Empedocles because he could not learne the cause of the burning Aetna leapt into it Aristotle for that hee could not giue the reason for Euripus flowing drovvned himselfe As he which without licence breaketh a prison procureth his owne death so in the world to come shall hee be perpetually punished which contraâ—y to the will of God will set the soule at liberty Plato Vincitur haud gratis iugulo qui prouocat hostem Qui nil potest sperare desperet nihil Of Deuils Defi. Deuils are our temptours to sinne blasphemie and all other euills they that standing in feare of God take pleasure in that which displeaseth him THe deuill labours to deceaue men and greatly enuies that any should be saued The deuill was the first author of lying the first beginner of all subtile deceites and the cheefe delighter in all sinne and wickednes Philo. Diuers spirits were wont to deceaue people eyther by misleading them in theyr iourneyes or murdering them in theyr sleepes Psellus The more the deuills increase in theyr boldnes the more increaseth theyr punishment The deuils not able to oppresse GOD in himselfe assault him in his members Aug. The deuill intangleth youth with beautie the Vsurer with golde the ambitious vvith smooth lookes the learned by false doctrine The deuills oft-times spake truth in Oracles to the intent they might shadowe theyr falseshoods the more cunningly Lactan. The deuill vvith false miracles beguileth the world The deuills as being immortall spirits and exercised in much knowledge seeme to worke many thinges which in truth are no miracles but meere works of nature All the great power of deuills proceedeth from the iust indignation of God vvho by such whyps chastiseth the wicked and exerciseth the good The deuils haue diuers effects the one troubleth the spirit the other molesteth the body some insinuate steale into our harts where depraued desires are ingendered or els into our vnderstanding to hinder the vse and office of reason The power of God and not the deuill is to be feared Greg. The inuisible enemy is ouer-come by faith The deuils haue will to hurt but they want power Augustine The deuill is ouer-come by humilitie The deuill is strong against those that entertaine him but weake against those that resist him Aug. From euill spirits proceedeth Art-magick whereby the slauish practisers of that damnable Art by many false miracles deceiue the simple and confound themselues God many times suffereth the deuill to tempt the godly that by temptation theyr fayth might be tryed He that giueth his word to the deuill breaketh his bond with God Luther The deuill temptation and sinne vvere the occasions of mans fall He that makes a God of the world and vanitie is a deuill in the fight of heauen wisedome The harts of the rebrobate containe as many deuils as vnchast thoughts Greg. The deuill is to some a Lyon to some an Ant. Gregory The deuill ceaseth to tempt them whom he hath already wonne The worlde the flesh and the deuill are three powerfull enemies to prouoke men to wickednesse The deuill is the Father of lies the chiefe author of all deceit The deuil tempteth the righteous one way and the wicked another way Greg. The deuill presents before vs many vaine delights to the intent hee might the better keepe our minds from godly meditation VVhat sinne soeuer hath beene by man at any time committed was first by the deuill inuented The deuill first accuseth vs of our euill words next of our euill works lastly of our euill thoughts Greg. Vt cum princeps vult hospitari in aliquo domo praemittit nuncium et vbi ille recipitur ibi descendit Dominus sic diabolus praemittit malas cogitationes vt ei preparent hospitium vt vbi recipiuntur illuc declinat Christus Leo dicitur propter fortitudinem Agnus propter innocentiam Leo quod inuictus Agnus quia mansuâ—tus Ipse Agnus occisus vicit Leonem qui circuit quaerens quem deuoret diabolus leo dictus feritate non virtute Of Hell Defi. Hell is in all things contrary to heauen it is a place of torment misery and desolation where the wicked shall endure the endlesse iudgement of paine for their offences ZEno the stoick taught that the places of the reprobate were seperate from the righteous the one beeing pleasant delectable the other darksome and damnable Hell is the hold of horror distresse and misery the Cell of torment griefe and vexation The losse of heauen is to the damned more grieuous then the torments of hell Chriso Hell is the land of darknes Greg. In hell all torments are not alike Aug. VVoe be to him that by experience knoweth there is a hell Chrisost. Hell is in the center of the earth remote from all comforts replenished with endlesse horror where desolation raigneth no redemption may be expected Hel is the place of punishment which God hath reserued for the reprobates In hell is no order but a heape and