Politeuphuia VVits common wealth.

Politeuphuia VVits common wealth.

Table of contents

Title page

To his very good friend, Maister I. B. N. L. wisheth increase of happinesse.

To the Reader.

In Politeuphuian Decastichon.

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Faults escaped.

VVITS COMMON VVEALTH. Of God.

Of Heauen.

Of Angels.

Of Vertue.

Of Peace.

Of Truth.

Of Conscience.

Of Prayer.

Of Blessednes.

Of Loue.

Of Iealousie.

Of Hate.

Of Women.

Of Beauty.

Of Dissimulation.

Of Folly.

Of Flattery.

Of Suspition.

Of Thoughts.

Of Wit.

Of Wisedom.

Of Sermon.

Of Memorie.

Of Learning.

Of Knowledge.

Of Eloquence.

Of Poetry.

Of Admiration.

Of Schoole.

Of Ignorance.

Of Goodnes.

Of Comforts.

Of Patience.

Of Friendship.

Of Temperance.

Of Innocencie.

Of Kings.

Of Nobilitie.

Of Honour.

Of Liberalitie.

Of Benefits.

Of Curtesie.

Of Iustice.

Of Lawes.

Of Counsaile.

Of Precepts.

Of Consideration.

Of Office.

Of Auncestors.

Of Warre.

Of Generalls in Warre.

Of Policie.

Of Courage.

Of Fame.

Of Rage.

Of Cruelty.

Of Feare.

Of Famine.

Of Ruine.

Of Fortune.

Of Riches.

Of Change.

Of Pouertie.

Of Banishment.

Of absence and presence.

Of Acts.

Of Prayse.

Of Ayde.

Of Meane.

Of Labour.

Of Gladnes.

Of Libertie.

Of Seruing.

Of Obedience.

Of Opinion.

Of Credulity.

Of Secrecie.

Of Oath.

Of Doubts.

Of Deniall.

Of Repetition.

Of Offence.

Of Accusation.

Of Slaunder.

Of Scoffing.

Of Phisicke.

Of Paine.

Of Teares.

Of Neighbors.

Prouerbs.

Of Sentences.

Of Similitudes.

Of Brauery.

Of Boasting.

Of Nature.

Of Lyfe.

Of the Soule.

Of the Sences.

Of Seeing.

Hearing.

Smelling.

Tasting.

Touching.

Of Children.

Of Youth.

Of Musicke.

Of Dauncing.

Of Man.

Of Choyce.

Of Marriage.

Of Chastitie.

Of Content.

Of Constancie.

Of Religion.

Country or Commonweale.

Of Hope.

Of Charity.

Of Humility.

Of olde Age.

Of Death.

Of Time.

Of the World.

Of Beginning.

Of Ending.

Of Day, or Light.

Night or Darknes.

Of Wickednes.

Of Infamie.

Of Dishonesty.

Vices in generall.

Of Ingratitude.

Of Pride.

Of Prodigalitie.

Of Gaming.

Of Couetousnes.

Of Vsurie.

Of Deceit.

Of Lying.

Of Dronkennes.

Of Gluttony.

Of Concupiscence.

Of Sloth.

Of Presumption.

Of Treason.

Of Desperation.

Of Deuils.

Of Hell.

A Table of all the principall matters contayned in the former Treatise.

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Politeuphuia. WITS COMmon wealth. Newly corrected and augmented.

[figure]

Si tibi difficilis formam natura negauit,

Ingenio formae damna repende tuae.

Printed by I. R. for Nicholas Ling, and are to bee solde at the VVest doore of Paules. 1598.

To his very good friend, Maister I. B. N. L. wisheth increase of happinesse.

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SIR, what you seriously began long since, and haue alwayes beene very careful for the full perfection of, at length thus finished, although perhaps not so well to your expectation, I present you with, as one before all most woorthy of the same, both in respect of your earnest trauaile therin, & the great desire you haue continually had for the generall profite. My humble desire is, that you would▪ take into your kinde protection, this old and new burden of wit, newe in this forme and title, though otherwise old, and of great antiquitie, as beeing a methodicall collection of the most choice and select admonitions and sentences, compendiously drawne from infinite varietie, diuine, historicall, [Page] poeticall, politique, morrall, and humane. As for the enuious and ouercurious, they shall the lesse trouble mee, sith I knowe there is nothing in this worlde but is subiect to the Erynnis of ill disposed persons, whose malice is as fatall as the darte of Cephalus, or Paris shaft, which neyther a seauenfold-shielde, nor Vulcans cunning workmanshippe, nor Pallas Aegis can auoyde. Thus humbly crauing pardon for my boldnesse, beseeching GOD daily to encrease the affection you beare to learning, I take my leaue.

