Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	godly_a	remember_v	wicked_a	881	5	9.8041	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01402	The rich cabinet furnished with varietie of excellent discriptions, exquisite charracters, witty discourses, and delightfull histories, deuine and morrall. Together with inuectiues against many abuses of the time: digested alphabetically into common places. Wherevnto is annexed the epitome of good manners, exttracted from Mr. Iohn de la Casa, Arch-bishop of Beneuenta.	T. G., fl. 1616.; Gainsford, Thomas, d. 1624?; Della Casa, Giovanni, 1503-1556. Galateo.	1616 (1616)	STC 11522; ESTC S102804	122,087	364

battaile or great peece of seruice they were put to the worst and driuen to slight by Scipio Aemilianus at their sitting down they were reprehended by their leaders in great rage for their base cowardise with these words are not these the Romane sheepe that we haue so often beaten home to their foldes to which the souldiers made this answer they are indeed the same ●●eepe but they haue changed their shepheards meaning they had now more valiant Commanders Valour is so great a friend to learning that that it will answer in her behalfe vnterrified with swearing or swaggering for so a noble young Gentleman much giuen to learning and a great louer of study sitting one day amongst his bookes was visited by a more hot braine then wise witted gallant a neighbour of his who at his comming vnto him vsed this speech What still at thy booke euer amongst the dead come abroade and liue with the liuing Oh answered the yong Gentleman I am sorry to heare thee say one thing and prooue another for my bookes are dead in show but full of life indeede and thou doest liue in shew but to vertue the true life thou art dead Valour holds vp the sword of Iustice and maketh life to shine with a lustre of honor as the starres through the cloudes Valour raiseth meane men to order of her seruice and degrees of militarie renowne so it be seasoned with experience and vnderstanding otherwise to see a yonger soldier preferred before another breedes repining and how euer fauour and authoritie may proceede per saltum yet it is a meere wrong Vertue I make true honour worthie truest praise And from the dust the humble I do raise VErtue hath a countrey in heauen and when she commeth on earth she is like a traueller that goeth to a friend to perswade him to change his dwelling for a better Vertue maketh life famous and death glorious and he that neglecte●h her is a foole but he that hateth her is a diuell Vertue in youth maketh age honorable and in age maketh death memorable it is as harmony to life and a sweet Di●pason in musicke to the comfort both of the players and standers by Vertue in misery is the ioy of the wicked as wickednesse in prosperity is the griefe of the godly which makes me remember a saying of a Phylosopher to Phalaris the Tyrant who reprehended him for weeping at the death of his friend as being a principle against true Phylosophy but he very confidently replied I weepe not O Tyrant that the vertuous doe die but that the vicious doe liue and such as thou dost gouerne Vertue is blemished with vaine-glorious ostentation but to boast of wickednes and vice is the top of sinne and most abhominable to God and good men Vertue in a Prince is the subiects ioy and the peace of all estates is conserued by vertuous administration mar●●all discipline due execution of lawes worthy aduancing to preferment couragious suppressing the insolent and resolute constancy to mainetaine true religion and ciuell administration all which must be performed by vertue and cannot be done without her direction Vertue of the wise is to be beloued the life of the vertuous to be gracious the seruice of the faithfull to be rewarded and the honour of the valiant to be aduanced Vertue maketh the minde of man to thinke right vpon God and to doe right amongst men so that true Vertue beginneth by good motions good motions proceed to resolute meditations resolute meditations must bee expressed by orderly wordes orderly wordes must goe forwards to effectuall deeds effectuall deeds to constant perseuerance and perseuerance must knit vp the life with the indissoluble knot of eternall fame Vertue is most graced by mercy and pitty for therein doe men come neerest the diuine nature whilst tyrants on earth breath nothing but blood and reuenge Vertue buildeth vpon hope of reward and honour is a great spur●e to vertuous endeauors Vertue hath her greatest lustre compared to the vicious as starres shine brightest in the darkest night Vertue of the soule dimmeth the beauty of the body as the brightnes of the Sunne diminisheth the light of a