to the disgrace of nature Beauty that breedeth loue is the forgetfulnesse of reason and their wits are troubled with the studie of idlenes Beauty in a strumpet is a faire ripened fruit to please the eye but if it be rotten at the hart it cannot relish the taste Beauty of women ouercomes the weaknes of husbands whereupon Themistocles son merily vpon a day brake out into this pretie speech touching his mothers power in the state What I will my mother will what my mother will Themistocles vvill and what Themistocles will the people of Athens will Beauty is one of the three things that alters the condition and nature of man for Aristotle obserued that pride women and wine ouercame all the world Beauty of Apame in Esdras ouerawed Darius greatnes For as hee tooke her in his armes to gaze vpon shee would take the crown off his head to play withall sometimes putting it on her owne and then againe on his Beauty is held a diuine grace and of the ancient Phylosophers much esteemed For Socrates named it the tyrant of short time Plato a priuiledge of nature Theophrastus a silent deceit Theocrites a delightful hurt Carneades a solitarie kingdom Domitius said nothing was more gratefull Aristotle a tongue-tied eloquence Homer the glory of nature and Ouid a grace of God Beauty of the world pleaseth the eye of nature but the contemplation of heauen rauisheth the soules of the Elect so that there is great difference in outward and spirituall beauty Beauty and comlinesse euen make beasts proud for when a horse is young vvell shaped perfectly managed and richly adorned he is as proud of his own beauty as his master that hath him to serue his turne Beauty of a new house may consist in outward building faile in seruiceable continuance when an old Castell is stronger for defence and will endure to the owners profit Beauty of the proudest is momentary for age sicknes are her enemies that many times they preuent her ostentation with vntimely accidents Beauty sooner ouercommeth old men then enflameth youth for old wood doth sooner burne then greene sticks But then it is strange how ridiculous they make their grauity which should rather be imploied to study in bookes for wisedome then looke on babies for recreation Beauty of a curtisan is a meere trap to deceiue one and a worse danger for the one peraduenture catcheth but our goods or bodies but the other rauisheth both our senses and harts Beauty is a very Lamia of wit for Samocratius Nigidius and Ouid writ many bookes of the remidies of loue and vsed none themselues So they all three died persecuted and banished not for those offences they committed in Rome but for the loues they attempted in Capua Beauty of curtizans cannot be auoided but by flying the conuersation and eschewing the occasion for in causes of loue wee doe see many escape that absent themselues but very few that tary abide it Birth Birth to the bodyes life doth entrance giue And Death vnto the soules then die to liue BIrth bringeth life into light a good life is better then a learned for hee knoweth enough that from his birth keepeth an vnspotted conscience Birth is like a messenger of gladsome tydings for how euer the night may be full of sorow yet ioy commeth in the morning that a man-child is brought into the world Birth life enioy the vse of sence but the soule hath the vse of reason and therfore as the reasonable soule is more precious then life so ought the life to bee spent to prouide and regard for the soule Birth bringeth vs into a laborinth of sorowes and therefore not to bee loued when death is but a short paine and therfore not to be feared Birth and life full of offences make men miserable but to die vnfaithfull is vnpardonable 〈…〉 to be borne to destruction and 〈◊〉 to die 〈◊〉 then liue without 〈◊〉 but when a happy life and godlie end conclude our time then is the soule at rest Birth is the cause of life in this 〈…〉 cannot warrant how long For 〈…〉 life is but a span and the continuance but a shadow so that nothing is so vncertaine as life nor so sure as death Birth setteth the loome of life 〈…〉 whereon we 〈…〉 many daies and many dangers Birth is the cause of 〈…〉 of many fathers yet 〈…〉 who is the 〈…〉 answered the 〈…〉 lies of which 〈…〉 the world Birth and 〈…〉 thinke of any 〈…〉 remember 〈…〉 is a meere birth 〈…〉 Birth of friendship 〈…〉 kindnes so that 〈…〉 dies loue and 〈…〉 Benefits Vnthankefull men hurt others for they let The hand of Grace to pay kind Natures debt BEnefits without all exaction require all thankfulnesse we must therefore blesse God for his bounty be ioyfull in his mercie and faithfull in our loue toward him for both Benefits haue sometimes a taste of bribery and there is a fault both in the giuer receiuer if honour be thereby purchased Benefits of magnificence are not measured by the smal desert of the receiuer but the noble bounty and disposition of the rewarder so Alexander giuing a citie to an inferior person who thought it ouermuch for his merit answered him that though it was too much for him to receiue it was not too much for Alexander to giue Benefits growe weary euen in common passages when men bee ingratefull but to make comparisons for good turnes breedeth an euerlasting hatred Benefits that are weake make a mans trauaile greeuous and when they seem wrested perforce they lose a grace in their acceptation whereas a timely reward is like raine to a barren land or a pleasant shewer in a distempered drought Benefits haue an excellent sound in their signification Etimologie for being deriued of bene-faciens or doing well they must needs do well that bestow good turnes as they doe not amisse that deserue them Benefits makes beasts remember their benefactors For in the story of Andronicus the slaue when he was to be cast into the Lions denne at Rome the principall and strongest amongst them not onely abstained from hurting him himselfe but kept others apart from any outrage against him And this was the cause this Lion he had healed long before in Affrica when he ran from his M r. and hid himselfe in his caue which now remembred him in requital in Rome when he was there to be deuoured The story is in Aulus Gelius and enlarged by Gueuara in his Epistles Benefits bestowd without desert shew some want of iudgement but receiued without requitall or thankfulnesse absolutely conclude an vnmannerly and ill conditioned man Benefits in time are the true blessings of friendship otherwise they may come when wee need them not and so lose the grace of acceptation or too too late and so lose the life of their effects thus an early frost is ill for fruit and great raine noysome in haruest Benefits from God are blessednesse in this life and eternitie hereafter
vaine promiser idle protester seruant of folly and scholler of deceit for in one word he neither performeth what hee commonly sweares nor remembers in absence what hee hath formerly protested so that his oaths and words are like smoake and aire and his deeds and actions meerly shadowes and farre from substance The fantastick courtier is an antick inuentor of fashions and so subiect to newfanglenes that ere a sute of apparell is worne on his backe hee is deuising another to please with varietie A courtier is not a name incident to euery one that followes the remooues for so you shall haue many sluttish groomes and slouenly vnder-seruants but is appropriat to such as either are voluntary for the Kings honour or their owne preferment or in place of eminence fit to attend on men and women of Honor. A courtier is sometime taunted with the tearme of effeminate and carpet Knight because they know not how to tread but on rushes of a chamber nor where to bestowe themselues but on a beds side or wanton places of rest A courtier must needs be hansome in apparrell neither ouer-garish nor ouer-plaine but orderly comely and extraordinarily fashionable according to some priuat occasions or publique solemnities A Courtier must be seruiceable to Ladies women of Honour dutifull to high officers gracefull amongst Councellers pleasant amongst equalls affable to inferiors and curteous to all A courtier depending on a faction in pallace is like a man that laggeth on a cart going vp an hill which if hee hold fast will in time draw him vp with the same but if it roule downe the hill hee must either let goe his hold or sinke to the bottome with it A courtier hoping for preferment by order of seruice must not onely giue attendance accordingly but endure with a great deale of patience yea somtime with despight to see an inferior person preferd before him A courtier is sometimes terrified with wants and losses of time for wee commonly say A young courtier and old begger therefore it is wisedome to preuent the worst and policie to prouide before wants knock at the dore indeed The meaner courtiers life may many times be resembled to Humble-bees which flie abroad the pleasant fields all day and then retire to a cowshard at night so they frequent the pallace and sometimes are in presence of the King but how they lie and rest in their lodging it is pittiful to relate and barnes stables are good resting places Courtiers are bad pay-masters and vvhen the money is once in their purses it is hardly got out againe For how euer they sweare and protest they dispence with the time make their creditors attend their leisure A Courtiers life is as bad as the Merchants for he trauels and leaues his wife at home longing for the end of a progresse and this takes a long iorney and cannot return when he would in both discontinuance doth many times diminish loue and while their husbands are troubled with the affaires of the world their wiues are delighted with the pleasures of their bed A courtier scorneth to be counted vnciuill yet esteemeth it a grace to bee braue and high minded so that wheÌ„ pride is in fashion men may be vicious wheÌ„ familiarity breeds contempt it is an error to be humble thus are Courtiers the corrupters of vertue and mock-apes of time Courtiers are companions of souldiers and how-euer they are curious and dainty in the pallace they are noble and brauely disposed in the field Courtiers are companions with Schollers for without learning obseruation they cannot practice humanitie and good manners and vnlesse they study and read histories they will faile in discourse conuersation the principall end of a courtiers life A Courtier Citizen are many times eye-sores to one another so foppish vve are by custome that we thinke derision a kind of vertue Thus when a Gentleman reprehends his seruant hee threatens him with playing the merchant with him when the trades man vpbraides his he saies he hath serud him like a gentleman So fares it with the women She is but a Lawyers Lady saith the Citizen she is but a London Lady saith the Lawyer Again These Merchants are cutthroats cryes the Courtier These Courtiers are cosoners complaines the Merchant Courtiers of the vainer sort are puzzeld in amorous encounters and a crosse answer of their Mistres crosseth the armes hangs downe the head and puts a willow branch in the hat-band Againe a dissembling looke raiseth a feather of her colours cuts the footcloth as her â—ut-worke and sets an Embleme on his Pages liuery Clergie You cannot knowe me by my sable weede If lust and riot in my bosome breede CLergy men are at this instant the subiect of all discourses because some of them doe resemble Physitians who prescribe their Patients thin diet and barlie water when they eate themselues high nourishing meates and drink good wine so they admonish vs how to liue what to forbeare wherein to continue and teach a way to serue God but are licentious in their own example and run all the course of violent and vicious behauiour Clergy men are sometimes so corrupted that I haue known such as will not preach in haruest because they are busied ouer-troubled may not preach out of haruest because they goe visitations nor cannot preach at others times because they doe not study nor dare not preach at all times for weakening their bodies and disquieting the auditory Clergie men if they be ambitiously bent beeing once beneficed are neuer contented but suppose them-selues seated on a staire of degrees which leadeth to a roome into which they must goe and thus they ascend higher higher as they still sue for better place and better Clergy men of the common sort suppose they liue sufficiently religious if they obserue morning euening prayer on Sondaies read an Homelie come to Church receiue the Easter offrings and keepe the orders prescribed in their canons but neither examin their own liues to amendment of their manners nor endeuour the reformation of their neighbours by their good words or good examples Clergy men that liue religiously according to their profession are worthy of their liuing and maintenance For if the Physitian that cures the body must haue a fee surely he that saueth the soule deserues a reward Clergy men are some way resembled to burning tapers who consume themselues to light pleasure others so should they weary themselues and tire out both body and minde to bring the ignorant to vnderstanding Clergy men haue beene and are many times so ignorant that both Prophets and Apostles haue cried out with our Sauiour If the blind lead the blind they must both fall into the ditch and if they vvhich should direct vs out of the path of damnation are vnskilful Pilots how is it possible to follow them in vncertaine courses Clergy men discredite their profession and and make euen rascalls vilipend it when