Yours most assured▪ to commaund, N. Ling.

To the Reader.

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CVrteous Reader, encouraged by thy kind acceptance of these first labours, I haue boldly aduentured to present thee with this second edition▪ solent primi faetus rerum horriduli esse, et in suauiores sed amaeni magis et grati subsequaces. Some new heads I haue inserted, corrected many where I found it necessary, and almost euery one in some sort augmented. Which if happily they shall please the daintie stomacks of our humorous age, (then the which nothing is more hard) I shall think my second trauailes well imployed, & be gently thereby inuited, hereafter to publish some-what else in this kinde for thy pleasure and profit. Then from thy gracious censure, let Wits Cōmon-Wealth draw her perpetuall priuiledge, that like Alcinous fruites it may still florish in the fayre Sommer of thy gentle fauour, and euer tryumph in despight of Enuies raging Winter.

N. L.

In Politeuphuian Decastichon.

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MYstica qui sophiae, cultae quadrantia vitae,

Ingenij varios flores, rimaris, et ardes:

Intemerata legas huius monumenta laboris.

In quo feruentem mentis sedabis orexim

Hoc duce Mercurio, caelesti numine plenus,

Vertice sublimi feries arcana polorum

Et facile rapidas fauces vitabis Auerni.

Omnia sunt in hoc: musis aptissima sedes,

Virtutis morumque Pharos Cynosur a vaganti

Ingenij, genij, mentis, rationis acumen.

R. A.

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LEt [...]im who in desire Wits wealth embraces,

Here stand & gaze, where well behold he may

A heauenly troope of matchles Nimphs & Graces,

Their siluer armes in sacred fount display,

Whose parts all faire, and equall to their faces,

Make their nak'd beautie theyr most rich aray.

Nor thinke I lead him with a vaine suppose,

Inuiting him vnto this resting place,

Whence flowes a riuer of smooth running prose,

Whose streames, conceits (like virgins) interlace,

Amongst greene leaues so growes the Damaske rose,

So Diamonds golden Tablets doe enchase.

T. M.

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THE curious eye that ouer-rashly lookes,

And giues no tast nor feeling to the mind,

Robs it own selfe, & wrongs those labored bookes

Wherein the soule might greater comfort find;

But when that sence doth play the busie Bee,

And for the honny, not the poyson reeds,

Then for the labour it receaues the fee,

When as the minde on heauenly sweetnes feeds;

This doe thine eye; and if it find not heere

Such precious comforts as may giue content,

And shall confesse the trauaile not too decre,

Nor idle howers that in this worke were spent,

Neuer heereafter will I euer looke

For thing of worth in any morrall booke.

M. D.

Faults escaped.

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ESque fol. 4. estque. inuneris 8, innumeris. vire 11. viue. turbini 14, turbine. guttar, 32, guttur. nobilus, 48, nobilius. circes 78, ciues. phibaeas 78, plenas. sequinum 164, sequimur. loquitur, 164, loquntur. ceremque 111, cereremque. vetas, 166, vetus. quickequam 173, quidquam. vno 185, vino. quem 185, quum. mecratam, 190, mercatum. co 193, quo. mucula 193, macula. sidet 197, sedet. vitam, 206, vita. formosum, 207, formosam. laese, 209, lesa. se 225, si. tistisque, 234, tristisque. ingulent, 236, iugulent. incomodo, 228, incomoda.

VVITS COMMON VVEALTH.
Of God.

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Definition. God the beginning of all things, the Idaea and patterne of all good, is that Almightie omnipotence, which wanteth beginning & ending: which beeing made of none, hath by his owne power created all things.

WHere God putteth to his hand, there are no men so mighty, no beasts so proude, no sea so deep, that can resist his power.

As a Prince wil not suffer that another be called King in his realme, so likewise God will not permit, that any other in this world should be honored but he onely.

VVithout the vnderstanding of the will of God by his vvord, our sight is but blindnes, our vnderstanding ignorance, our wisedome foolishnes, and our deuotion deuilishnes.

[Page]God will not suffer man to haue the knowledge of things to come; for if he had a prescience of his prosperitie, hee would be carelesse, and vnderstanding of his aduersitie, hee would be sencelesse.

God who hath made all mortal things, hath authority to dispose them, euen with the same power where-with he hath created them.

As much do we owe vnto God for the dangers from which hee deliuereth vs, as for the great wealth and dignities wherunto he hath alwaies raised vs.

Men may order warre, but God giueth the victory.

VVhere Vertue doth raise to honor, there God failes not to establish the dignitie.