candell for vertue will appeare in despight of enuy yet must men take heed of polluting ve●tue with the lest crime for a staine is not so soone seene in a course cloath as in pure linnen Vertue is gracious in the beginning famous in the proceeding admirable in the end and glorious in the memory euen after death Vertue in the depriuation thereof leaueth the soule more bare then the naked body Vetue is like a mirrour for as when a man looketh in a glasse and thereby discouereth the spots and staines of his face so through vertue doe we behold the imperfection of nature and the deformity of sinne Vertue cannot bee obtained without an industrious heart and painefull pursuit ● therfore let no idle person euer thinke to attaine vertue by following vanity for a shadow in shew cannot produce a substance in effect Vertue is the gift of God but gotten by industry Warres I am a scourge of sinne how ere I seeme Vniust and barbarous as fooles esteeme VVArres that are bloody make euen the peace wofull and those are accursed that are sowers of ciuell discord Warres dispeople Countries deuast Cities defloure Virgins rauish Matrons ouerthrow Common-wealthes ruinate husbandry spoile Merchants empouerish the Trades-man and turnes topsie turuy the whole Kingdome Warres are sent as a Nurse and punishment of sinnes and because sinne doth euer encrease till the last houre there will neuer be a generall peace Warres attempted through ambition or vaine-glory doe commonly end to the preiudice of the beginner but if to propulse iniuries then the decider of all controuersies commonly carrieth the cause with the innocent parties Warres are leuied to maintaine peace for as a sword is an instrument of defence and a cloake a shelter for the raine so men vse wars to keepe themselues from the stormes of vtter ruine by forren enemies or priuate subuersion by ciuell or if you will vn●iuel friends Warres that grow vpon ambition are like to bee terrible but a luxurious peace is as miserable Warres are pleasing in conceit or for outward brauery to the vnexperienced as peace is vnpleasant to a troublesome spirit Warres are fearefull in the very rumour much more in the terrible effects for though the Drumme and Trumpet ye elda braue sound yet doth the Musket and Pike giue a killing blow Warres are commonly forren or domestick the first may bee propulsed by like forces but the other must be preuented by cautelous endeauours and both in the beginning as we doe the bursting out of riuers which otherwise will spoile all with their violent ouerflowings Warres cannot be maintained without men Men cannot be got without money mony cannot be leuied without taxes and impositions taxes cannot be paid without obedience nor obedience shewed without loue and hearty inclination to the Prince Warres resemble the eyes and

God is loue and he that meaneth to dwell with him must loue his brother loue himselfe loue God loue all that God hath made for God made nothing but what is good nor must wee loue any thing but what is good God yeeldeth such plentifull matter to discourse on that I must conclude vvith the Phylosopher and take two daies respite to tell you what God is and if you come then to knowe further I will take foure and if then I will aske eight and so aske longer and longer For the more you meditate the more you may and when you suppose to haue done you haue further matter to begin withall Grauity Like mee they looke that well do signiorize Themselues and others Rulers that are wise GRauitie is an honourable ornament but sometimes it represe●teth bad colours to shadow a deformitie for a foole and an hypocrite may appeare both sad demure and sober Grauitie and orderly silence shewe a true vnderstanding when a fleering countenance discouers dissimulation and folly Grauitie in a Tyrant is a dangerous note of tyrannie and vvhen hee seemeth setled to study it is commonly to contriue some bodies destruction Grauitie is not so sutable to a young man as an old yet doth it not amisse in either if not counterfeited or ouer-much affected Grauitie cannot be dissembled by a foole for as soone as euer hee setleth his countenance he discouers a change and in the very restraint bursts out into ridiculous action in one manner or other Grauitie is most necessary in a Iudge ouer criminall causes as well for the reuerence of his place as to strike a terror against offenders not to hope for mercie hovv euer it may be affoorded vpon ture repentance Grauitie is made known by a quiet minde reposed speech decent actions comelie gesture sober countenance stately gate ciuill behauiour sildomnes of laughter Grauitie must not dally with a matter of importance nor encline to derision when a man in