especially the female will not abuse one another in an vnnaturall or vnseasonable sort Lechery is an inward infection for all other sinnes are without the body but this is an offence against a mans own body Lechery is a filthinesse of such beastly varietie that men may sinne with men women vvith vvomen man may sinne by himselfe by and with his owne wife with beasts in abhominable prostitutions with their own blouds and kinred in incestuous maner with other mens wiues in adulterous copulation with all sorts in filthy licenciousnesse and in all both abuse GOD and confound themselues in body and soule Lechery corrupted the vprightnes of Lot weakened the strength of Sampson befooll'd the wit of Salomon prophan'd the holinesse of Dauid confounded the peace of Israel brought a curse on Baal Peor for seducing the Iewes Lechery weakneth the body shortneth the life corrupts the mind impouerisheth the state infameth the credit dulleth the vnderstanding dampeth the hart and damneth the soule Lechery is so fearefull a temptation that as a Father of the Church writes Paul was stung with the loue of a virgin which followed him in the seruice of Christianitie how then can a man be safe alone with a bad woman but he shall fall into the snare of the diuell And if the choice Apostles haue entred this combat of concupâ—scence how shall worldly men and obsceane liuers preuaile in the same Lechery after Aristotle and other Phylosophers is the ruine of the body the abridgment of life the corruption of vertue the breach of the law and the effeminating of manhood Lechery named the first whore made the first â—â—ckold brybed the first bawde and bred the first bastard Lechery was begot by ease and idlenesse is maintained by pride and wantonnesse decaies by want and weaknesse and dies in shame and filthinesse Lechery is an enemy to virginitie the death of honesty the breach of amity and the nurse of iniquitie Lechery is remedied with fasting and the body tamed with exercise and if a man would be continent hee must auoide the occasions and meanes of the act Lechery is naturally attended with shame and feare for the violentest man in his ragingest heat would be loath to be seene and afraid to be known in such an vnlawfull action Lechery will proue an vnprofitable plea in Gods law for if he could not be excused that said he had maried a wife and therefore could not come hee cannot be excused that is with a whore and therefore wil not come Lechery makes age doat youth mad a seruant a commaunder a free man a slaue a foole ciuill a woman impudent a valiant man temperat a coward valiant a beast fond and a tyger milde Lechery breeds a painfull pleasure a woful repentance a miserable delight and hellish reward Lechery is in plaine tearmes extreame lust vnlawfull loue brutish desires beastlie wantonnesse and the itch or scab of old concupiscence so that when a lasciuious man hath as it were no abilitie to sin yet the polluted hart hath a good will to bee sinning Lechery rauished Dina deceiued Iuda with Thamâ—r destroyed Gomorrah traduced Ammon murdered Vriah wrought folly in Israel and brought fiery serpents into the host Loue. Oâ— loue alone depends Gods royall law That is when loue of God doth stand in awe LOue breeds awfull subiection and willing obedience without murmuring or questioning Loue is a hidden fire a pleasing wound a sweet poyson a bitter sweet a delightful disease a pleasant punishment a flattering death Loue which is vnhonest ends in a thousand sorrowes and trauailes for many times if the woman doe not dissemble play false â—nd impouersh one yet doe men become wounded watched abhorred flowted defamed and bepilled Loue of Princes glads the heart of the subiects and when the reward of vertue is not delayed then is vertue proud of good gouernment â—oue is the ioy of the heart as faith is the salue of the soule Loue of many like a diuided flame or streame is weakened by diuision but hee that loues not at all is of a strange condition and cold constitution Loue can sometimes yeeld no reason euen in sensible men as hate no measure in an inraged humor Loue maketh a man hansome that peraduenture cannot reach to pride and teacheth him ciuilitie that otherwise vvanteth common humanitie Loue breedeth melancholy and melancholy requires solitarinesse and solitarinesse setteth the thoughts on worke but wisedome preuenteth the mischiefe and maketh exercise a dispeller of wantonnesse Loue is commonly both praised and possessed by constancie but feare doth frustrate all desire and is indeed loues onely enemie Loue is in his glory when it is enamoured on vertue but where beauty bewitcheth reason there is a base and vsually an vnlucky passion Loue hath a language in silence which is rather seene in action then protestation Loue thy wife as thy selfe thy children as of thy selfe thy friend next to thy selfe but GOD aboue thy selfe Loue trusteth our wiues with life our friends with our goods our kinred vvith our liberty the common-wealth with our honour and the Diuines with our soules but God is to be trusted in all ouer all Loue that makes ones head a cushiâ— for his Mistris feet shewes that hee findes more force in her eyes then in his ownâ— hart Loue with ielousie and a mad man are cosin germanes in vnderstanding for questionlesse loue is a madnes and then had Bedlam need to be a great house for hee that neuer was in that predicament is either blind or babish Loue and the cough and a woman with child can hardly be concealed Loue is happy where eyes speak harts answer and faith is firme Louers that are eager and affectionate are like fighting hennes who in hope of victory thinke they haue spurres on their heeles Loue that is wanton breeds but losse of time and malicious humours bring the soule to destruction Loue not without a cause and leaue not a sure hold for affection may be deceiued and fortune is faithlesse Loue is painted like a Chimera which was a monster according to Fulgentius with three heads the fist a Lion the second a Goat the third a serpent signifying that loue was fierce and proud as a Lion in the beginning libidinous and luxurious like a Goat in the midst and in the end full of poyson like a Serpent Loue of goodnesse begins in the loathing of euill as the declining from good breeds inclination to ill but both good and ill cannot agree in a godly soule Loue hath not her perfect obiects or best conditions if men loue the world which is so full of deceitfull flatteries or their owne humors which draw men into many dangers or themselues more then their neighbours or God not more then themselues Loue relieueth the miserable and sendeth soules to heauen maketh the beautie of the Church to shine and taking the name and effect of charitie is the pathway to saluation Loue is not loue but sorow not mirth
but displeasure not â—aste but torment not recreation but confusion when in the enamoured there is not youth libertie and liberalitie Loue according to the world enstructeth young men to serue the liberall to spend the patient to suffer the discreet to haue skill to talke the secret to keepe silence the faithfull to gratifie and the valiant to perseuer Loue the Bee for her hony and allow her a good hiue but trouble not her labours lest her sting be vnpleasant Loue is seene euen in creatures void of reason for the Pellicane makes her breast bleed yea sometimes to death to feed her young and the Stork is not vnkinde to feed her old one in age Loue of all passions is the sweetest and treason of all villany is the vildest Loue in youth is full of kindnes in age ful of trouble in folly full of vanity in ielouâ—e full of frenzie and in necessity ful oâ— misery Loue was an old nothing to exercise wit in idlenesse and is now a new nothing to feed â—olly with imagination Loue is begotten by the eyes bred in the braines walks in the tongue growes with the flesh and dies in an humor Loue doth trouble wit hinder Art hurt nature disgrace reason lose time spoile substance crosse wisedome serue folly weaken strength submit to beautie and abase honour Loue is wills darling patience triall passions torture the pleasure of melancholie the play of madnesse the delight of varieties and the deuiser of vanities Loue is the virgins crack the widowes crosâ—e the bachelers bane the maried mans purgatory the young mans misery and the ageds consumption a fained god an idle fancy a kinde of fury in some a frenzie Loue is the abuse of learning the ground of enuy the stirrer of wrath the cause of mischiefe the disquiet of the minde the distracter of the wit the disturber of the senses and destruction of the vvhole man Liberty I rather had abroad my selfe engage Then with the Larke liue in a golden cage LIberty is such a priuiledge of nature that the bird had rather flie in the open fieldes then sing in a siluer cage or princely banqueting house from which euen with gladnes if an escape can be made she flieth away Liberty hath bin so precious euen amongst Cities and Countries that many of them haue destroied themselues rather then be subiect to their conquering enemies Witnes Numantia who from her ancient originall of Greeks and immitation of their honorable maintaining their liberty set fire of all they had and after killed one another Liberty is so sweet a delight that it hath made kingdoms forsworne and Princes breake their vowes which necessity enforced witnes al the tributs that France England Denmarke and other Countries haue payd to one another and for vvhich whole Armies haue been leuied battailes fought thousands slaughtered Cities deuasted Countries ouer-runne and people brought to ruine and all to maintainâ— their libertie Liberty hath caused many rebellions and taught great Princes admirable lessons of magnanimitie For when Zenobia Queen of Palmira had lost her husband Odenatus shee raised warres in Syria against the Romans to maintaine her liberty but at last ouercome by Aurelianus the Emperour and carried in tryumph to Româ— shee there died in sorow for the losse of her libertie Liberty is a bewitching pleasure for it bringeth vs to pouerty for rather theâ— vvee will take paines or serue in some honourable attendancie we will be idle as vagabonds and abuse libertie in wicked and abhominable liues Libertie is cause of all disorder for if the licencious be not restrained by law terrified from offending by punishment and detained in obedience by denialâ— of libertie they would runne at randome to all vices and set open a larger fielde of intemperancie Liberty is the mother of wantonnesse and therefore as in a Citiâ— there be many watches Courts of gard gates defended rounds walking and Sentinells standing to keepe men within their houses at vnseasonable times so in the libertie of our liues there be diuerse vertues to suppresse our rebellious thoughts and as it were put in prison our impious cruptions of frailetie Liberty many times proceedeth from honorable respects and causeth losse of life before losse of reputation as in the story of Sophoâ—isba may appeare whom when Masinissa had promised Scipio to deliuer into his hands because hee would performe his word and defende her glorie from captiuitie hee caused her to poyson herselfe and so rendred the dead body to the Romans Libertie is the iewell of life and comfort of our verie soules For if wee be free it makes vs the Lords seruants and if wee be seruants it aduanceth vs to be the Lords free-men so still we must be at liberty from sinne to auoide the seruitude of Hell Liberty is a good mother of many bad children for sloth idlenes licentiousnes vanity wantonnes abuse of time pouerty and wants are many times the birth of her trauels and become monsters in the world through the abuse of libertie Libertâ—e in a young man is as dangerous as laciuious talke to an aâ—â—orous virgin for both tend to destruction and without speciall graces there is no preuention of ruine Libertie makes the deere leapâ— the horse neigh the calfe skippe the lambâ— play thâ— cony â—risk the dog wag his taile the â—ouirrell gamboll the ape mount the trees and all creatures reioyce for this benefite of nature Merchant I am if royall of that dignitâ—â— As bright by right makes my posteritie MErchant is a worthy coÌ„mon-wealths man for how euer priuate commoditie may transport him beyond his owne bounds yet the publicke good is many wayes augmented by mutuall commerce forren trading exploration of countries knowledge of languages encrease of nauigation instruction and mustering of sea-men diuersity of intelligences and preuention of forren treasons Merchant is onely traduced in this that the hope of wealth is his principall obiect whereby profite may arise which is not vsually attained without corruption of heart deceitfull protestations vaine promises idle oathes paltry lyes pedling deceit simple denials palpable leauing his friend and in famous abuse of charitie Merchant must bee cunning in diuers artes nay neede both learning and iudgement especially Arethmaticke Cosmography morallitie Rhetoricke vnderstanding to make vse of time and place and skill in his profession to knowe what is cheape to bee bought abroad and deerely soulde at home where ready money serues the turne and exchange of commoditie supplies the want how hee shall be entertained how long and how many times welcommed because in some places they are tied to precepts and limited to proclamations Merchant is no common freeman ouer the world as we suppose for euery countrey hath her seueral restraints he that trauels in the East may not goe into the streights he that goes into Indy cannot trade into Turkey not he that sends to Turkey haue busines in Stode or other places of our principall marts except he be free of those companies and