God is called a VVel, both because he hath all good things from himselfe, & also for that he doth communicate from thence with his creatures, without any hinderance to himselfe; for GOD ministreth to all, lacking nought, and receiuing nothing of any man.

God in his Church is a most bright sunne, which ariseth vpon such as feare him, and goeth downe from them that are carelesse and prophane.

As it is a most certaine token of death, saith Hippocrates, if the sicke man dreame that the [Page] visible sunne is hidden or obscured, so a most certaine death of the soule is at hande, if our sunne Christ be darkned, by the abolishing or corrupting of the true doctrine.

The treasures of vices are in vs, the aboundance of goodnes in God.

The greatnes of God is more seene in mercy then in punishment.

God vseth vs not as our offences deserue, but as his mercy willeth.

God deales in one sort with the sinner, in an other maner with the iust; to the sinner hee pardoneth his offence, and from the iust hee takes away the occasions of his sinne.

Epirus King of Arcadia, for breaking vp of Neptunes Temple, was strooken blind.

Mardorus spoyling Circes temple, was strooken mad, with all his souldiers.

Alexanders souldiours seeking to spoile the Temple of the same Goddesse, vvere slayne with lightning.

The Sibarites, desirous to know frō Apollo, howe long their prosperity should last, were aunswered, that so soone as they beganne to prefer men before God, theyr state should be destroied.

Brennus the captaine of the French, entring the Temple of Apollo, and spoiling it, was [Page] strooken with madnes, and slew himselfe.

Scipios souldiers that robbed the Temple at Tolossa, dyed all myserably.

As it is impossible with one & the same eye to behold heauen and earth, so it is as impossible with one disordinate wil, to loue God & the world.

Like as God surmounteth all other creatures, so the remembrance of him, surmounteth all other imaginations.

God is hie, if thou lift thy selfe vp vnto him he flieth from thee; but if thou humblest thy selfe vnto him, he commeth downe to thee.

Gods doctrine is the rule of prudence, his mercy the worke of iustice, and his death the standard of patience. Bernard.

The Resurrection of Christ, to the deade is lyfe, to the Saints glory, to sinners mercie.

Simonides, the more hee studied to knowe what God was, the harder still it seemed vnto him.

If God helpe, hee is mercifull, if not, vvee must not thinke hym vniust.

Diuinitie cannot be defined.

The operation of God is threefold, creation, formation, consumation.

God is eternitie, and therefore not founde, but of such as continually seeke him.

[Page]God although he be omnipotent, could neuer make a creature equall to himselfe.

The Lorde of hosts, is called God the Father; the Sonne is the image of the Father. The Father & the Sonne knowne, the goodnesse of them both, which is the holy Ghost, is made manifest. Augustine.

Iupiter est quodcunque vides, quocunque moueris.

Quae Deus occulta esse voluit, non sunt scrutanda, quae autem manifesta fecit, non sunt neganda, né et in illis illicité curiosi, et in istis damnabiliter inueniamur ingrati.

Of Heauen.

Defi. Heauen is generally taken for that part of the world which is ouer our heads, a place full of diuine residence, and that Land where the faithfull after this lyfe expect their portion and inhearitance.

HEauen is the seate of GOD, and the Earth is his foote-stoole.

Heauen is the seate of glory, the habitation of Angels, the resting place of the faythfull; fayre beyond thought, and glorious beyond report.

[Page]VVe deeme it hard to knowe the things on earth, and finde the obiects of our eyes wyth toyle, but who can search the secrets of the heauens?

Heauen is neither infinite in forme nor figure, but one in nature.

Heauen, as it had his creation of nothing, so it shal be dissolued to nothing.

The disposition and places of the Heauens, are not of power to expresse our good or bad fortunes.

No man knoweth the property of the fixed starres, neyther their natures, & therefore no man can iudicially speake of their effects.

Neither hath the eare of man heard, the eye seene, nor the tongue able to expresse, vvhat ioyes the Elect possesse in heauen.

As Hell is the place of all horror, so Heauen is the Hauen of all rest.

Heauen is the habitation of the Elect, the throne of the Iudge, the receit of the saued, the seat of the Lambe, the fulnesse of delight, the inhearitance of the iust, and the reward of the faythfull.

From Heauen our soules receiue their sustenance diuine.

Heauen is the church of the Elect, the soule of the iust, & field of the faithfull.

[Page]Hee is most myserable that is denyed to see the Sunne shine, and hee is most accursed to whom God denyeth his heauenly fauours.

It is hard to liue well, easie to die ill, hard to obtaine Heauen, easie to keepe from thence.