distresse stands at his triall for his life Grauitie may be dissembled by corrupt officers to the abuse of iustice and ouerthrow of sutors who haue confidence in the Magistrate Grauitie in religious men hath a due of reuerence when they studie Gods glorie their own saluation and the peoples edifying but to make grauitie onely a step to vvorldly preferment is the diuels policie Grauitie is the fame of a Matron the reuerence of a Bishop the comlinesse of a Iudge the maiestie of a Commaunder the cunning of a Scholer the hope of a Physitian the dignitie of a Lawyer the honour of a Councellor the louelinesse of age and the deceit of youth Grauitie cannot endure scurrulous foolerie idle Iesters inconsiderat talkers palpable ribaldry wanton enterludes impudent behauiour lasciuious demeanour and childish exercises Grauitie sometimes couers ignorance and although pride may be suspected yet it tempers it from violence and rage Grauitie is commonly a companion to Religion for from a Countesse to a country-wench if she but seeme to serue God she will shew it in a sober looke and decent attire Grauitie keepes both men and vvomen from outward burstings out of follie and indeede shadowes manie imperfections Grauitie is much abused when an officer vnder colour of State vvill not orderly admit a petitioner to tell his tale Grauitie is assumed on a sudden in the selfe-same persons vpon notable changes as when a Courtier is preferred to be a Chancellor and a Chaplen to be a Bishop a seruant a master a young Gentleman a Iustice a Merchant an Alderman and such like Honour On Vertue still I waite and though I doo The vertuous waite both for on me too HOnour that breedes forgetfulnesse of goodnesse is wicked while the true eye of wisdom seeth all the world but vanitie Honour that is gracious is gotten by vertue and noble merit and is neuer at full height till vertue bring it to heauen Honour in his true definition is a certaine reuerence which one man yeeldeth to another extraordinarily for his vertuous merit and worthy desert so that it should not be wealth but vertue which should make an honourable man Honour is more great that maintaineth others then that which obtaineth for it selfe as wisedome which is imployed for the good of the Common-wealth excelleth that which aymes at a mans priuate ends Honour is persecuted by the enuious riches and liberalitie by the couetous and vertue by the vicious so that no man aduanced to honor can behaue himselfe so wel but he shall be sure to be watched by enuious eyes Honour hath certaine markes of preheminence both in high titles of dignitie and many ceremonies of attendancie and this they receiue by imitation and example of scripture For Abraham was called the friend of GOD Moses the man of God Iosua the great Captaine Gedeon a valiant man Iudas the strength of his brethren and Christ Iesus a Sauiour and Eman●el or God with vs. Honour in some cases is inferior to Gentilitie for the auncestrie of bloud must needes haue preheminence ouer a familie newly erected Whereupon I remember a story of Henry the eight who beeing entreated to make a clowne a gentleman answered suddenly hee could make him a noble man or person of Honour as in the estimation of the Common-wealth it passed currant but a Gentleman must boast of his famous auncestors vertues and his owne worthy merit Honour without desert is like a word without substance sense or wit and both may be incident to a foole Honour cannot consist in riches for so clownes may be honourable but in truth there can be no true honor in the loue of the world For Diogenes being asked who were the most noble answered the despisers of riches glory and pleasures of this life and the patient endurers of the contrary And Socrates said that true honour consisteth in the due temper of the body and the minde Honour though it be neuer so glorious cannot be greater then Salamons nor Salomons then the Lillies of the field Honour maketh worldlings happy in their titles but heauen is the ioy of the blessed Honour of a Soulder consisteth rather in pitying captiues then subduing of enemies this made Scipio so famous in Spayn who hauing a virgine of incomparable beauty brought vnto him when he vnderstood how she was betrothed to a Prince he not only abstained from her as remembring his owne honor but gaue the ransom which her father brought to redeeme her with as much more of his own vnto her husband in dower Honour is truly established when vertue is embraced but both must depend vpon graue and good actions Honour may be graced by fortune fortune may be great but the vertuous are truly wise and honourable and the godly truely noble Honour without desert is like a painted post without life or a fantasticall idol without a spirit or a flower without any sent Honor is most famous when men are borne of gentle parents rise to liue in great dignitie die in glorious