beauty of a strumpet pleasing to the sight attractiue and full of fauour in outward resemblance but there is death in her company hell in her bed and damnation in her entertainement so to see braue plumes and scarffes rich cassockes barbed horses to heare the cheerefull Drum and Trumpet to march in martiall manner through the streetes and to be trained in the flourishing fields our acquaintance beholding vs and friends smiling on vs is a gallant idlenes but to lie in the durty fields to watch in the darkâ— nights to freeze standing sentinell to famish for want of meates to be infeebled by the flix to fight with cruell enemies to be shot with their bullets to be thrust through with their pikes to be slaine with their swords to be trampled with horses to bee eaten vp by rauens to rotte in the fields or be buried in heapes are fearefull ishues of faire showes Warres that are neuer so honourable and glorious are farre inferiour to peace vpon any honest composition whatsoeuer Warres resemble a new broom which sweepeth away the vnclean cobwebs casteth them out of our houses vpon our dunghils so doth warre consume the caterpillers of a countrey and carry the vagabonds and rogues and rascall rabblement to their common graues Wilfulnesse No woe is wanting to a wilfull Man If he be hurt it from himselfe began VVIlfulnesse maketh him fall that may stand and then we say hee is iustly hurt by his owne hand howeuer wee may excuse the stumbling of one that is blind Wilfulnesse bringeth folly to woe whilst the warinesse of the wise runs the course of great comfort Wilfulnesse in steed of law makes patience subscribe to power and when wit wants iudgement what hope can there be had of iustice Wilfulnesse is cosin german to madnesse and he that will not be aduised if he perish in his peeuishnesse should not be pittied Wilfulnesse in the Generall of an Army many times ouerthroweth the whole action because he runneth head-long to destruction and nere disputeth what hinderances and obstacles may intercept him which makes mee remember the History of Heluetia when the Emperour Charles the fift determined to inuade the same the Noble men and Captaines were so wilfully bent that they presently resolued without further disputing to enter the Countrey had not a foole standing by thus interrupted them here are great words among you that you will presently enter Heluetia and goe into the mountaines but let mee aske you how you will get out againe for when you shall be pusselled in the narrow passages where ten men may keepe out a hundred you will repent your wilfulnesse whereupon better aduice was taken and the iourney for that time adiourned Wilfulnes brings repentance too late when irrecouerable mischiefe hath light on a franticke pate and made it too late to deliberate how to preuent it Wilfulnesse of the Gouernours is the high-way to the slaughter of their souldiers for when at the first besieging of Belgrade the great Turke in a manner saw the impossibility of the attempt he yet was so wilfull that he commanded the Ianisaries to come forward who thereuppon pressing ouer tumultuously were slaughtered in thousands to the filling vp both of trenches and ditâ—hes so that there were slain aboue 60000. lamentably through the imperious wilfulnesse of the Empeour Wilfulnesse made the prodigall child runne his riotous race to the offending of God disobedience of parents griefe of friends consuming his inheritance and hazzard both of body and soule in misery eternall Wilfulnesse causeth strumpets to pleade nenessity of maintenance want of seruice losse of friends liberty of life and priuiledges of loue when yet it is meerely a wilfull resolution to doe wickedly and enioy the pleasures of sinne for a season for otherwise vertue cannot bee poore nor want maintenance if it want not industry Wilfulnesse in prodigall courses begin and goe on with some sence and hope of delight but quickely runne into pouerty and end in misery Wilfulnesse cannot endure either restraint or direction but runneth on in the course of destruction as a seeled Doue flieth head long on shee knowes not whither and at last is subiect to the seisure of the Hawke World No doubt I am a Master piece of beauty If my lesse Worlds within me doe their duty THe World hath so many bewitching propertiâ—s that we are so much the neerer to the diuine nature as we lift vp our minds from it or aboue it for there is great difference betweene temporall trash and spirituall treasure The world must bee cared for to maintaine the body the body to preserue life life to comfort the soule but neither to nourish vs in iniquity and dispossesse vs of eterninie The world is but a daies walke for the Sun goes about it in 24. houres and the Sea is but shallow for it is but a stones cast to the bottome but the thought of man is vnmeasurable and the depth of wisdome vnsearchable The world holds him wise that is wealthy but vertue knowes him to be wealthy that is wise for many loose their liuing for want of wit but very few loose their wits for want of land The world you see is a beautifull workmanship yet it shall be consumed with fire for deformity and pollution of sinne The world resembles a generall Merchants store-house wherein are infinit sorts of wares for diuers vses but if the buyers come more for idle fancies then necessary vses they may spend their money to little purpose and loose their time to great repentance The world made the Phylosophers amazed to consider it for they could not conceiue the originall were ashamed to see the vanity and confounded to consider to what end and issue it would come whereupon it is recorded that three excellent Phylosophers gathered themselues together concerning the same Heraclites Democritus and Epictetes the Stoick After some disputation Epictetes put a fooles cap ouer the Globe Democritus laughed to scorne the vanity and Heraclitus 〈◊〉 the miserie The world seekes wealth the wealthy honor the honourable respect but the true conuert careth for nothing but Christ and him crucified The world doth commonly persecute men three manner of waies in soule body and goods the soule is troubled with vnlearned Diuines the body tormented with vnskilfull Physitians and the goods purloined by factious Lawyers whereupon the Archbishop of Florence said to Cardinall Alexandrinus that Lawyers themselues sildome went to law Physitians tooke no physicke and Diuines were many of them scarse good Christians The world by the opinion of Cyprian was corrupted with certaine abuses wherein mans imperfections shewed a rediculous disparity or rather an impious contrariety as a wise man without good workes an old man without religion a poore man proud a seeming matron without honesty a noble man without vertue a Christian without piety a Church-man without charity a Priest without learning a state without lawes a Common wealth without gouernement Thus are men carried in the world with
contrary humors and infested with opposite vices The world was taught three good rules by Chilo to know that it was Gods handy-worke that it was made of nothing and shall be consumed to nothing so man was instructed to know himselfe not to desire much and to keepe himselfe out of debt The World is the toile of the couetous whose wealth is the witch of the wicked while heauen is the hope of the faithfull and grace the ioy of the blessed Thus again in the world we may say that impatience is the sting of nature and presumption the pride of sinne while humility is the grace of reason and patience the blessing of grace The world is a shop of such wares as â—heateth the deluded buyers who count wealth as a iewell pouerty a plague conscience a foole care is a Lord of misâ—ule and will the master of the sences The world sheweth vs plainely that beautie is an eye-sore learning a taske valour a heat of blood reason a gift of God Kings Gods on earth a Noble-man a great man a Souldier a stout man a Courtier a fine man a Lawyer a wise man a Merchant a rich man a begger a poore man and an honest man a true man The world cannot continue except times and seasons haue their courses day and night make their changes labour and rest comforts mens bodies meate and sleepe preserue life punishment and reward proceed from true iustice and wisedome and folly make the difference of all estates The world telleth vs that a kingdome bringeth care learning is full of trouble power full of charge youth full of action age full of griefe and content is the onely happinesse The world is a laborinth of wit the consumption of vnderstanding the pilgrimage of patience and the purgatory of reason so that in trufth he is happy that dwelleth in it to Gods glory his owne comfort and the benefit of his neighbour and to conclude the vse is good but the abuse dangerous Woman I long'd for dainties was deceiu'd by lust In one marr'd all men made the world vniust VVOman was the originall of mans destruction for he had not disobeyed God but by the enticement of the woman for the which God told him plainely hee was accursed and subiect to damnation A woman is a stinking rose a pleasing euill the mouse-trap of a mans soule the thiefe of his life a flattering wound a delicate distraction a sweete death and the loue of her hidden fire a pleasing wound a sweete poyson a bitter sweete a delightfull disease a pleasant punishment a flattering death Woman is the strength of will the weakenesse of vnderstanding the exercise of patience the trouble of reason the encrease of number the delight of vanitie the pride of beautie the abuse of loue the breder of iealosie and the deceite of trust and confidency Woman is the wonder of nature for shee maketh two bodies one flesh and two hearts one soule so that the husband and wife truely louing so conspire in all their actions that they haue in a manner but one motion for loue maketh vnion as hate doeth seperation and deuision Woman is a necessary ill a pleasing yoake-fellowe and a strong supportation to weake meanes of house-keeping for as in a teeme except the oxen be ioyntly vnited and draw together the plough or cart cannot orderly goe forward So in house-keeping except man and wife doe louingly agree and ioyntly labour in their seueuerall places to maintaine increase their estates all will quickly be ouerthrowne for a diuision of loue and action makes a dimunition of substance or rather a dissipation Woman againe is a purgatory on earth and with contrary humors quencheth the hoatest loue and breaketh the hardest heart for if she be honest she will be imperious if faire she wil be venerious if foule she is loathsome if a wanton full of fraude or treason if proud costly aboue thy ability if witty impudent to shame thee or make thee weary if sheepish she will neither increase thy commoditie nor gouerne thy family if familiar and affable she will bee foolish and tell all either she hath no good qualitie or such as are quite ouermatched by the contrary Woman that prooueth a good wife commonly continueth a good mother so that the husband hath ioy the children comfort the seruants contentment and all the house establishment Woman must auoide all occasions of bad rumors for it is not enough that shee bee honest but that she bee so reputed and reported because the honour of a man dependeth on his wiues loyaltie and the reproch of children on the report of her dishonestie Woman is the weaker vessell and therefore must man beare with the infirmitie of his wife as she endure the impatience and imperfection of her husband Woman is the author to her husband of much good or ill as she is indued with the grace of God or the malice of the diuell Woman faire and proude and wanting wisdome is a looking-glasse of vanitie and a miror of inconstancy idle fantastick desirous of nouelties disdainfull chargeable a daintie feeder a gadder a talker and euery way irregular Woman is seldome pitied in her teares for they commonly proceede either from anger or deceit anger that she cannot bee reuenged deceite that shee cannot haue her will in wantonnesse and libertie Woman is endued with the same vertues as man for there hath beene as valiant wise godly magnaninous pollitick iudicious great spirited and learned women as men yea our histories are filled with the glorious actions and famous conquests of woâ— as well as Emperours or other persons of honour elloquence learning and iudgement A whore I am of shame a scorge of sinne a sincke My lifes-flame quencht it like a snuffe doeth stincke A whore hath many significant names as filth curtisan queane strumpet puncke light-hus-wife concubine leman Ioue mistresse and infinite other fictions according to mens fantasies but all concluding breach of chastity and contempt of loyaltie either to virginitie or mariage A whore once prostituted to lust will hardly bee reclaimed to honesty and there is more hope of a branded thiefe then an impudent whore A whore is like a horse-leach for as it sucketh the blood from corrupted bodies and neuer falles off till it swel with fulnâ—sse So playes the whore with our substance and best blood in our bodies and neuer leaues a miserable besotted man till she haue fethered her nest and filled her coffers nay till shee hath emptied the bones of marrow and the purse of money A whore is knowne by the boldnesse of her face pride of her eies wantonnes of countenance vnconstancy of her lookes gaudines of cloathes giddines of gate immodesty of her gesture loosenesse of her behauiour licenciousnes of her words leawdeof her actions A whore is of the nature of Astrology an art of all men embraced and practised so a whore is railed and reuiled of euery body for her â—ilthy conditions and yet courted and embraced
which vvho will attaine to must giue much take little seeke nothing and be thankfull whatsoeuer falls out Benefits from the suns light are not helpfull to the blind litle profiteth riches where the miser is we must therefore do good while we liue bestowe our good where we may doe good Benefits of good are quickly forgotten and nature is corrupted where the drosse of the earth drawes a man to the diuell Benefits sometimes make a man proud and elated when a man requited for a good action supposeth by and by his owne worth extraordinarie and so either vilipendeth the recompence or esteemeth better of himselfe then he deserueth Benefits after death makes the graue thank a man for his bountie and he that is miserable in life is a steward for hell Benefits receiued for flattery are worse then punishments suffered for truth Benefits are excellent trialls of mens dispositions for he that taketh in worth a smal reward shall bee sure of a greater but hee that growes proud of a great one shall want a small one and hee that cares for none at all meanes neuer to impart any to others Benefits wherein Courtiers reioyce are as they are bound to serue Princes they haue licence to craue of them as they endure many encombrances so they hope for great preferment as they toile in many iourneys so they participate of diuerse pleasures as they endure night watches they are glad of daily newes as they spend their owne substance so they supply their home necessities and as they wearie out their toilsome bodies so they recreate their disquieted mindes and at last according to their degrees growe forward to preferment Benefits multiplied to temporall prosperitie loued after with continuall greedinesse shew some token of following mishap Benefits tie vs to obseruation and keepe an honest man from speaking his minde so somtimes vertue is betraied to wealth and conscience made a slaue to respect Couetousnesse This is an ill which doth good most abuse Because it loues the good it hates to vse COuetousnesse maketh rich heires for a time but he that is blest of GOD is happy in his posteritie for euer Couetousnes is a spirituall idolatry an vnnatural misery a rich mans beggery a wise mans mockery a proud mans theeuery a poore mans tyranny a great mans infamy and a meane mans disquiet Couetousnes eateth vp the beauty of a commonwealth the honor of a kingdome the hart of the poore the soule of the rich Couetousnesse fills the Vsurers chest vvith trash the poore mans eyes with teares the good mans eares with wroth the mouth of the distressed with curses and the diuels hands with soules Couetousnesse is base in a King vncomely in a Court