Chaos of confusion The wretches in hell haue an end without end a death without death a defect without defect for theyr death liueth continuallie the end beginneth alwayes the defect can neuer faile Eternall death is the reward of sinne the plague of sinne hell and damnation Hell is euery where where heauen is not The torture of a bad conscience is the hell of a lyuing soule Caluine Good men haue theyr hell in thys worlde that they may knowe there is a heauen after death to reward the vertuous and vvicked men escape torments in this worlde because they shal finde there is a iudgement to come wherein the wicked shall haue punishment according to the number of theyr offences Lactan. They that beleeue in Christ haue alreadie ouer-come sinne and hell To them that are enamored of the worlde the remembrance of hell is bitter The image of our sinnes represent vnto vs the picture of hell Hell like death is most incertaine a place of punishment most assured Hell that is knowne no where is euerie where and though now neuer so priuate yet in the end it will be most publique Hell is compared to the Laborinth vvhich Dedalus made whose entrance is easie but beeing once in it is not possible to rerurne If thy minde bee not mooued with the fire of heauen take heede least thy soule feele the flames of hell Infernus lacâ—s est sine mensura profunditas sine fundo plenus ardoris incomparabilis plenus faetoris intolerabilis ibi miseriae ibi tenebrae ibi horror aeternus ibi nulla spes boni nulla desperatio mali Noctes atque dies patet atri ianua Ditis FINIS A Table of all the principall matters contayned in the former Treatise A. A Boundance 2. vide riches Absence 124 62 Abstinence vide Temperance Acts 125 94 Actions 4 6 42 91 103 113 182 228. Action 48 92. Accusation 153 Admonition 17 41. 64. Admiration 52 48 168 Aduise vide Counsell Aduersity 6 114 vide
more worthie to be called vertuous theÌ„ noble or reuerend for that the one tytle descends together with dignitie and the other is the rewarde of the worke which wee vse So that it falls out in good experience that thys tytle of Vertue is of many men desired but of very few truly deserued Vertue maketh a stranger grow natural in a strange Country and vice maketh the naturall a stranger in his owne Country Vertue is health vice is sicknes Vertue is a stranger vppon earth but a cittizen in heauen Take away discretion and vertue will become vice Vertue is the beautie of the inward man Vertue laboureth lyke the sunne to lighten the world To forgyue is no lesse vertue in Princes when they bee offended then reuenge a vice in the common sort when they be wronged Vertue goes not by byrth nor discretion by yeres for there are old fooles yong counsellors It proceedeth of a more noble courage and vertue to conquer our owne vnlawfull affections then to gyue an onset vpon the Campe of an enemy Vertue is the Queene of labours Opinion the Mistresse of fooles Vanity the pryde of Nature and Contention the ouerthrowe of Families As by nature the Cedar will be tall the Diamond bright and the Carbuncle glistering so Vertue wil shine though it be neuer so much obscured Vertue maketh men on the earth famous in theyr graues glorious and in the heauens immortall Vertue is not obtayned in seeking strange countries but in amendement of old errors Vertue is more acceptable by howe much the more it is placed in a beautifull body Pythagoras compareth Vertue to the letter Y which is small at the foote broade at the head meaning that to attaine Vertue it is very paynfull but the possession thereof passing pleasant A good man though in appearance he seem needy yet by vertue he is rich Vertue is a thing that prepareth vs to immortality and makes vs equall with the heauens Socrates The first step to vertue is to loue vertue in another man Vertue while it suffereth ouercommeth Vertue cannot perfitly bee discerned without her contraryes nor absolutely perfect without aduersity Vertue is better and more certayne then any Art The actions of Vertue doe so much affect the beholder that he presently admireth theÌ„ and desireth to follow them A man endued with vertue merriteth more fauour then a man of much wealth Vertue maketh a man rich though hee be poore in worldly substance It is no lesse vertue to keepe thinges after they be gotten then to get them Vertue in generall is a Castle impregnable a Ryuer that needeth no rowing a Sea that moueth not a treasure endlesse an Army inuinsible a burthen supportable an euer-turning spye a signe deceitlesse a plaine way faile lesse a true guyde without guile a Balme that instantly cureth an eternall honour that neuer dyeth Mar. Aurelius Laudo factam de necessitate virtutem sed plus laudo illam quam elegit libertas non inducit necessitas Virtus medio iacet obruta caeno Nequitiae classes candida vela ferunt Of