are Masters in their own Kingdomes but euery seruant shall be their fellowes in the kingdome of heauen Kings that flourish are the beauty of the Earth as Courts that flourish are the beauty of a kingdome Kings may not be abused in their titles nor God prophaned in his name nay to conclude you must not think euill of the King in your heart no● practise against him be he neuer so wicked Knowledge The world might starue except I make the feast And man by me doth differ from the beast KNowledge vnderstanding ioine hands with vertue and industry to crowne the life with wealth and honour so that by them foure men of base parentage haue come to place of high preheminency Knowledge hath an eare wisdome an eye trueth a tongue and vertue a heart which heareth soundly seeth cleerely speaketh wisely and thinketh heauenly Knowledge is like a tree whose root is in a reposed heart the blossomes are elloquent words and fruit worthy and commendable actions Knowledge teacheth how well to liue not how long the one wicked men commonly desire the other good men onely attaine Knowledge makes a Prince maiesticall in his Kingdome and the care of Counsellors is the key of the Common-wealth for thus are forren affaires discouered and home 〈…〉 and as for the 〈◊〉 and flourishing of a nation it can no way be established except all men know and vnderstand one another in those places wherein they act the Historie of then liues Knowledge sets the 〈◊〉 working and labour is the instrument of vnderstanding Knowledge remoues passion and makes vertue predominant ●uer folly so that her perswasion is both sweete and powerfull with the auditory Knowledge preuenteth a mischiefe before it come when hadiwist sees it not till it is past and gone puts on the helmet after the head is broken and shuts the slable doore when the steed is stolne Knowing much and doing little is lasines but to haue much and giue little is mise●● 〈…〉 action is the life of knowledge as good workes is the fruit of faith Knowledge taketh instruction of occasion and circumstances helpe knowledg to a method in proceeding but of all things the end must bee first foreseene and then the meanes applied in their due time Knowledge in the wisest m●n is troubled yea tormented with the losts of the fl●sh the temptations of the diuell the treason of enemies and the importunity of friends In all which though we know what wee ought to doe yet we practice the contrary and take part against knowledge with our wicked affections Knowledge is grauelled about the secrets of the soule because God hath framed it after his owne image and no man can tell what God is by description Knowledge directed all your Philosophers and learned men in their exemplary learning especially such as studied diuine matters whereupon Thales Milesius hath taught vs that the most ancient of al things was God for that he was alwaies the most beautifull thing the world for that it was the worke of God the most capable was place because it comprehended all other things the most profitable hope for that all other things gone it onely remained the best thing vertue because without her there could no good bee spoken off the most swift the minde of man for in an instant it runneth through the world the most forcible necessity because it goes beyond all other actions and accidents the most easie to giue counsell to other the most hard for a man to knowe himselfe and most wise Time for that it followeth and obserueth all things Knowledge more delighteth in the food of the spirit then the body Whereupon Charles the 4. Emperour entring one day into the schoole of Prage and there staying more then foure houres to heare the disputations of excellent scholers vvas told by some of his Lords that it was time to goe to supper whereupon he replyed Ye that loue your bellies get you to your victuals for I am better pleased thus to increase my knowledge with these disputations then any other refections Knowledge teacheth vs that bookes are faithfull counsellers for Alphonsus of Aragon was wont to say that without fear enuy flattery hope of reward or any other passion whatsoeuer they did faithfully tell him whatsoeuer he demanded And Cicero called them deerly beloued books a pleasant houshold for if he would they would talke with him if not they were silent at his commandement they were nigh him without importunitie neither rash cruell rauening nor malicious but euery way affording satisfaction Knowledge most deceiueth a man when he is proud of his own conceit and so groweth