dishonourable in a Captaine prophane in a Churchman vnnaturall in a whore miserable in a Gentileman vnprofitable in a foole and dangerous in a Merchant himselfe Couetousnesse is such an enemie to the magnificence of Princes that Titus the Emperous vvas vvont to say he had lost that time vvherein he did not some good turne or bestowed a reward Couetousnesse is so great an enemie to the happinesse of life that Alexander cryed out there vvas nor life nor delight in life but to be liberall and to requite good turnes Couetousnes is so contrary to the nature of a noble valiant Captaine that Theopontus the Thebane gaue his shooes off his his feet to a souldier demaunding mony to buy bread saying plainly thogh I haue no mony it is better that I goe barefoot then thou an hungred Couetousnesse is an enemy to charitie the inuenter of vsury the plotter of misery and the breach of amity Couetousnesse feedes vpon prodigalitie liues in penury delights in scarsitie and dies in misery Couetousnesse makes the whores spring and the bawds haruest the vsurers Christmas and the prodigalls lent Couetousnesse makes the Lawyer vnconscionable the Iudge vncharitable the theefe vngracious and the hangman vnmercifull Couetousnes made Laban a deceiuer Naball a churle Gehezie a leper and Iudas a traytor Couetousnes is the roote of all euill Couetousnes should be so far from the hart of Kings that they must not onely abhor it in others but not practise it themselues For thus one way Galba lost his life and Empire and another way Dionisius the tyrant reprehended his sonne for keeping certaine iewels hee had saying Sonne I gaue thee these iewels to bestowe and not to hoord vp Couetousnes and Honor bee so contrarie that they neuer dwell in one person nor at any time had any affâ—nity Couetousnes is contrary to all other vices for euery other vicious man hath some tast in his sinnes intemperate humors but the most vnfortunate couetous niggard is tormented with that which others doe possesse takes no comfort in that which he hath himselfe Couetousnesse is euer accompanied vvith feare suspition either the raging flouds cary away his mills the cattell eate vp his medowes the mildew blasteth his corne the hunters breake his fences the thieues rob his treasure the family spends more then he is able to maintaine Couetousnesse is a wicked and secret theeuerie for how euer a miser keepeth his goods from others he robbeth nature of her blessings and debarreth himselfe euen of necessary substance Couetousnes seeketh euer to hoord vp wisheth that no man craue of him hideth his head from spending keepeth his hands from giuing dares not stirre out of dores nor cannot sleepe for disquieting himselfe with mistrust and despight Couetousnes is so terrible an enemy to conuersation that no honest man will approach him no man will talke no man will accompany no man giueth any thing no man enters his doores neither will any man fetch fire at his house For who will hope to receiue good from him which neuer afforded to doe himselfe any Couetousnesse keepeth the heart in fear the minde in care the body in trauaile and the soule in sinne Couetousnes makes the woe of nature the want of rest the wonder of reason and the way of hell Couetousnes debarreth the possessors from all loue and friendship for who will be a friend to him that is an enemy to himself who will remedy his necersity that neuer succoured others who wil send him a present that neuer gaue an almes who will succour him that suffered others to starue who will giue him wood that warmes himselfe with straw who will lend him money that hideth his owne in a corner nay who will wish him well to vvhom God hath threatned to do vengeance Couetousnes is worse then honest pouerty for the poore man is contented with a little when the rich miser with his aboundance seemeth to be in necessity Crueltie Diuine is mercy diuelish cruell bents Then men like God must pardon penitents CRuelty is not so raging in beasts as in men for they pray but for meere necessity when men rage of wantonnes Yea in a great hunger the Lion will not sease on a Lambe nor the Eagle catch at flies nor
ended is birth to eternity and a true faith purchaseth felicitie Death is not to be feared when it deliuers from misery 〈◊〉 be refused when it leads to endlesse felâ—â—ity Death of a good 〈◊〉 is the misâ—ry of a good seruant 〈◊〉 of a good father the ioy and reioycing of a reprobate childe but hee is not worthy to liue that is sick of the father Death both vntimely and shamefull is commonly the end of theeues and lechers For thé one furnisheth the hatefull gallowes and the other is commonly finished by lothsome surgery Death vndesired of age sheweth little feeling of grace as youth doth little signe of good nature or breeding that doth not loue and reuerence his elders and betters Death endeth the sorrowes of the righteous and beginneth the miseries of the wicked Deaths musick is sounded when wee beginne the song with sighs end it vvith sobs and keepe time with teares Death belongeth to him that killeth his enemie but hell to him that killeth himselfe Death is one and the same to all how-euer diuerse Nations differd in their seuerall burialls and sepulchers Death amoÌ„gst the Salamines Agarens had an extreame enmity for they were buried with their backs turned one against another so that if in life they were enemies after death they scarce remained friends Death amongst diuerse Nations had as diuerse entertainements For the Hircanes washed their dead friends bodies vvith wine and afterward annointed them with oyle which they kept to eate and drinke The Massagetes drew forth the bloud and did drinke it burying the bodies The Caspians burnt the bodies to ashes which they did afterwards drinke in wine so that the entrailes of the liuing was the sepulcher of the dead The Schithes buried no man without one aliue were ioyned with him which if any friend denied a slaue was bought to maintaine the custome And so in many other Nations according to the seuerall conditions of life they had as many deuises of buriall Yet death is but the priuation of life in all Death of good children woundeth the Parents harts but the life of a wicked wife is the woe and misery of marriage so that in such a case it were better to be honestly dead and worshipfully buried then liue to be continually tormented Death eternall and life abreuiated is the reward of the wicked and damned Death makes an end of all liuing creatures whereas derth destroieth but some kingdomes warres depopulateth but some countries fire coÌ„sumes but some cities Death is so much the more grieuous to the rich by how much they made more account of long life For when a man shall bid his soule to liue at rest what a terror is it to haue it taken from him that night But life is irksome to the miserable because they cannot liue as they should nor die when they would Death of sutes proceeds from denialls and they commonly come by corruption of bribes and delayes are the miâ—eries of hope vnkindnes the scourge of loue and combersomnes the breach of friendship Death and murther are wrought by vnskilfull Physitians and ignorant idle or ill-liuing Ministers the one receiues money to kill the body the other benefices to destroy soules either for want of good Sermons or by corrupt examples of their loose and lewd liues Death is often wrought by meere conceit of a faint heart as the fight of a drawn sword is formidable to a coward Death is sweet to a quiet conscience when life is irkesome to a distempred minde Death that is honorable is farre to be preferred before an ignominious life and life that is vntainted cannot but end with a glorious death in both necessity must preuent disquiet and hope of heereafter good extinguisheth the griefe of present bad Death is no way hurtfull in it selfe but the manner and the cause makes it most irkesome and odious Diseases The minde and body subiect are to sin And so to sicknesse but the worst's within DIseases amongst the Greeks were preuented without physick when they did gather sweet herbes in May were let bloud once a yeere did bathe once euery moneth and also did eate but once a day Diseases torment the flesh as sinne woundeth the soule patience applyed to the one and repentance to the other if applyed in time will preuent destruction Diseases vnfelt of the patient are like sinnes vnthought of by the reprobate Diseases at Ephesus were cured vvithout money or other instruction then their own experience and reading for the tables of medicines were hanged in the temple of Diana for euery man to read and such as had iudgement to practice Diseases are a bridle to the flesh and pull down the pride of lust yet sinnes that infect the soule are farre more dangerous Diseases are not easily and lightly cured when the patient is either inordinate or vnrulie the Physitian ignorant or vnfortunate and the medicine ill compounded or vntimely Diseases that continue are grieuous to nature as wants vnsupplied are wofull to reason Diseases are not cured in one body so soone as in another nor are the same medicines to be applyed to all constitutions alike at all times and vpon the same occasions Diseases most times are bred by gluttonie except such as growe from infirmity and when the appetite is choaked the stomack is made sick whereas hunger beeing orderly fed and nature moderatly supplied preuenteth that distemprature which shall tend to sicknes Diseases of cruelty are the gowt collick toothach stone and strangury but of senselesnesse loue and the lethargie Diseases haue had new names with new times and although in truth they haue been one the same yet are men so subiect to varietie that they must still say It is the new disease haue new physick and entertaine new Doctors Diseases are bred by infectious aire as a venomous tongue may procure death Diseases of the minde are bred by opinion which beguiles vs with a false taste of true happinesse for false opinion leads vs into vaine delight which is indeed the superfluitie of desire and enemy of nature Diseases are not cured without medicine nor fooles made wise without instruction which neglected the one may die in his griefe the other run mad in his folly Diseases are most dangerous that are not preuented betimes for if the bodie be corrupt they pull on still diuerse infirmities so that it many times chanceth that when a Physitian hath healed that disease which he was sent for yet the rest remaining bred by the former procure the ruine of the body Diseases and wounds are of one nature both resemble the conditions of sin for if diseases continue long putrifie they cannot be healed without corasiues and sharp burnings no more can a long sinner and corrupted heart come to heauen without true contrition or repentance troublesome afflictions Diseases weaken the body but sin ruines the soule Diseases of the body may be sometimes cured if the causes be apparant but the torment of a guilty
and desperate conscience is incurable though wee knowe that sin hath infected it Diseases are sildome cured with vvords without mature medicines vvhich while the Physitian museth on but misseth the true cause or royall cures the patient hits the way to heauen before he can agree vpon his ingredients Drunkennesse Who hath to friend a Drunkard hath a foe That with his friend can neither stand nor go DRunkennesse makes men worse then beasts for they doe neuer exceed the measure prescribed by nature but man will not be measured by the rule of his owne reason Drunkennesse and pride are hardly hidden wheÌ„ other wicked actions are many times couered and most times excused Drunkennesse dimmeth the braine dulleth the heart spills the stomack and spoyles the whole body I could say inflameth the stomack burneth the liuer infecteth the breath dazeleth the eyes loosneth the teeth encreaseth the palsy weakneth the ioynts swelleth the flesh and ouerthroweth the perfect temper and sound constitution of man Drunkennesse loues to open the follies of men the shames of women the gates of cities the secrets of Common-wealths the weaknesse of Princes the discoueries of treasons the burnings of incontinencie and the errors of all ages and sexes Drunkennesse is many times cause of madnesse but most times occasions of infirmities for when the interior senses and parts are brought into distemper the exterior are weake in working or worke in disorder Drunkennesse is contrary to all other vices for eyther they leaue vs or we leaue them through wants or age onely drunkennes is made worse with continuance and the older we growe the more beastly we are Drunkennesse bringeth forth shame impudencie and it fareth with men in this vice as with improuident sinners vvho are so farre from repenting themselues that they are sory they haue done no more Which makes me remember a certaine Father who hauing a Sonne giuen ouer to this beastlinesse brought him into the streets to see a drunkard wallowing in the durt and wondred at by many standers by supposing that the lothsomnesse of the sight would haue wrought vpon him the odiousnesse of the example diuerted him from offending But he was so farre from both that hee asked his father where that good wine was vvhich made the man so drunke that hee might goe and take his part Drunkennesse misconstrueth kindnes mistaketh friendship mistearmeth good felowship misuseth Gods creatures despiseth good counsell scorneth assistance forsweareth his owne senses Drunkards sinne against God who forbids the abuse of his good creatures against the poore that want them for their nenessary vses against their owne bodies which they fill with manifold diseases against their own soules which they defile with their swinish sinnes against their whole persons which they turne out of men into beasts and against their eternal saluation if they repent not and forsake not that beastly abhominable custome Drunkennesse makes a wet surfet a full stomack a sodden liuer a drownd soule Drunkennesse puts a Carpenter by his rule a Fencer from his ward a Poet out of his vaine and a Player out of his part Drunkennesse makes the victâ—er rich the rich man poore the poore man a begger the begger a roge a theefe and a murtherer and so the end is a halter Drunkennes as it is beastly so it is remedilesse and maketh the father ashamed of his child and the child carelesse of his father Which brings to my mind a story of a wise man who sending a son to trauell and enformed of his wanton courses resident in a lasciuious citie yet excused the same and