Peace Defi. Peace is the quiet and tranquility of kingdomes burying all seditions tumults vprores and factions and planting ease quietues and securitie with all other florishing ornaments of happinesse DEere and vnprofitable is the peace that is bought with guiltlesse blood They iustly deserue the sworde of VVarre which wilfully refuse the conditions of peace Peace florisheth where reason ruleth ioy raigneth where modesty directeth Peace is the end of warre honour the ioy of peace and good gouernment the grounde of them both As the lyuing members of the body vnited together maintaine lyfe and deuided hasten death so Cittizens in a Common-weale by their concord maintain the state but by their hatreds destroy it Concord in a Citty is lyke harmony in musicke Concord of many maketh one True peace is to haue peace with vertue and warre with vice Peace asketh no lesse wisedome to conserue it then valiantnes to obtaine it The colour of â—eace maketh the war more secure for who â—uspect least are soonest preuented The French samed for their incredible couetousnes haue often-times sâ—ld theyr country for brybes but â—ildom ratified their peace with honour Archidamia the Spartan Lady seeing her Countrey supprest by the couâ—tousnesse of the Magistrates and Pirrhus tryumphing in theyr myseries entred the Senate house with a naked sword in her hand and in the name of all the Ladyes chyd the hartlesse Lordes for suffering themselues to liue theyr Countrey beeing ouerthrowne and they lyke to loose theyr lybertie Pirrhus entering Sicily possessed with hope of some peace afterward surprised the countrey and inthralled the inhabitants thereof by tyranny Peace from the mouth of a Tyrant is oftener promised then performed The countenaunce declareth mans inclination to peace and the austeritie of Marius countenaunce being an Infant was ominous to Rome in his old age It is a poynt of godly wisedome to bee at peace with men at warre with vices To rule an estate is a heauie burthen but to vnder-goe peace is an easie carriage Concord maketh small thinges mightily to increase but discord maketh great things sodainly to decay To flye from peace which wee should earnestly pursue is to followe discord and our owne destruction That thing is more esteemed which is obtained by peacefull wordes then that which is gotten by forceable violence Nemo vires suas in pace cognoscit si enim bella desunt virtutum experimenta non prosunt Quas homini nouisse datuÌ„ est pax vna triuÌ„phis pax optima rerum Inuneris melior pax custodire salutem Et ciues aequare potens Sil. Ital. Of Truth Defi. Truth is that certaine and vnfallible vertue which bringeth foorth all goodnes reuealeth the creation of the worlde the power of our Creator the eternall crowne of blisse we hope for and the punishment allotted for our misdooings It is a vertue through which wee are inclined to speake no otherwise with our tongue then we thinke with our hart TRuth standes not vppon the tongues of men nor honour vppon the frownes of authoritie There is nothing so secretly hidden but time and truth will reueale it Truth seemeth somtimes at the first to bee very darke harde and displeasant but at the length it appeareth most bright louely and comfortable Plotinus Truth is the guide of all goodnes Truth may bee oft blamed but neuer shamed and vertue suppressed by slaunder will at last appeare without blemish The dissoluing of a doubt is the finding of the truth Truth is the law of all Arts. Truth hath two companions wisedom and constancie Truth is the messenger of God which euerie man ought to reuerence for the loue of her Maister Truth onely among all things is priuiledged in such wise that when the time seemeth to haue broken her wings then as immortall she taketh her force The purest Emerald shyneth brightest wheÌ„ it hath no foyle and truth delighteth most when it is apparailed
crazed shyp by drinking in of vvater not onely drowneth herselfe but all those that are in â—er so a Ruler by vsing viciousnes destroyeth not himselfe alone but all others besides that are vnder his gouernment As ignorant Gouernours bring their countrey into many inconueniences so such as are deuilishly politique vtterly ouerthrovv the state Themist As truth is the center of religion so contrary opinions founded on euill examples are the corruptions of this vvorld and the bringers in of Atheisme As it becommeth subiects to be obedient to theyr Soueraigne so it behooueth that the King be carefull for the commodity of his Common-weale Sigism As there is no deliberation good that hangeth on delay so no counsaiâ—e is profitable that is followed vnaduisedly As that kingdome is most strongest vvhere obedience is most nourished so the state is most dangerous where the souldiour is most negligently regarded As no Phisition is reputed good that healeth