to selfe-loue whereby hee starteth aside before he come to true knowledge indeed Knowledge doth not consist in much reading but in iudicious obseruation and orderly conceiuing how to adopt what hee reades to good purpose and vse when hee shall haue occasion Knowledge teacheth men both secrets of Art and wonders of Nature By it amongst others you may obserue that these three things are most firme in their operations suspition winde and loyaltie the first where it once entreth neuer parteth the second neuer entreth where it cannot get out and the third where it once goeth away it neuer returneth Knowledge leadeth to vertue vertue to estimation estimation to honour honour to obseruation obseruation to loue loue to heauen and these be the steps of the ladder of life Knowledge instructeth thus farre of the soule that the soule being alwaies one the same by her qualities and powers assumeth diuerse different titles as a spirit whereby we contemplate a sense whereby we see and feele a minde wherby we conceiue a knowledge whereby we vnderstand a reason whereby we discerne a will whereby we consent a memorie wherby we record an essence whereby we liue and all these are but one soule Knowledge of Philosophy is a good studie but a man must beware least in seeking for gold he lose not his siluer For Alchumistrie is rather a knauery then a knowledge Knowledge discouers the errors of auncient writings present experience feares not in many things to goe cleane contrarie and as it were flat against the face of antiquitie Knowledge teacheth a Gardiner to cull the weedes from the wholesome herbes the husbandman to till plough his seasons the Physitian to decipher the operation of simples the Artificer to fashion his work to the best formes and with the best aduantages and all estates sexes degrees perfection in the works of their callings Knowledge of a mans selfe onely makes a man wise how euer his bookes teach him the knowledge of many other things Knauery All feasts and companies I doe frequent But best I fare among the innocent KNauery makes men seeme good which are not but at last in deceiuing others they deceiue themselues Knaues and Pandars are the venome of a Court parasites and flatterers the poison of a Prince brokers and vsurers the cormorants of a city and couseners and cunny catchers

is a scornful Pouerty comes through a licentious wife pilsering seruants vnthrifty children cont●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 cōmendation 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 ● 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 fri●●ds ● 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

distinction for there is no temperance without patience and patience is a kinde of temperance Temperance is pace and moderate proceeding bringeth lowly snailes as slowly as they goe to the top of high towers when gaping and fluttering Rookes breake their necks for hast out of their lofty nests Temperance is the protectrix of all other vertues for Socrates was wont to say that hee which would loue his countrey as his owne life must aboue all things loue temperance or abstinence and flie from selfe will and excesse as from a Syren and Epictetes the Stoicke did as it were knit vp all Phylosophy in two words Suffer and Abstaine In the first whereof we may learne to beare aduersitie with a good minde in the second to abstaine from our owne wils and vaine sed●cings Temperance keepeth our affections in order for otherwise if our appetite might seede alwaye on Manna wee would loath it if our inheritance did stretch to the plaine of Iordan we would goe beyond it and if we were seated in heauen we would lift vp our heads aboue it Temperance was surely wanting when E●ah thought not Paradise sufficient for her habi●aton the dainties of Eden sweete enough for her taste nor the presence of God good enough for her company and contentment Temperance teacheth men to vse riches endure pouertie yea to moderate prosperitie and ouercome aduersitie Temperance vseth wine moderately to the comforting the heart and quickning the wit whereas taken in excesse it dulleth the memory weakeneth the sence corrupteth the blood troubleth the stomacke infuseth error and bringeth vs to ignorance Temperance poyseth vertue in a meane and moderate scale and hope of attaining future good by moderation keepeth our wicked wils from extrauagant ranging Temperance keepes the spirits at rest and in order which otherwise would burst into passions and extremities but nothing excessiuely violent is durable nor any thing orderly moderate is easily mutable Temperance brought most of the Romane warres to perfection all the great Captaines to glory Thus Q● Fabius