hoped of reformation of all till it came to drunkennesse For when he was told of he was fallen into this filthie vice and abominable beazeling O saith hee youth may be wanton and heerafter stayednes may reduce him puft vp with pride that may be moderated by conuersation or religious aduise giuen to gaming either wants or the discouery of falshood may make him leaue it delighted with lechery either age wil tame coole him or an honest wife diuert him he may be carried away with ambition it shewd a noble spirit and some-thing must be gotten by men of worth but when hee is drawen to drunkennes he is to be lamented as vtterly lost without all hope but worse worie Effeminatenesse A man that is a woman ne're considers He is a Peacock all fowle but the feathers EFfeminatnesse hateth exercise is an enemy both to strength and wit when labour perfecteth the vnderstanding and raiseth manhood to a full height Effeminatnesse maketh happinesse but an imagination and then hope is a vveake hold but when vertue and valour builde the house the frame standeth on a good foundation and the workmanship must needs be honourable Effeminatenesse is ridiculous in a Courtier when a young man weares furred bootes dares scarce tread on the ground smelleth of perfumes holds a fanne in his hand to keepe the winde from his face rideth too softly in the streets must alwaies tread on a matted floer Effeminatenes is contemptible in a Knight when hee rideth on a slowe-paced Mule like an old Iudge painteth his face boasteth of wrought night-caps and buskins keepeth his bed because it is cold dares not stirre out of doores because it is durtie and will caâ—e no meat but tender and minced Effeminatenesse is lamentable in a souldier when hee must needs haue a downe-bed to lie vpon a warme wastcoat an oiled gauntlet a sweet shirt a perfumed armor lined greeues and a quilted burgonet Effeminatenesse is vnseemely for a Mariner when he cannot endure a storme girdeth his gowne to worke in is afraid to foule his hands and findeth fault with the smel of the pitch Effeminatenesse is an enemy to good huswiferie when either the man dares not plow because it mizells nor the wife rise for that it is a cold morning Effeminatenesse is a fault of all mothers when their children may not goe to bed without warming the same nor rise till the curtaines be all close nor stirre out of dores till their girdle be aired by the fire nor goe to schoole till they haue their breakfasts Effeminatenesse is the aduersary of health when a young man will not walke without a candle nor stirre but in faire vveather nor ride without a foot-cloth nor daunce without a Mistris nor do or weare any thing but tending to curiosity Eloquence Did I not make the wrong right now then I were an ornament to law-full men ELoquence is the beauty of learning if it proceed from wisedome and in the eare of vertue truth is the best Orator Eloquence that ouerthroweth the speaker is as bad as an ill perfume that poisons the braine Eloquence with beauty maketh nature gracious and wit honourable Eloquence of heathen men hath corrupted the heart of christians but venomous is that breath that poisoneth men in their soules Eloquence of liuely words cannot be expressed in dead lines letters for he that giues
what he sales in writing binds himselfe to lose his credit Eloquence was so forcible in Demosthenes that he had many times mony offered him to hold his peace when other men lookt for great rewards to debate the matter Eloquence was so much laboured amongst the Philosophers and Orators of Athens that Damonidas florishing in the time of Pisistratus the tyrant on a day he said vnto the Senate of Athens All men may freelie come speak with me in their affaires except the Philosopher Damonidas who may write vnto me but not come talke with me for he holdeth such efficacy in his words that he perswadeth to what he wil. Eloquence is rather the gift of God then the perfection of learning for many worthy men haue attaind to great knowledge who for want of elocution haue lost their honors and memorable renowne Eloquence applyed to purpose containeth great efficacy which king Philip Alexanders father knew very wel for besieging a certaine citie he came to this parlee that if they would suffer Theomastes to enter and make an Oration he then would depart and raise his siege Sure Theomastes had great eloquence in his words and forcible perswasion in his speech for they not onely rendred themselues and opened their gates but acknowledged king Phillip for their Prince as hee did the Orator for preuailing Thus had eloquence more force in words then the King in his Armies Eloquence hath secret enemies Folly and Ignorance the one cannot vnderstand the secret the other cannot learne the qualitie Eloquence and Wisedome are not alwaies companions for many times a ridiculous matter passeth in the eloquent deliuery weake thrusts pearcing the heart dispatcheth the combat Eloquence and discretion must needes be obserued in writing letters of importance and to a man delighted with varietie and volubility of speech Eloquence maketh a man desire glory and then he writeth with aduisement speaketh with iudgement and as you see the plough-man reuiew his furrow to straighten what is amisse so must a wise man examine his writings to make them seeme more meet and orderlie Eloquence in writing a letter is discouered when it is pleasant to read and discreet to be noted Eloquence and honesty are sometimes enemies for a wicked matter enforceth attention by perswading speeches and procureth dispatch by a timely compulsion Eloquence is no way auaileable with God for the simplest prayer of a good man shall be truly heard when the vaine Oratory of the brauest Philosopher shall not preuaile Enuy. I like the diuell nought but Good pursue Whereby I waste to naught yet Good eschew ENuy frets the heart and marres digestion in the stomack nay farther the fire of malice feedes on hellish furie Enuy of neighbours watch thy actions and make thee stand on a guard of circumspection Enuy cannot speake well of vertue nor endure to heare another commended especially in an enemy or in him vvith whom wee contend for superioritie or glory And if therein our aduersary preuaile we cannot sleepe in quiet nor eate with content Enuy and hate doe commonly goe together so that Timon vvho enuied good men because they were so good beeing asked why he hated all men answered I hate wicked men because of their wickednesse and I hate all other men because they hate not the wicked Enuy is somewhat contrary to othervices for they commonly extend to the hurt of others when the enuious man hurteth himselfe and then most chiefly when he cannot preuaile to doe mischiefe and faileth in practicing reuenge Enuy wrought the destruction of Pharoh and his host by his owne contempt against God the troubles of Ioseph by his brethren the death of Iohn Baptist by Herodias daughter and the crucifying of Christ by the Scribes and Pharises who knew that hee was the Sauiour and yet repined at his humilitie Enuy made Caine murther his brother Abel the Sodomites repine against Lot Saul murmure at Dauid Ioab kill Abner Shemei raile vvhen Absalom rebelled against his Father and the Diuell himselfe tempt the vvoman to bring all mankinde to destruction and ruine Enuy makes men vvorse then diuels for they beeing a legion yet agreed together in one man but two bretheren can scarce agree together in one house Enuy breedes a frowne in the forehead a leere in the eye vvrinkles in the face leannesse in the body malice in the heart and a mischiefe in the soule Enuy bred by the pride of Lucifer caused his fight contention with the Arch-angell but especiallie made the Diuell vvatch the Woman in the wildernesse to deuoure her child when she should be deliuered Enuy vvill doe him-selfe hurt to procure his aduersarie a greater mischiefe Which makes mee remember a storie of an Enuious and Couetous man vvalking together vvho at last met with Iupiter and had the fortune to haue their petitions granted with this prouiso That whatsoeuer the first man wished the other was sure to haue it doubled vpon him Wherupon the couetous man would not wish because hee would haue had all the good to himselfe and the enuious man durst not for dooing another double good But at last in casting of lots it fell to the Enuious mans turn to ask first and so hee desired to haue one of his eyes pulled out that the Couetous man might lose both which was immediatly effected and Iupiter wondred at the malice of the wicked man Enuy breakes the knot of amitie sowes the seed of sedition and brings forth the fruit of ruine and destruction Enuy loues no number but one no iudgement but partiall no power but absolute nor wisedome but will Enuy euen remaines in the graue for the Salamines buried their dead their backs turned against the Agarens which vvere their mortall enemies in such wise that their enmitie endured not onely in time of life but also when they were dead Enuy is of that property that it sometimes produceth a miracle For after Eâ—eocles and Polinices had killed one another in battaile and that their bones and bodies were to be burnt and sacrificed together the very flames diuided themselues asunder and shewed the enuy and disvnion of the malicious brethren Enuy is an incurable disease a torment of the minde a vexer of the spirit corrupter of the bloud canker of the flesh rust in the bones consumer of the very soule Enuy and malice haue no mercy in case of victory when weakenesse is forborne when it is vnder the power of true fortitude and valour and ignorance is instructed not derided by Christian wisedome Enuy maketh quarrells vpon cold bloud to the hazard both of body and soule and how-euer they be dangerous vpon sudden heats they be this way vnpardonable vpon premeditated malice Enuy is euer a supplanter of the vertuous who if they once rise to the fauor of Princes let them be sure of enuiors yea and peraduenture of such as flatter them to their faces Enuy produceth horrible effects for when Porrex had killed his brother Ferrex whom
haue serued accordingly in his prentiship Merchant is a ciuell and conuersable man rich in money delicate in apparell dainty in diet sumptuous in furniture elloquent in discourse secret in his businesse carefull in his losses watchfull for his profit and aboue all sparing in his lending of money Merchant continuing his estate may setle his fortune and augment his credit but if he once turne Gentleman before his time hee is like a gamster that plales at a game he knowes not for a great deale of money wherein I will giue you onely one reason whereas before hee imployed his time to get wealth he now spends it in consuming his substance and whereas before he remained in his owne element and so had some lustre he now is counted but an intruder and purchaseth onely vanitle Merchant committeth this error in his natiue opinion to speake â—uill of Gentlemen when all that he labours for is to be esteemed so or at least to leaue his sonne so both in name and libertie Merchant is a substantiall commonwealths man how euer some pedlary fellowes and paltrey brokers haue abused the title Merchant must take heede of keeping his word and credit for if he faile at his daies and absent himselfe from the common place of entercourse as we cal it the Bursse let him be neuer so rich he looseth a good opinion and hazardeth his reputation for euer Man A litle world I am and all controule As Gods vicegerent but the inward soule MAn seeming wise and is not is no better then a foole and hee that is wise and seemes not is a flower without a sent Man though neuer such a dwarffe growes not on the highest hill or neuer so tall looseth any thing in the lowest valley Men as Astrologers doe dreame doe receiue qualities according to the condition of the plannets vnder which they are borne as from Saturne a man hath vnderstanding from Iupiter strength and honour from Mars courage from the Sunne vertue from Venus motion from Mercury sharpnes of wit and from the Moon seed of generation the Phisitions againe agree that man in his creation receiueth his spirit from the Sunne his body from the Mooâ—e his blood from Mars his wit from Mercury his desire from Iupiter his voluptuousnes from Venus and his humours from Saturne Man that liueth by loue and dieth in faith findeth in his soule the euerlasting comfort of both Man is subiect to such blindnesse of minde that he will fast pray and take paines for a momentary pleasure but will doe neither for the true and heauenly pleasure Man that is carnall persecuteth the spirituall through ignorance or Enuy but the spirituall man pardoneth the carnal throgh wisedome and mercy Man pleaseth his stomacke in nothing so well as in meate disgested nor his soule as in Gods word truely beleeâ—ed Man and his ages are described by the foure times of the yeere as the spring his infancie the summer youth the haruest manhood and the winter olde age Man was formed without Paradice yet had he the name of superiour Euah was framed in Paradice that had the name of inferiour so it is not the place but the perfection that giueth the title to noblenesse Man is the image of God the choyce creature of his loue the commaunder of all creatures the lobourer of the earth the obseâ—uer of nature the deuicer of formes and the student of grace Man is the lesser world the pilgrim of the earth the traueller to heauen the honour of reason the wonder of nature the ioy of Angels and the iewell of heauen Woman is the femall of man the second creature the care of time the trouble of reason the exercise of patience the strength of will the weakenesse of vnderstanding the encrease of numbers the delight of vanitie the pride of beautie the abuse of loue the breeder of iealosie and the deceit of trust Man being subiect to passion will quickely ouerthrowe his vnderstanding if he doe not refraine by reason so that euen worldly loue wherein the best men are ouerreached will turne to displeasure without manly restraint and orderly remedies which are absence and imployment Man of himselfe can doe no good though he seeme to commend all the creatures in world Modestie I grace the gracelesse but the vertuoâ—s I Make like abstracted vertue in the eye MOdestie makes the countenance of â— woman gracious her eye pearcing and her lookes amorous but a dead eye and dull spirit are if not odious yet at lest louelesse Modestie will neuer â—â—dure obsceane or filthy speeches for how-euer the lippes of wantons