other and cannot heale himselfe so is he no good magistrate that coÌ„mandeth others to auoyde vices and will not shun euill himselfe M. Aurel. As honour consisteth in our knowledge ability to punish not in our power to enioy it with many perrils so pollicy dependeth as much on dissembling things vvee cannot remedy as releeuing them by daungerous leagues As mild aunswers reconcile displeasures so bitter â—ests when they taxe too neerely and too truly leaue a sharpe remembrance behind them As the greene leaues outvvardly sheweth that the tree is not dry inwardly so the good works openly testifie the zeale of the hart inwardly Like as a gouernour of a ship is not chosen for his riches but for his knowledge so shold the chiefe magistrate in euery Citty be chosen rather for his wisedome and godly zeale then for his wealth and great possessionâ—s As liberty maketh friends of enemies so pride maketh enemies of friends As the goodnes of vvise men continually amendeth so the malice of fooles euermore increaseth Pythag. As they vvhich cannot suffer the light of a candle can much vvorse abide the brightnes of the sunne so they that are troubled vvith smal trifles would be more amazed in waighty matters As fire cast into the water is quickly quenched so a false accusation against an honest life is soone extinguished As the canker eateth and destroyeth yron so dooth enuie eate and consume the harts of the enuious As the sauour of stinking carrion is noysom to them that smell it so is the speech of fooles tedious to wise-men that heare it Solon As the wicked malicious person is most hardy to commit greatest crimes so is hee most cruell and ready vvickedly to giue sentence against another for the same offence As men eate diuers thinges by morsells which if they should eate whole would choak them so by diuers dayes we suffer troubles which if they should all come together they would make an end of vs in one day As sinne is naturall the chastisement voluntary so oft the rigour of iustice to be temperate so that the ministers thereof should rather shewe compassion then vengeance whereby the trespassers should take occasion to amend their sinnes passed and not to reuenge the iniury present Hermes As the knowledge of God ought not to be vnperfect or doubtfull so prayer should not be faint or slacke without courage or quicknesse Though the VVood be taken from the fire and the embers quenched yet neuerthelesse the stones oftentimes remaine hote and burning so the flesh though it be chastised with hote and dry maladies or consumed by many yeeres in trauaile yet concupiscence abydeth still in the bones Antist In all naturall thinges nature is with verie little contented but the spirit and vnderstanding is not satisfied with many things As after great stormes the ayre is cleere so after the floods of repentant teares the conscience is at quiet Seruaunts when they sleepe feare not theyr maister and they that be bound forget theyr fetters in sleepe also vlcers and sores leaue smarting but superstition alone vexeth a man when he sleepeth As darnel springeth vp among good wheat and nettles among roses euen so enuy groweth vp among vertues Theopom As the leaues of a booke which is sildom vsed will cleaue fast together euen so the memorie waxeth dull if it be not oft quickned Like as an Adamant draweth by little and little the heauie yron vntill at last it be ioyned with it so vertue and vvisedome dravve mens minds to the practise thereof The man that bringeth an infirmed body to any kinde of voluptuous delight is lyke him which bringeth a broken shippe into the raging seas As a vessell cannot be knowne whether it be whole or broken vntill it haue liquor in it so can no man be knowne what hee is before he be in authoritie Isocrates They which goe to a banquet onely for the meates sake are like them vvhich goe onely to fill an emptie vessell As Phisitions with their bitter drugges doe mingle sweet spices that the sick patient may the more willingly receiue them so ought bitter rebukes to be mingled with gentle admonitions that the offender might be the better brought to amendement As it is great foolishnes to forsake the cleere fountaines and to drinke puddle vvater so it is great folly to leaue the sweete doctrine of the Euangelists and to study the dreames of mens imaginations As the body of man by nature is mortall lumpish heauie delighting in those things which are visible and temporall and alwayes of it selfe sinketh downward so the soule being of a celestiall nature violently enforceth her-selfe to flye vpwarde and with all her might striueth and wrastleth continuallie against the heauie burthen of the earthly body wherin she abideth despising those things which are mortall and onely desiring things permanent and immortall As sight is in the eye so is the minde in