ouercame Hanniball and Scipi● Spaine yea in his abstinence from the beautiful captiue espoused to Iudibilis he wonne the hearts of all the people and setled the Romane Empire Temperance is diet keepes the bodie in helth but a cleare conscience is the soundnesse of the foule Temperance ioyned with modesty teacheth apparell to couer nakednesse and meate to nourish nature but feasts cause surfe●ting riches pride voluptuousnesse idlenes and excesse ouerthrowes all Temperance is the way to walke to perfection and as when we looke in a glasse and see the spots in our face vnlesse the hand be li●ted vp to make all cleane it is to no purpose So though wisedome discouer our imperfections yet if temperance assist not to reformation vices will spread farther and farther to our finall ruine Time This is the cure of griefe the end of hope To all thy wishes time affords thee scope TIme ouercommeth all labour and endeth the greatest miserie and heauines for how forcible soeuer sorrowes seeme yet there must be an ending as there was a day of beginning Time amongst many other wayes is not least of all lost in telling lies and wonders and seldome are such men beleeued in true relations like the shepheards boy that called the shepheards to helpe him for the Wolfe was comming for a Lambe who therupon startled came once or twise bu were deceiued for the wanton boy did mocke them with a lie whereupon when the Wolfe indeede was come they would not beleeue him and so lay still vntill the Lambe was gone and the boyes was turned to crying Time betwixt infancy and age seemeth long but in respect of eternitie it is much lesse then a minute for God is before and after all times which beare no proportion to his induring Time is pretious to the wise but vile to a foole to the learned a treasure to the lasie tedious to the blessed ioyfull and to the damned horrible for in hell their pai●e is surpassing and perpetuall Time is vnrecouerable and threfore not to bee spent in want on fictions or idle fantasies or vaine pleasures Time watche th●our life for the euening tels what the day hath done the weeke casteth vp the dayes account the monthes the weekes the yeeres the monthes our life the yeeres and death our life and all our actions Time makes the snail● clime a great height though hee hasten but a slow pace the warmth of the Sunne recouers dead flies the graine of mustard-seede becommeth a tree the small seeds of the earth spred to florishing branches and al naturers works come to perfection in their due time Time is not to bee let slip for a bright morning may haue a blacke day and a glorious day a gloomy euening Time is lost when wee labour in vaine but whē we to work euil it s to abuse both wit and time so time gained is a proofe of wit but abused the reproofe of wickednesse Time of har●est is ioyfull to the husband-men of receiuing fees to to the lawyer of taking rents to the Gentlemen of rest and case to the souldier laborer of expences to the prodigall of releeuing the poore to the charitable and so in infinite other particulars Time is pictured like Fortune with a hairy foretop and bald behinde to shew that we must catch hold of time while shee offers her selfe and not let slip an opportunity to to do vs good for there is no hold fast to be taken when she is past and gone Time is pretious to the vnderstanding spirit and labour easie to the louing heart while losse of time is the shame of folly and forced paine brings vnpleasing profit Time trieth all things and openeth the eyes of true vnderstanding making the eye of nature to guide the whole world in good order the eye of reason to run the course of nature the eye of art to note the rules of reason but the eye of wisedome to take grace for her direction Time lost is hardly to bee recouered olde sores are hardly healed credite crackt is hardly restored and long quarrels hardly quieted Time lost is the effect of folly the shame of wit the rudenesse of will the rust of sence the raine of reason the wound of sinne the woe of man Time and tides must be watched for if they will not tarrie for kings let not inferiour persons expect to command the heauens Traueller I Countries vices manners men obserue Learn languages and would good fame deserue TRaueller is an excellent hunts-man of idlenes and Phisitian to cure the passion of loue for by labour and more generous imployment out of sight of the absent and beloued obiect the body and minde are otherwise so set on worke that lasinesse and loue are quite extinct Traueller must doe more then looke on goodly buildings and gaze on beautifull faces lest he be like to his carriage truncke that is remo●ed hither and thither to serue his idle humours to make