will runne ryot to please themselues yet doth modestie restraine them from impudent discourses and vndecent behauiours Modosty restraineth men from a greedy desire of vaine-glory and cannot endure anie palpable and grosse flattery to mens faces Modesty keepeth women from going abroad when they are abroad from entring into any infamous notorious places when they come into such by compulsion or necessitie of time or company from giuing example of any ryot and vnciuell behauiour and when the companie is ouer-seene in either from tarrying in the same or forbearing the like excesse as if they tooke no pleasure therein Modesty is euen an ornament in Princes which made Alphonsus King of Naples the wonder of his time for many gracious actions especially when a Gentleman of â—â—ples vpon an iniury done vnto him by a great officer which he could not reuenge fell into a frenzie wherein he hauing passed many idle actions like a lunatick hee was further subiect to the noble mans enuy Whereupon he came one day to the King to begge the gouernment of the Castle which the Gent had alleaging it was not fit for a mad man to haue any possession of lands or castles But the worthy Prince most modestly answered Alas thy request is vnreasonable for if God haue layd his punishment vpon him for his sins to distemper a little his braines vvouldest thou haue me play the diuell without offence to take away his goods and honors so driue him quite out of his wits No I will not adde vnto his affliction Modesty is the daughter of Nurture and how-euer sometimes it prooueth the cunning of nature when a lasciuious woman would appeare honest and religious yet questionlesse it hideth the fault and excuseth the imperfection so that shee passeth without publique condemnation and infamous opprobry Modesty will not iustifie vnhonest actions so that how-euer we are driuen by nature to vndue courses yet doth modesâ—â—e restraine vs from the publication and impudent defence of infamous abuses Modesty shutteth a young mans lippes encloseth a wantons eyes so that he will not talke filthy nor she looke lasciuâ—ously Modestie keepeth a wise man from scorning â— foole the learned from triumphing ouer the ignorant an enemy from insulting ouer anothers misery a valiant souldier from disgracing a weake courage a rich man from vp-braiding a begger and all degrees from vaine-glorious appearances Modestie fleeth
both for the purge the vomit to cast the cruditie out then setling the stomack Order altred in nature distempers the body but peruerted in vertue damneth the soule Order is disturbed when nature is peruerted as when Sommer is cold or Winter hote so that the seasons of the yeere fall out so contrary that they are pleasant or profitable to no body Order climbs vp the mountaine with labor but teacheth you to come downe againe with discretion and leisure Order teacheth the eyes to direct the feet the hands to feede the mouth the mouth to fill the belly the belly to satisfie the entrailes and euery part to assist one another in due time and season Oathes Swearing contents no sense then what a diuell Is man to doe so ill for nought but euill OAthes haue been of great antiquitie for euen heathen Princes made their contracts vpon the assurance of oathes as you may read betweene Abimelech and Abraham who durst not offend God in the breach of the same Oathes haue assured damnation to the wicked for God did sweare in his wrath that they should not enter into his rest Oathes must not be made but by the name of God and then are they as dangerous to be broken as if you should rebell against him so then as you vvould auoide the name of traytor toward an earthly Prince you must take heed of the condemnation of rebel against the Prince of all Princes Oathes were foreseene by Gode himselfe to come to corruption and growe to abuse therefore was the law proclaimed to detaine vs in obedieÌ„ce to limit our tongues to curbe our vanitie to suppresse our idle talke to condemne our prophanation and aboue all to limit vs how farre wee might sweare and must be silent Oathes are many times abused euen to the eating them vp as a man will sweare by the bread and eate it by the drinke and drinke it but when hee comes to the candle he will refuse it Oathes are very forcible amongst most vnciuell people for in Ireland to sweare by their hand their fathers hand their Lords hand by Oneales hand such like are as forcible as if they called heauen and earth to witnesse Oathes taken in vaine are the more to bee condemned because of the greatnesse of the sinne and the easinesse to auoide it for of all other sins the naturall man can yeeld you a reason or if you will an excuse except swearing which being voluntary and not restrained is the more to be condemned because of the presumption and vnnecessary transgression Oathes vnnecessary are in themselues vnlawfull but in their violation abominable so that to so sweare is wicked but to forsweare damnable Oathes are meerely accoustomary wickednes or wicked coustome and thereby odious euen to the naturall and ciuill honest man Oathes haue tied all men to obseruation yet Euripides hath a saying that in cases of loue and soueraingtie an oath is not to bee trusted nor man to bee beleeued for so sonnes haue ouerreached their fathers and depriued them both of libertie and of life Oathes are the more dangerous by how much God is most holy and cannot endure to haue his name vnhallowed at any time much lesse by ordinary and audacious custome Oathes are the more fearefull by how much the casue is most friuolous for you shall heare euen vagabonds roagues and boies sweare with horrible libertie for trifels and slender occasions yea in their ordinary discourses as they goe in the streetes and walke in the fieldes Oathes and drunkennesse doe commonly goe together and being fearefully vnited make vp the diuels chaine to tie vs to damnation Oathes are monstrous in a woman in whom impudency ioyned with prophanation makes them the more odious and loathsome Oathes doe commonly depend vpon gaming wherein vnthriftines is ioyned with perdition for with the losse of time followes the losse of money the losse of reputation the losse of honesty the losse of faith and finally of saluation Pleasure I am the net of Hell except you looke For quicke preuention in true vertues booke PLeasures passe away with as great vanitie as there be passions and as many men as liue in the world haue their seuerall pleasures to content their mindes and recreate their bodies Pleasures hinder our heauenly exercises and are mayne enemies to contemplatiue studies Pleasures of the world should not be so eagerly pursued by men because they are transitory and vaine but the ioyes of heauen are euer to be thought vpon because they are euerlasting Pleasures delight the eyes with delicate obiects the eares with musicall harmonie the heart with ioy of health and the soule with the louely face of vertue Pleasure is a meere net of the diuell to catch a man that is idle but honest exercise preserues the body sets the minde on worke in some profitable study wherein asâ—uredly makes the labour easie and the attemptes runne on with pleasure and felicitie Pleasure must not so abuse vs as to spend the precious treasure of time so vnprofitably which we ought to imploy first to the benefit of our soules secondly for the augmentation and honour of our estates and fourthly for the reputation and credite of our persons fifthly for the helpe and comfort of our neighbour Pleasures are dangerous in their extremities yet is moderate mirth a recreation of body and minde musicke a diuine inuention hunting a martial imitation hawking a Princely pasttime riding manly and gracefull contentment and if skilfully performed an honourable ornament and infinite such like exercises followed in their fit and seasonable times increase health and strength and agilitie in mens bodies delight in their minds and relish and adapt both to better businesse Pleasure hath two great enemies an ouer eager desire and continuall feare for what we desire to enioy we are affraid to loose Pleasure of hunting consisteth in three chaces the Deer Fox and Hare but sinne hath the eescore times three which to hunt from our soules is happines to our selues heauenly ioy to the holy Angels Pleasure is but a further degree of contentment whence a willing trauaile is more pleasant then a forced ease Pleasure hurteth the flesh more then exercise as pride enuenometh the spirit aboue other more painfull sinnes Pleasure breedes a lamentable sorrow or a dangerous mutiney when the misery of a whole common-welth breeds the mirth of a few Pleasure is wretched that breedeth sorrow but it is a blessed sorrow that bringeth ioy Pleasure of riches in Christian mindes consisteth in commendable spending not in couetous hoording for if the poore starue the neighbour be needy the orphane complaine and the widowe shed teares what pleasure can it bee to thee to haue many bagges lying by thee and see them complaine and pine away in their necessitie Poetry I that doe make life ouer death to vaunt Can hardly liue without contempt and want Poetry was gratious when SalomoÌ„ made a loue song and with spirituall influence described heauenly secretes
as Dauid sung his Psalmes and draue away the diuell by the sound of his Harpe Poetry in his vse is an admirable vertue and a rauishing contentment For it raiseth the honour of renowne illustrateth the actions of famous men eterniseth the memory of merit and quickeneth the very spirit of the reader to the same prosecutions againe it sendeth vice to hell maketh miquitie a monster keepeth vs from sinne for feare of shame and compareth the odiousnesse of impiety to deepe pits whence it is more easier to keepe ones selfe from falling in then once fallen to come out againe Poetry in his abuse is a meere excrement of an idle frency a drunken fury a scorne of wise men a popular iollitie a common may-game a storehouse for balladmongers an lnne for rimers and an idle and vnprofitable pastime liuing in pouertie and dying in contempt Poetry animated by musicke are dangerous companions amongst working spirits and barbarous nations witnesse the bardes and rimers of Ireland and Wales whose Siren songs haue excited such hellish treasons and horrible tumults Poetry and pouertie march hand in hand commonly though at first they scorned to take reward yet at last it grewe so common that without reward they could not liue by the occupation Poetry now adayes marcheth with impudency for whereas ancient poesie studied to make vertue famous the moderne endeuours to make vice glorious esteeming honesty an idle word and a simple ornament but ribaldry a witty mirth and sweete contentment Poetry must take vigor and spirit from Bacchuâ— company and as a fainting stomach is setled and refreshed with some cordiall receite so a wearied wit is refreshed with a little wine and the verses slip more easily out being washed ouer with that pleasant and liuely liquor Poetry seasoned with piety and learning is a Iewell of estimation but corrupted with fancy and scurrilitie a counterfeit Iem and the worst excrement and drosse of pure vnderstanding Pouertie Although I be not ill yet doe I make Men shund like â—iuels for their euils sake Pouertie is subiect to many miseries yet not to bee scorned lest haughty pride make a man worse then humble pouertie Pouertie is borne with patience when felicitie is corrupted by plentie and he which is armed with vertue can endure miserie when he which is fraughted with vices can not moderate prosperitie Pouertie may come by worldly troubles and as you call it vnfortunate mischances but wretched is that wealth which is gotten by the wofull wracke of others Pouertie that comes by prodigalitie is rather to be derided with scorn then relieued by pitie and meriteth so much the more reproch by how much the more intemperately the prodigall liued in his former iollitie Pouertie will try the honesty of disposition and patience the discretion of vnderstanding Peuertie hath an inward griefe yet sometimes is endured with constancy but villancy is hard to bee concealed by the authors or indured of others Pouerty maketh men rob the rich and to excuse it by necessity but the rich that robbe the poore haue no excuse for their auarice and tyranny Pouerty triumphs to see the miserable diuision of rich mens goods For one part is giuen to flatterers another to Lawyers a third to Physitians a fourth to vnthrifts and the last to funeralls so that the wicked haue his goods his children his infamy the graue his body the wormes his flesh and the diuell his soule from most of which pouerty is exempted Pouerty comes by fruitlesse paines for hee that plowes the seas or sowes the sands may haue his seede well washt and a cold haruest for his lost labours and vnprofitable paies Pouertie is no vice yet a wofull inconuenience for friendes forsake vs in our miseries as crowes leaue the fleshlesse carkasses that are eaten vp to skinne and bones Pouertie is a pitifull spectacle and more miserable then a moâ—ster for men giue mony to see nouelties but runne away from poore mens complaints and necessities as from infectious leprosies or ruinous wals Pouertie is subiect to so many inconueniencies to be suffered of mightier men then themselues that poore men may not think on reuenge of their former wrongs but rather on defence from further iniuries and mischiefes as in this example appeares A poore countrey man hauing lost a calfe made a vowe to Iupiter to sacrifice vnto him a lambe if he would doe him the grace to shew him the thiefe that had stollen it whereupon looking vp and downe he saw a Lion feeding on the same whereat much more affrighted hee lift vppe his hands a new to heauen and cried O god whereas I promised thee a lambe to helpe me to finde the thiefe that stole my calfe I will now being found such as he is giue thee a bull to deliuer me out of his clawes Pouertie is troublesome in it selfe but when other mischifes are added it is much more grieuous and irksome For when a poore man had a shrewe to his wife one day in a fury he had happned to anger her and shee for want of her will hanged her selfe on a figge-tree in his garden at the sigth whereof much amazed hee ranne to his neighbours being as poore as himselfe and wept extreamely but at last brought them to the spectacle which they perceiuing asked why he was so foolish to weepe when they would faine haue a graft of the same tree to set in their owne gardens Pouertie is a good helpe to knowledge for Diogenes was wont to say that a Phylosopher could not study without an emptie belley thinne diet want of money poore apparell and a good wit yea Phylosophy perswaded to pouertie and maintained all the principels of the scorne of wealth and prosperitie Pouertie is a part of the play which we acte in this world as Epictetes said if the master of a Comedy can adapt the dispositions of his boyes to such seuerall parts as shall well befit their natures and inclinations to grace the enterlude so that sometimes a beggers sonne shall play the King and a Gentleman 's a vagabond and rogue shall not the God of heauen dispose of his creatures as best befitteth their abilities either to try their moderation in prosperitie or patience in aduersitie since without controuersie it is onely God that permitteth pouertie as a triall or chastisement or else sendeth it as a plague or punishment Pouertie bursteth foorth into some extreamities which may be pardoned but insolent and causelesse mutineys are not to bee endured Pouertie and riches haue denominations and effects contrary to themselues in some persons for the widowe was rich in her mite when the rich were poore in their plentie Pouertie is the greatest profession in the world for all men are beggers from the richest to the meanest for some begge one of another but all of God Pouertie is miserable if it ouercome patience as wealth is wicked if it breed pride Pouertie in a good scholler is as pitifull a spectacle as a rich foole
