod incitet Of Dauncing Defi. Dauncing is an actiue motion of the bodie which proceedeth from the lightnesse of the hart iudicially obseruing the true time and measure of musicke TIme Dauncing are twinnes begot together Time the first borne beeing the measure of all mouing dauncing the mouing of all in measure Dauncing is loues proper exercise Dauncing is the child of musick loue Dauncing lyke Loue his Sire whom paynters make a boy euer flourisheth in lustie youth Loue brought foorth the three Graces vvith hande in hande dauncing an endlesse round and with regarding eyes that still beware that there be no disgrace found among them Ganimede Hebe and the nine Muses ryde on the Zodiack for pleasing loue vvith dauncing Bacchus taught the people of East-India to honour heauen and heauens great rouling eye with daunces Duncing is the faire character of the worlds consent the heauens great figure and the earths ornament The virgins of Basill on the festiuall dayes vse to daunce publiquely without the company and leading of men and to sing chast songs And by this meanes effeminacie idlenes and lasciuiousnesse beeing auoyded they become the mothers of vvell knit and manly chyldren Ramus King Dauid to shew his cheerefull hart for the returne of the Arke daunced before it Pirrhus play which he inuented in Creete for the souldiours to exercise themselues in Armes wherein he taught diuers iestures and sundry shyfts in mouings whence first proceeded much the vse of warres was a kinde of dauncing in Armes as Dionisius Halicarnassaeus in his 7. booke testifieth The Ethiopians vsed songs of diuers tunes and dauncing before they went to warres The dauncing of Herodias daughter cost Iohn Baptist his head Progne the wife of Tereus in a daunce dyd finde fit time and place to murther her sonne Itis VVhen the Mermaides daunce and sing they meane certaine death to the Marriner VVhen the Dolphins daunce some dangerous storme approcheth The soberer and wiser sort among the heathen haue vtterly disliked dauncing and among the olde Romaines it was counted a shame to daunce Dauncing is the chiefest instrument of ryot and excesse Salust No man beeing well in his wits wil daunce neyther will an honest man daunce openlie if he might get thereby very great inheritance Cicero Semphronia a Romaine Lady although fortunate in husband chyldren famous for her knowledge in learning yet was blemished with note of lasciuiousnes for more then necessary expertnes in footing a daunce Plato and Aristippus beeing inuited to a banquet of Dionisius being both by him commaunded to array themselues in purple and to daunce Plato refused with thys aunswere I am borne a man and know not how to demeane my selfe in such vvomanish effeminacie Aristippus arrayed himselfe in purple prepared himselfe to daunce with thys aunswere At the solemnities of our Father Liber a chast minde knoweth not hovve to be corrupted Clisthenes King of Sicyon hauing a daughter marrigeable commaunded that it should bee proclaimed at the games of Olympus that he that would bee counted Clisthenes son in lawe shoulde within threescore dayes repaire to Sicyon VVhen many wooers had mette together Hippoclides the Athenian sonne of Tisander seemed the fittest but when as hee had trode the Laconique and Attique measures and had personated them with hys legs and armes Clisthenes stomaking it sayd O thou sonne of Tisander thou hast daunced away thy marriage Albertus the Emperour father of Ladislaus was wont to say that hunting was the exercise of a man but dauncing of a woman Fredericke the thirde Emperour of Rome would often vse to say that hee had rather be sicke of a burning Feauer then giue himselfe to dauncing Alphonsus that most puisant King of Aragon and Sicily was wont to taxe the French men of great lightnes who the more auncicient in yeres they waxed the more they delighted themselues vvith vaine and franticke dauncing The same Alphonsus when he had beheld a woman daunce very lasciuiously and impudently Behold quoth hee by and by Sybilla will deliuer an Oracle
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
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
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