None knoweth better how great is the losse of Heauen, then they that are iudged to lyue continually in Hel.

A good lyfe begetteh a good death, and a good death a glorious inhearitance in heauen.

The way to heauen is narrower thē the way to hell.

In gloria caelesti mira serenitas, plena securitas, aeterna felicitas.

Esque Dei sedes, nisi terra, et pontus, et aer,

Et coelū, et virtus, superos quid querimus vltra?

Of Angels.

Defi. Angels are indeede nothing els but the diuine messengers of the will of God, for so much the word signifieth.

ANgels, at all tymes, and in all places, behold the face of our heauenly Father.

Selfe-loue, the ruine of the Angels, is the confusion of men.

[Page]Angels are carefull of mens actions, protectors of their persons, lightners of their soules, and conductors in theyr iourneyes.

Angels were created of God, immortall, innocent, beautifull, good, free, and subtile; of the essence of God hymselfe.

Angels haue theyr habitation in Heauen, theyr eyes fixed on the maiestie of GOD, theyr tongues formed to his prayses, and themselues onely in him.

The Angels exceed not in desire, desire not because they want not, vvant not in beholding theyr Creator. Ambr.

Angels intende two thinges, the first is the glory and seruice of God, the second, is the health and saluation of hys Chyldren.

Angels are the comforters, instructers, and reformers of men.

Angels are Tutors of the Saints, Herralds, of Heauen, and Gardiants of our bodyes and soules.

The Angels haue charge to conduct men, wisedome to instruct men, and grace to preserue men.

Angels vvere the first creatures that euer God made.

Angels, wheresoeuer they are sent, doe alwayes behold the face of God.

[Page]There are nine orders of Angels; Angels, Archangels, Vertues, Powers, Principalities, Dominations, Thrones, Cherubins, Seraphins. Tho. Aqui.

Angels vvere of the light created, with the light ordayned, to serue God, who is the Lord of light.

Angels, Sunne, Moone, starres, and other celestiall motions, confirme and approoue a superior Dietie.

The diuine nature of Angels, suffereth neyther change nor end, for they are immutable and diuine.

All the world is the Temple of God, and all Angels his ministers.

Euery true Minister, is a true Angell, and their tongues bear the embassage of the most high God.

The loue of men is written on the bosoms of Angels.

Angeli sic foris exeunt, vt internis contemplationis gaudijs non priuentur.

Apostatae Angelo similis efficitur homo, qui hominibus esse similis dedignatur.

Of Vertue.

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Defi. Vertue is a disposition and power of the reasonable part of the soule, which bringeth into order & decencie the vnreasonable part, by causing it to propound a conuenient end to it owne affections and passions; whereby the soule abideth in a comly and decent habit, executing that which ought to be done according to reason; briefely, it is a proportion and vprightnesse of lyfe, in all poynts agreeable to reason.

HE that desireth to be called vertuous, it is first requisite that he be good, therfore in the account of reputation, it is more worthie to be called vertuous, thē 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.

[Page]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.

[Page]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 thē, 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 [Page] 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.

[Page]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 [...]eace maketh the war more secure, for who [...]uspect least, are soonest preuented.

The French, samed for their incredible couetousnes, haue often-times s [...]ld theyr country for brybes, but [...]ildom ratified their peace with honour.

Archidamia the Spartan Lady, seeing her Countrey supprest by the cou [...]tousnesse of the Magistrates, and Pirrhus tryumphing in theyr myseries, entred the Senate house with [Page] 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.

[Page]Nemo vires suas in pace cognoscit si enim bella desunt, virtutum experimenta non prosunt. Quas homini nouisse datū est pax vna triūphis 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.

[Page]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 whē it hath no foyle, and truth delighteth most when it is apparailed worst.

God did not couer nor hide the truth vnder a Mountaine, to the ende that none but such as toyled for her might finde her: but as with the heauens, hee hath enuironed the earth and the hells; so hath hee couered the truth with the vaile of his charitie, which whosoeuer will knock at the heauenly dore might enter in.

The end of Grammer is to speake aptly and agreeably, and the ende of speach, society, of [Page] Rethorick, to carry all mens minds to one opinion: of Logicke, to finde a truth amidst many falshoods; all other Arts doe likewise tend to truth.

Speech is but the shadow of effect, which as Euripides sayeth, agreeing with the truth, is single, plaine, without colour or counterfait.

Pharamonde the first King of Fraunce, was named VVarmond, which signifieth truth.

Truth feareth nothing more then to be hid, shee careth for no shadowing, but is content with her owne light.

Truth is a vertue that scaleth the heauens, illumineth the earth, maintaineth iustice, gouerneth common-weales, kils hate, nourisheth loue, and discouereth secrets.