is a scornful Pouerty comes through a licentious wife pilsering seruants vnthrifty children contâ—tious neighbors combersom friends Pouertie followes a carelesse spender as a long sicknesse brings the body to a consumption Pouertie is fittest for a begger and a godly life yet many honest men would not aime at such a marke nor walke in such a pilgrimage Pouertie hath more reliefe by the hand then the tongue as God is more honoured with the heart then the lippe Pouertie makes hunger a good sawce but too much takes away the stomach Pouertie without redresse is like a naked body without a raiment and both finde but cold comfort in compassionate words For a word without a substance is like a small light that maketh the little yeelde a great shadow Player I should be vertuous sith to vice I act As makes both me and others loath the fact PLaier was not taken in ill part at the first but counted both a glory and a coÌ„mendation for as an Orator was most forcible in his ellocution so was an actor in his gesture and personated action Player and Historian were gracious in all Common-welths for as their Tragedies and Comedies were seeldome vsed so when they were vsed it serued for honourable purpose either for the glory of a Court the priuate pleasure of a Prince the gracing of triumphs the famosing of great Captaines or the personating some particular humors Plaier was euer the life of dead poesie and in those times that Philosophy taught vs morall precepts these acted the same in publicke showes so that vice was made odious vertue set on a throne of immitaon punishment warranted to the wicked reward afforded to well deseruers fathers prouoked to prouident loue children taught obedience and all sorts seuerally instructed in their seuerall callings Player is now a name of contempt for times corrupt men with vice and vice is growne to a height of gouernment so that whereas before men were affraid to offend they now thinke it a disgrace to bee honest whence the eie must be satisfied with vanitie the care with bawdery â— the hand with obscenitie the heart with lust the feete with wandrings and the whole body and soule with pollutions in all which Players are principall actors Players Poets and Parasites doe now in a manner ioyne hands and as Lucifer fell from heauen through pride these haue fallen from credit through folly so that to chast eares they are as odious as filthy pictures are offensiue to modest eyes Players haue by communitie mared their owne markets for as vertue is the better by enlargement and communication so is vice the worse by disimulation and common infusion of it's contagious poyson Players are discredited in the very subiect of their profession which is onely scratching the itching humours of scabbed minds with pleasing content and prophane iests and how can he be well reputed that employes all his time in vanity and lies counterfeting and practising nothing else Player is affraid of the plague as much as a cowherd of a musket for as deth is formidable to the one so is pouertie and wants to the other Player is affraid of the statute for if he haue no better supportation then his profession he is neither admitted in publicke nor if hee bee a roamer dares iustifie himselfe in priuate being a flat roague by the statute Plaiers practises can hardly be warranted in Religion for a man to put on womans apparell and a woman a mans is plaine prohibition I speake not of execrable oathes artificiall lyes discoueries of cousenage scurrulus words obscene discourses corrupt courtings licentious motions lasciuious actions and lewde iesture s forall these are incident to other men but here is the difference in these they come by imperfection in them by profession Player is a great spender and indeed may resemble strumpets who get their money filthily and spend it profusely Player is much out of countenance if fooles doe not laugh at them boyes clappe their hands pesants ope their throates and the rude raskal rabble cry excellent excellent the knaues haue acted their parts in print Player hath many times many excellent qualities as dancing actiuitie musicke song elloqution abilitie of body memory vigilancy skill of weapon pregnancy of wit and such like in all which hee resembleth an exceellnt spring of water which growes the more sweeter and the more plentifull by the often drawing out of it so are all these the more perfect and plausible by the often practise Player is at the first very bashfull as strucken with a maze at the multitude which being of various dispositions will censure him accordingly but custome maketh perfectnesse and emboldeneth him sometimes to be shamelesse Player must take heede of wrested and enforced action for if there be not a facility in his deliuerance and as it were a naturall dexteritie it must needes sound harsh to the auditour and procure his distast and displeasure Player is like a garment which the Tailor maketh at the direction of the owner so they frame their action at the disposing of the Poet so that in trueth they are reciprocall helpes to one another for the one writes for money and the other plaies for money the spectator payes his money Pride I vsher nought but falls but Angells fell Before mee no but with me downe to hell PRide is much abated when a man thinketh on his sinnes as a Peacock puts downe his taile when hee beholdeth his deformed feet Pride in authoritie maketh pouerty looke for misery but wisedome abstaineth from extremities and maketh vertue gracious Pride insulteth ouer miserie and is for the most part coupled with Malice and enuie so that when affliction doth most oppresse his enemy hee not onely reioyceth ouer him but helpeth to distresse him till he be vtterly ouerthrown Prides wings transports vs but to the height of wickednes and both flie with vs vnto wretchednesse or fall back againe to pouerty and destruction For they are but slightly glewd and quickly melted with the heat of Gods heauy indignation Pride makes friâ—â—ds â— lious to one another as appear 〈◊〉 following story Benedetto de Alb 〈◊〉 of a friend of his to be aduanced a Cardinall came to Rome of purpose to see him 〈◊〉 obseruing his stately and proud manner of behauiour the next day he made him a mourning sute in which hee came againe to visit the Cardinall who demaunded why hee was so altred Benedetro answered for sorow to see the death of humilitie and the life of pride in you Pride is so dangerous a vice that commonly there is no worldly help for it wherevpon Alphonsus King of Naples beeing vpon a time demaunded his opinion touching the benignity of nature made this answer that nature had prouided a helpe for all her imperfections as for lechery mariage or fasting for hunger thirst meat and drink for couetousnesse spending for wrath patience and forbearance but for pride he saw no helpe so that it was a thing
not onely hurtful vnto nature but hatefull both to God man Pride apparrels the wicked with costly raiment makes them thinke their speech like the voice of Angels and swallowes the praise and popular applause of men with greedinesse but let them remember that of Herode who was eaten vp with lice and wormes Pride threw the bright starre Lucifer out of heauen therefore must not man in the darknesse of the earth presume too high lest he fall into the like precipitation Pride maketh the minde greedy of power and then can they neither abstaine from things forbidden nor containe themselues within the compasse of moderation Pride causeth a man that hath the eyes of his soule shut vp from the light of grace to mount vp so high vnto vanitie that he falls down head-long into hell as a blind kite that hath her eyes â—eeled vp beeing thrown from the first mounteth vp on high so long as she can carry herselfe with her wings till at last beeing weary shee falls downe and dies Pride is the enemy to grace the scorne of reason and the absolute impediment of further progresse in goodnesse and learning Pride bred the fall of Angels the misâ—ry of man the curse of the earth and the torment of diuells Pride bedecketh the body deformeth the soule stores the Vsurers with mony and the prisons with misâ—rie For many a man to go in braue apparrell runnes ouer head and eares in the Mercers bookes til stumbling at the heape of his debts hee falls headlong into a cold and comfortlesse poore and penurious prison Pride made the Painters complection the fantasticks inuention the rich mans ambition the fooles correction and the beggers conclusion Pride or a proud man in gay apparrell is like a prety virgin who playeth the counterfet Queene amongst other mayds puts on a sober and yet stately demâ—anor and will all that day scarce speake nor looke vpon her fellowes but at night when she puts off her apparrell then she bids them all good night and goeth home perhaps to some poore cottage from whence shee came in the morning So I say is it with a proud man who all the daies of his life from the brauery of his purse ouerlooketh all his poore friends and neighbors but at the night of his dayes when he must be stript out of his richest ragges and is going to his graue theÌ„ perhaps hee bids them all good night when he is going not onely to the earth from whence hee came but it may be to hell from whence he shal neuer returne Pride is vnprofitable for a Commonwelth when the superfluitie of one night serues the necessity of many and the disgrace of a Common-wealth when a man shal care more to satisfie his owne vaine-glory and outward vanity then respect the profit of his country the praise of vertue the paterne of humilite the example of sobriety the times necessitie the complaints of pouertie Pride hinders charitie endures no equalitie loues flattery murmureth at superiors triumpheth ouer inferiors and wil admit of no humble thoughts Pride robbeth the heart of wisedome the mind of vnderstanding the spirit of grace and the soule of saluation Pride or a proud man that is cladde in colours like the Knight of the Rainebow or bedawbed in gold like the calfe of Horeb feeles neither the burthen of sinne that lyeth heauy on his soule nor the weight of a whole lordship that hangeth heauy on his shoulders Pride ingrafted by nature is somtimes tollerated in a great estate but if the same party come to deiection then doth pouertie expose his pride to the greater hate and contempt Pride is many times augmented by honour as we say Honors change manners so that a man otherwise well disposed when hee comes to preferment not onely alters the course of his life but the qualitie of his very soule Pride without controuersie is the diuells hooke to pull sinners neerer to him and can catch a man a farre off without anie other baite then the hast of him who of his owne accord doth come too fast on Profit Ianus they say had double face but I Haue double hand and tongue to silch lie PRofit is a kinde of witchcraft draweth so fast downward to the earth that we haue no leysure to looke towards heauen though it be lawfull to liue by honest gaine if couetousnesse carry vs not beyond good conscience through ignorance that carelesnesse of the world is the way to true happinesse Profit maketh a churle thankfull yet hee that is onely gratefull in necessitie deserueth small praise and lesse pitie in his penurie Profit forgetteth former paines and patience worketh a passage through many difficulties Profit which commeth by seruants maketh them worthy of their wages as a horse that trauailes is of his oates Profit will quickly decay if either a man sell much and buy little or buy much and sell little or buy little and sell nothing at all so that all men which liue by profit must proportion their layings out to their gettings at least Profit maketh light ballances false measures both are an abhomination to the Lord. Profit is the desire of many men and losse their griefe but when their faith growes to suspition their loue is at the dore to be gone Profit many times comes in freely as the Bee brings her hony like a sweet seruant to the hiue and gathering from many things labours to enrich onely one but there is small profit to take from one and disperce amongst many Profit is got by labour and labour that brings profit is sweet to the patient but the impatience of a foole that wil not persist nor can stay to expect loseth his profit and may leaue off his trade Profit is vnlikely to rise to any great matter when the haruest is troubled with wet wether yet may a latter spring recompence the losse of the former ill season Profit in a base trade may befoule the fist but the gaiue of briberie will deforme the soule Profit comes in with cheerefulnesse when a good haruest makes the Farmer feast his neighbours as faire wether and searoome glads the fortunate Merchant Mariner and makes them spend frankly when they come home Profit which is honest needes little cunning but true endeauours and orderly dealing Quietnes Wherein can honor wealth or pleasure thriue If I their pleasure do not keepe aliue QVietnes is the paradice of conscience where a man walkes merrily when all the world is in a hurly-burly Quietnes of minde is setled with comfort when wee feare not the contrary and are so prouided against mischances that when they happen they cannot disquiet vs. Quietnes makes sleepe like a sweet refreshing showre to the senses but slothfulnesse dulls them like a glut of raine On the contrary a setled melancholy makes way to madnesse if it be without rest or intermission from continuall and intentiue cogitation Quietnes of minde ioyned with quietnesse of body makes the estates of