the soule Sophocles As desire is glad to embrace the first showe of comfort so is desire desirous of perfit assurance S. P. S. Vt ad cursum Equus ad arandum Bos ad indagandum canis Sic homo ad duas res intelligendum et agendum natus est quasi immortalis Deus Vt ager quamuis fertilis sine cultura fructuosus esse non potest sic sine doctrina animus Of Brauery Defi. Brauerie is a riâ—tous excesse eyther in apparrell or other ornament it is also a part of pride and contrarie to decencie and comlinesse EXcesse of brauery brings a man of much wealth quickly to pouerty Pride ioyned with many vertues choakes them all They that rather delight to decke their bodies then theyr soules seeme men rather created for theyr bodyes then theyr soules Excesse in vanity hath neuer end Theft or violent death euer waiteth at the heeles of excesse They neuer can be carefull to keep a meane in husbanding other mens wealth which are carelesse in bestowing theyr owne substance vpon excesse To spend much beyond power and hope much vpon promises make many men beggers which were
esse sui Ouid. Omnibus qui patriaÌ„ conseruauerint adiuuerint auxerint certus est in caelo et definitus locus vbi beati aeuo sempiterno fruuntur Cicero Of Hope Defi. Hope is that vertue whereby the spirit of man putteth great trust in honest waightie matters hauing a certaine and sure confidence in himselfe this hope must be strong ly grounded vppon a sure expectation of the helpe and grace of God without which it is vaine and imperfect TO be cleane without hope is a hap incident to the vnhappy man He that will loose a fauour for a hope hath some wit but small store of wisedom Fortune may take away our goods but death cannot depriue vs of hope Hopes aboue fortune are the fore-poynters of deepe falls If thou chaunce to loue hope vvell vvhatsoeuer thy hap be That which is most common is hope Hope is a waking mans dreame Pyndarus To put our confidence in the creature is to dispaire of the creator Grego Vaine is hope that doth not feare God Gre. This mortall life is the hope of the life immortall Aug. They onely hope vvell who haue a good conscience Aug. Hope is the companion of loue Hope cannot be without fayth Aug. Hope is the God of the wretched Bernard Hope grounded on God neuer faileth but being built on the world it neuer thriueth Hope apprehendeth things vnseene and attaineth things by continuance Plato The euenings hope may comfort the mornings misery Hope is the fooles God the Merchant-mans comfort the souldiers companion and the ambitious mans poyson Hope of life is vanity hope in death is life and the life of hope is vertue Hope waiteth on great mens tongues and beguileth beleeuing followers Sweet words beget hope large protestations nourish it and contempt kils it He that supposeth to thriue by hope may happen to beg in misery Bion. The apprehention of hope derideth griefe and the fulnes of hope consumeth it As all mettalls are made of Sulphur so all pleasures proceede from hope As the one part laboureth for the conseruation of the whole body so hope for the accomplishment of all desires Sadnes is the punishment of the hart hope the medicine of distresse Crates Hope is a pleasant passion of the minde vvhich dooth not onely promise vs those things that we most desire but those thinges also which we vtterly dispaire of Our high hopes haue oftentimes hard fortunes and such as reach at the tree commonly stumble at the roote To hope for requitall of benefits bestowed may rather be counted vsury then vertue A cowardly louer without hope shall neuer gaine faire loue with good fortune To hope against all hope is the excellence of a mighty resolution In a little place is hid a great treasure and in a small hope a boundlesse expectation Confidence except it be guided by modesty and proceed from iudgment may rather be called arrogancy then hope Hope of all passions is the sweetest and most pleasant and heereof it is said that hope onely comforteth the miserable Hope is the Gouernour of men Symonides Perdicas seeing Alexander largelie bestovve many benefits vppon his friends asked him what hee would leaue for himself he aunswered hope A good and vertuous man ought alwaies to hope well and to feare nothing Hope is the beginning of victory to come and doth presage the same Pyndarus Sola spes hominem in miserijs consolari solet Miserum est timere cum sâ—eres nihil Of Charity Defi. Charitie is the indissoluble band of God with vs whereby wee are inflamed with the loue of him for that which we owe vnto him and therby also are induced to loue our neighbours for the loue of God CHaritie is the scope of all Gods commaundements Chris. Charity delayd is halfe lost Charitie raunsommeth vs from sinne and deliuereth vs from death Charitie increaseth fayth begetteth hope and maketh vs at one with God As the body