pleasure and speedinesse makes a man slow of pace to meete with his Sauiour Sinne in vs is worthy to be afflicted with punishment for offending of God when Christ was plagued in sauing of vs not for any sinne of his owne but onely for taking our sinnes vpon him Sinne repented in health when we haue power to proceede shews a leauing of sinne but â—e that in sickenesse repenteth when he hath no more power sheweth that sin hath left him not he the sinne Sinne through weakenesse is against the father and his mightinesse through ignorance against the sonne and his wisedome through mallice against the holy Ghost and his grace Sinne killed Saul with his owne hand hanged Absolom by his owne haire slew Zenacherib by his owne sonnes and betrayed Christ by his owne seruants Sinne is the baite of folly and the scourge of villany it brings the begger to the stockes the bawd to the cart the theefe to the gallowes and the murtherer to the wheele and all without repentance to hell Sinne makes wrath in heauen warre on earth woe for man and worke for the diuell Sinne is the seed of darkenesse the roote of rottennesse the tree of cursednesse the blossome of vanitie and fruite of bitternesse Sinne toles the passing bell of life strikes vp the drum of death sounds the trump of infamy and makes the whole triumph of hell Sorrow Sorrow for sinne can neuer breake the heart For ioy within else life it makes to part SOrrow for sinne is a signe of grace and ioyned with true repentance worketh our saluation For as a warme hand mouldeth and fashioneth wax to what impression it please so do teares and true contrition worke God to compassion Sorrow is sinnes salue and amendment of life keepes the soule in health Sorrowes concealed are killing paines and repentant teares though they make lesse noyse are more forcible with God then fained or strained outcries with whom the throbs of the heart are as powerfull as drops of blood and the sighings of a penitent and sorrowfull soule do alwayes preuaile Sorrowes vnfelt condemne vs for want of sense but not forborne proues we haue no patience nor right vse of affliction Sorrow bursteth foorth many times into teares which from a true heart are gratious from a kinde heart pittifull from a curst heart scornfull from a false heart diuellish and from a foolish heart ridiculous Sorrow filleth the heart full of greefe and maketh silence a heauie burden yet is it better to suppresse sorrow in silence then let it breake forth into rage with greater offence Sorrow is ended by death and although patience is the ouerruler of passion yet delay is the murtherer of hope Sorrow that is helples is a heauy passion hopelesse patience is an endlesse griefe Sorrow if moderate may bee had for the dead but extremities are to be auoyded iâ— all things For as a glutting raine is eueâ— noysome to corne for in seede time it drowneth it in the growth it lodgeth it and at haruest it rotteth or burneth it so doth sorrow and excesse of teares dull our sences quench our spirits cloud our vnderstandings and in conclusion killeth all liuely operation of our soules and bodies Sorrow oppresseth the minde breaketh the heart and keepeth vs from our iourney to quietnesse as a tired horse faintes in his way sinkes vnder his burthen and sometime lies downe in the dirt Sorrow if great makes the soule burst forth into cries but if excessiue it smothers them or choakes them in the very birth or conception so that in sorrow the lesse the sound is the more is the sense Sorrow maketh a contrite heart to sigh and teacheth the penitent to talke with God in prayer which indeede is the true sacrifice and onely redresse of sorrow Sorrow fashioneth an vnruly heart to good order as a wide and side garment is cut pared and plighted and put together in a sit and comely manner Sorrow is renued with remembrance of sins past meditation of faults present and feare of future offences Sorrow is the cause of a heauy heart hot liuer bad digestion vnsauoury breath abstinence from meates dry bones swelling eyes sad countenance deiected lookes dull and dolefull dispositions pensiue passions and many melancholike maladies and macerations pittifull gestures mournfull speeches and mad actions sorrow is neuer so profitable as for sinne nor ioy so comfortable as for forgiuenes of sinne Sorrow for sinne if true and hearty causeth in the faithfull feare to offend againe but causeth â—eare ioined with hope of pardon whereas the sorrow of the faithlesse followeth feare of death and damnation Sorrow ouercharging the heart puts it to a dangerous and deadly plunge as a Faulcons life is hazzarded by ouer-gorging a slender roofe by ouer-burdening so that a weake heart is quickely ouerthrown and a strong put to the more paine Sorrow and teares cleanse the soule of her sinnes and contrition of the heart maketh confession with the mouth for all true griefe makes a man know and acknowledge himselfe Sorrow in extreamity ouerpresseth a weake resolution as a ship ouer-loaded doth sometime sincke with the weight Sorrow about worldly businesse bringeth pensiuenes and detaineth vs from such endeauours as may preuent mischiefes yea keepeth vs from godly meditations and heauenly obiects which are more profitable vnto vs. Sorrow for wants cannot remedy them nor preuent necessities and therefore it is the way to procâ—ed to action and ouer come sorrow with painefull imployments Sorrow for vnkindnesse in Louers must be vented by words or else the heart shall neuer make knowne griefes but by faire and friendly expostulations it comes to passe often times that the falling out of Louers is the renuing of loue Temperance Nothing too much mixe water with the wine The mean is best which temperance doth define TEmperance both in iudiciary proceedings and in priuate mens minds and actions procureth tranquility and preuenteth outrage and calumny in Common-wealths for so neither the bad are supported nor the good oppressed the mighty imperious nor the weake refractarious the souldier mutinous nor the scholler contentious the rich couetous nor the poore enuious for although most of these may bee comprised vnder the gouernement of Iustice yet must Iustice her selfe be guided by temperance Temperance in diet and exercise will make a man say a figge for Gallen Paracelsus Temperance sitting in the heart and ruling the affection and tongue keepeth a man from flattering dissimulation which is an extreame which though the world say he that wants hath no wit vet I say he that vseth it hath no honesty Temperance keepeth vs from flattering speeches which are like smooth waters wherein men are drowned sooner then in rough streames because they are commonly deepest and most dangerous Temperance in wine is a whet-stone to the wit but excesse is a milstone to the sences Temperance through patience maketh the smart of others soares a lenatiue to his owne wounds but indeed there need no such
that are wel gotten make good magistrates to releeue the widow and fatherlesse but hee that oppresseth them is both vnworthy of any office and to be punished for example of iniustice to others in like place Offices obtained by corruption make the prosperity and posterity that get them vnhappy because euil is vnpunished malice couered iustice hindred vice nourished and the inward enemies of our soules so strengthned against the vertues or our mindes that they are either so weakened that they cannot shew forth their efficacy or so vtterly banished that they sildome returne to their natiue country Offices are commonly a way for the Prince to know the condition of the subiects for as the touchstone trieth currant and counterfet mettals so doth the integritie or iniquitie vsed in offices try the disposition of magistrates and by them the opinion and conuersation of the subiect For good Princes make good lawes good lawes raise good magistrates good magistrates ouer-see good executions and good execution detaineth the inferior sort in obedience and loyaltie to supreame authoritie in loue to the country in due respect to their betters curtesie to equalls humanitie toward inferiors and charitie to all of all sorts Offices are still subiect to this error that such as should obtaine them by order of place are commonly shut out by fauour or reward insomuch that Princes cannot sometime eate or sleepe in quiet for such suters as are euer begging and buzzing in their eares Which makes me remember a story of Alphonsus King of Naples who being at supper and hauing on either hand some or other to whisper in his eare about the obtaining some office of honourable or profitable place suddenly with a loude voyce cryed out O how happy are the very asses that trauaile with their burthens for when they are at their bait their maisters let them feede quietly which you see Kings cannot doe Officers ought to looke into causes not persons that power may not oppresse misery nor pitie hinder iustice to the hurt of any Officers and Magistrates are to knowe that mercy without remisnesse seueritie without tyranny zeale without hypocrisie iustice without extremitie and pitie without partialitie not onely conserue Common-wealths but augment the reputation of particular offices Offices abused by wicked magistrates make the rich murmure the poore cry out the widowe wring her handes the orphan shed teares the souldier mutiney the schoâ—er complaine and all sortes repine Officers that bee good may bee subiect to some imperfections and then knowing their infirmities they must rather with an humble lenity draw others from their errors then with a rough tyrannie make them destitute of hopes and more dissolute in manners Officers that are wise are the pillers of State as a gracious Prince is the ioy of his subiects Officers that are wicked sometimes do wel to gaine fame like healing witches that would be thought charitable and do that they doe meerly by delusion to obtaine an honest reputation Officers corrupted haue commonly euill eyes dissembling tongues hypocriticall harts open hands close feet For they will sit still for their owne profits but sildome take paines to help others Officers thinking of nothing but gaine forget to enioy what they haue already got with labour and paine Offices obtained by money and not to be continued long in probabilitie make the possessors the more greedy to enrich themselues Offices bestowed by Princes in court against ancient custome and commendable order make the Courtiers to murmur saying The Prince doth not consider the Councell doth not dispatch the Paymasters delay the Parasites beare sway the Bishops be not residents the Secretaries haue priuate pensions Iustices take bribes the officers compound for duties the gentlemen play the vnthriâ—ts the husbandmen that drudge for all are beggers Officers ought to be thankfull to God and pittifull to men for God hateth the sinne of ingratitude the poore doth reuenge iniuries with teares Officers in the administration of iustice are gouerned by learning and wisedome for learning to giue sentence prudence to gouerne both which are two such properties as many desire but few obtaine Offices amongst martiall men are bestowed by order of discipline and knowledge in the warres otherwise shall the vnexperienced hazard the businesse in hand and giue the whole Campe cause to repine and repent Yet many times the fauor of Generals may be iustifiable in the preferment of younger souldiers who may be of greater merit then their elders Officers that get to preferment with intent of priuat profit are not onely voyde of good counsell but continue therein to their greater scandall the dishonour of the bestower the infamy of the procurer the feare of good men and fall of good order Order The heauen 's without me would confused rest But with me bell may well receiue the blest ORder framed the world â—etled the heauens proportioned the motions of the Sunne Moone and Starres in their seasons embelished the earth with infinite varieties of flowers and fruits in their seasonable times limited the seas with banks and bounds and fet an orderly course in all creatures Where onely Hell is full of confusions horrours and vtter disorders Order but a little neglected makes a small errour to growe greater as a little spark ill raked vp kindles a great fire and a little foule filthy water marres the wholâ—â—ot of pottage howsoeuer the Cooke be his crafts master Order teacheth vs that an ill fauoured face a wicked nature a horrible life and execrable death doe commonly accompany one another The first is vgly the second hatefull the third fearefull and the fourth damnable Order teacheth the Iudge to summon the parties in question to appoint a day of hearing to giue eare to both sides to examine the particulars to certifie the iurors to open the truth to receiue the verdict and giue the sentence For as a carpenter by his axe and rule squareth and proportioneth his timber so in deciding of causes impertinent points are to be pared ambiguities sifted shyfts examined the truth discouered and so the cause orderly and truly decided Order maketh the eye though neuer so little see many things and that a far off one after another Order setteleth the maiestie of a Kings palace and quieteth the ambitious spirits of noble men who from order and princely direction knowe how to take their place without repining whereas if the offices in diuers mens hands are disposed without orderly rules there must needs be vnorderly proceedings in the duties that belong to their seuerall places Order in proceeding keepeth a hote braine from running into any extreame vvhereby the whole work may bee ouerthrown Whereas the minde is setled the body accommodated the hand ruled the worke perfected the workman commended Order marshalleth a feast appointeth the banquet disheth the meat placeth the dishes setteth the guests soundeth the musick and sets euery ones teeth on worke in his seuerall rank Order maketh the Physition famous by preparing the body