without the soule enioyeth no life so all other vertues without charity are cold and fruitlesse Charity is a good and gracious affect of the soule whereby mans hart hath no fancy to esteeme any thing in this world before the study to know God Hermes The charitable man is the true louer of God Seuerus As the sunne is to the vvorld and life to the body so is charity to the hart Charity resembleth fire vvhich inflameth all things it toucheth Erasmus Charitie in aduersitie is patient in prosperitie temperate in passions strong in good works quicke in temptations secure in hospitalitie bountifull amongst her true chyldren ioyfull amongst her false friends patient Charitie in midst of iniuries is secure in hart bountifull in displeasures meeke in concealing euills innocent in truth quiet at others misfortune sad in vertues ioyfull Charitie in aduersity fainteth not because it is patient and reuengeth not iniuries because it is bountifull Hee that truely loueth beleeueth and hopeth Aug. By charitie one seeth the glorious light of God Aug. Hee alwayes hath to giue that is full of charitie Bernard To loue with all the soule is to loue wisely to loue with all the strength is manfully to suffer for truth to loue with all our hart is to prefer the loue of God before all things that flatter vs. Aug. The measure in louing of God is to loue him without measure Bernard Charity is the way of man to God and the way of God to man Aug. If any man waxe drunke vvith the loue of God he is straightwayes apt and ready to all good he laboureth and is not weary hee is weary and feeleth it not the malicious mock him and he perceiueth it not Bernard The loue of God hath power to transforme man into God Charity maketh a man absolute and perfect in all other vertues Neither the multitude of trauailes nor the antiquity of seruice but the greatnes of charity increaseth the reward God is charity vvhat thing is more precious he that dwelleth in charity dwelleth in God what thing is more secure God in him what thing is more delectable The nature of charity is to draw all things to it selfe and to make them participate of it selfe Lactan. There is no vertue persit without loue nor loue without charity Charity is neuer idle but worketh for him it loueth The greatest argument of godly loue is to loue what God loueth Charitable loue is vnder no rule but is Lord of all lawes and a boundlesse Emperor There is true charity where two seueral bodies haue one vnited hart Of charity mixed with mockery followeth the truth of infamy Pythag. Charity is the child of faith and the guide to euerlasting felicity All charity is loue but not all loue charity Augustine The filthy effects of bribery hinder exceedingly the works of charity Plato Charity causeth men to forsake sinne and embrace vertue Charitie is a word vsed of many and vnderstood but of a few Cicero By charity with God we learne what is our duty towards man By charity all men
especially Christians are linked bound in conscience to releeue one another It is the true property of a charitable minded man louingly to inuite the poore curteously to intreate them and quickly to suffer them to depart A poore man being in charity is rich but a rich man without charity is poore Aug. Charitie and pride dooth both feede the poore the one to the prayse and glorie of God the other to get prayse and glorie amongst men Tyrannorum vita est in qua nulla est charitas nulla fides nulla stabilis beneuolentiae fiducia omnia semper suspecta et sollicita sunt nullus locus amicitiae Prata et arua et pecudūgreges diliguntur isto modo quod fructus exijs capiuntur hominis chaeritas et amicitia gratuita Of Humility Defi. Humilitie is a voluntarie inclination of the minde grounded vppon a perfect knowledge of our own conditions a vertue by the which a man in the most true consideration of his inward qualities maketh least account of himselfe HE that gathereth vertues without humility carrieth dust against the wind Greg. True humilitie commendeth other mens vertues without malice or enuy As Demosthenes being demaunded what was the first precept of eloquence aunswered to pronounce well beeing asked what was the second answered the like and so to the third so of the precepts of religion the 1 2 and 3 is humility It is no commendations to bee humble in aduersity but in the midst of prosperitie to beare a lowly sayle deserueth great praise Pride perceauing humility to be honourable desireth oft-times to be couered vvith the cloake therof for feare least appearing alwaies in his owne likenes hee should be little regarded Demost. The chiefe poynt of mans humilitie consisteth in this to subiect his will vnto the will of God Happy is that man vvhose calling is great and spirit humble The best armor of the mind is humility Humility for her excelling should bee the sister of true nobility Pontanus Humility is more necessary then virginitie Ber. Pride wageth vvarre in the kingdome of humility Greg. There are three degrees of humility the first of repentance the second desire of righteousnes the third works of mercy Humility onely is the repayrer of decayed chastity The easiest way to dignity is true humility True discretion is neuer purchased but by true humility VVhen all vices in a manner decay in age onely couetousnes increaseth Aug. Sith the Country which we desire to dwell in is hie and heauenly and the way thether low lines and humility why then desiring this Country doe we refuse the way Aug. Of all vertuous works the hardest is to be humble Humilitie hath many times brought that to passe vvhich no other vertue nor reason could effect To the humble minded man God reuealeth the knowledge of his truth Ber. If thou desire to ascend where God the Father sitteth thou must put on the humility which Christ the sonne teacheth The vertue of humility is the only repairer and restorer of decayed charity Humilitie teacheth a man hovv to rule his affections and in all his actions to keepe a meane By a mans outward countenaunce his inward humblenes of mind is made manifest Caius Marius being appointed by the people of Rome twice to triumph would not doe so but deuided the glory betweene him and Catalus his fellow officer with him Dio after he was made king of the Syracusians would neuer change his accustomed fare and apparrell which hee was wont to weare being a studient in the Vniuersity The spirit of God delighteth to dvvell in the hart of the humble man Erasmus If thou intende to build any stately thing thinke first vppon the foundation of humilitie As low lines of hart maketh a man highly in fauour with God so meekenes of words maketh him to sinke into the harts of men Humblenes of mind stirs vp affection augments beneuolence supports good equity and preserueth in safety the whole estate of a Country Men are not in anie thing more lyke vnto theyr Maker then in gentlenes and humilitie Charity humility purchase immortality God dwelleth in heauen if thou arrogantly lift vp thy selfe vnto him hee will flie from thee but if thou humble thy selfe before him he will come downe to thee Aug. Humilitas animi seblimitas Christiani Tria sunt quae radicata nutriunt humilitatem assiduitas subiectionis consideratio propriae fragilitatis et consideratio rei melioris Of olde Age. Defi. Olde age the gift of heauen is the long expence of many yeeres the exchange of sundry fortunes and the schole of experience SIcknes and old age are the tvvo crouches whereon life vvalketh to death arresting euery one to pay the debt which they ovve vnto nature Theopom It is a vaine thing for him that is olde to wish that he were young againe It is a lamentable thing to be old with feare before a man come to be old by age A gray beard is a certaine signe of olde age but not an assured token of a good wit Age ought to keepe a straight dyet or else will ensue a sickly life Hoary haires are embassadors of great experience Chilo As old folke are very suspitious to mistrust euery thing so are they likewise very credulous to beleeue any thing Youth neuer runneth vvell but vvhen age holdeth the bridle Age rather seeketh food for sustenance then followeth feasts for surfets The benefit of old age is liberty Sophocles VVhen all things by time decayeth knowledge by age increaseth Arist. Old age enioyeth all things and wanteth all things Democr In age we ought to make more readines to die then prouision to liue for the steele beeing spent the knife cannot cut the sunne being set the day cannot tarry the flower being falne there is no hope of fruite and olde age beeing once come lyfe cannot long endure Aurelius Those that spend theyr youth vvithout restraint vvould leade theyr age without controlement Beware of olde age for it commeth not alone Eurip. Euery age of man hath ende but olde age hath none Cicero In youth studie to liue well in age to die well for to die well is to die willingly Seneca Old men are young mens presidents Chris. An old man hath more experience to make a perfect choyce then a young man skill in a happy chaunce Age directeth all his doings by vvisedome but youth doateth vpon his owne will Age hauing bought vvit vvith payne and perrill fore-seeth daungers and escheweth them The difference betweene an old man and a young man is thys the one is follovved as a friend to others the other is eschewed as an enemy to himselfe The Brachmans and Gimnosophists made a law that none vnder the age of 40. should marry without the consent of theyr Seniors least in making theyr choyce without skill the man in proces of time should begin to loose or the woman not to loue Old men are often enuied for theyr vertue but young men pittied for their vice Old men