Truth is a sure pledge, not impaired, a shield neuer pierced, a flower that neuer dyeth, a state that feares not fortune, and a port that yeelds no danger. Cicero.

Truth is health that is neuer sick, a life that hath neuer end, a salue that healeth all sores, a sunne that neuer setteth, a moone that is neuer eclipsed, an hearb that is neuer withered, a gate that is neuer lockt, and a voyage that neuer breeds wearines.

Truth is such a vertue, that without it, our strength is weakenes, our iustice tyrannous, [Page] our humility trayterous, our patience dissembled, our chastity vaine, our liberty captiue, and our piety superfluous.

Truth is the Center wherein all things repose, the card whereby we sayle, the wisedom whereby we are cured, the rock whereon we rest, the lampe that guideth vs, and the shield which defendeth vs.

Truth is the ground of Science, the scale to Charity, the tipe of eternity, and the fountaine of grace.

By truth the innocent smyleth before the Iudge, and the traytor is discouered before he is suspected.

Truth is a good cause, and needs no help of oratory, and the least speach deserues the best credite.

Qui veritatem occultat et qui mendacium prodit, vterque reus est: ille, quia prodesse non vult: iste quia nocere desider at.

August.

Non boue mactato coelestia numina gaudent:

—Sed quae praestanda est, et sine teste fides.

Of Conscience.

Defi. Conscience, generally is the certaine and assured testimony which our soules carry about with them, bearing witnesse of what we [Page] speake, thinke, wish, or doe: it is to the wicked an accuser, a Iudge, a hangman, and a rope; to the godly, a comfort, reward, and ayde against all aduersities.

A Guilty conscience is a worme that biteth and neuer ceaseth.

The conscience once stained with innocent blood, is alwayes tyed to a guilty remorse.

Conscience is a worme that fretteth like the Seres vvooll, secretly and deepely; easily gotten, and hardly worne out.

VVhere the conscience is drowned vvith worldly pompe and riches, their wisedome is turned to foolishnes.

He that frameth himselfe outwardly, to doe that which his conscience reproueth inwardly, wilfully resisteth the law of God.

Plato writeth that many when they are in health, doe thinke all but toyes which is spoken of hell, but at the point of death, when their conscience pricketh thē, they are troubled and vexed out of measure, calling their former life into minde.

The conscience is wasted, where shipwrack is made of faith.

A good conscience is the onely liberty.

The conscience is a booke wherein our daylie [Page] sinnes are written.

A good conscience is a continuall quietnes.

Although the consciences of many seeme to be seared with an hote yron, as if it were voyde from all feeling of sinne; yet at the point of death it is awakened; yea, and it driueth the miserable soule to desperation.

VVe shall carry nothing with vs out of this life, but either a good or a bad conscience.

Discerne discreetly, and practise reuerently those thinges that are good, that thine owne conscience may be cleere, and others by thy dooings not offended.

A cleere conscience needeth no excuse, nor feareth any accusation.

None is more guilty then hee whose conscience forceth him to accuse himselfe.

To excuse ones selfe before he is accused, is to finde a foule crack in a false conscience.

Conscience beareth little or no sway, where coyne brings in his plea.

The conscience loaden with the burthen of sinne, is his owne Iudge, and his own accuser.

VVhereas any offence is cōmitted through ignorance, or any other violent motion: the causes that increase the same beeing cut off, penitence and remorse of conscience presently followeth.

[Page]The Philosophers account those men incurable, whose consciences are not touched with repentance for those sinnes which they haue committed.

There is no greater damnation then the doome of a mans owne conscience.

The conscience of the wicked shall tremble lyke the leafe of a tree shaken vvith euerie wind, but the conscience of a good man shall make him bold and confident.

The violence of conscience commeth from God, who maketh it so great, that man cannot abide it, but is forst to condemn himselfe.

The Furies which Poets faine to reuenge euils, figure the torments of euil consciences.

A wicked conscience pursueth his Maister at the heeles, and knoweth how to take vengeance in due time.

Nulla paena grauior paena conscientiae: vis autem nunquam esse tristis, bene vire.

Isodorus.

Heu quantum paenae mens conscia donat?

—Sua quem (que) premit terroris imago.

Of Prayer.

Defi. Prayer, (as some Diuines affirme) is talke with God, crauing by intercession and humble petition, eyther those things necessarie for the [Page] maintenaunce of this lyfe, or forgiuenesse of those things, which through frailety we daily commit.

THe iust mans prayer appeaseth the wrath of GOD.

Prayer must be freely giuen, & neuer sold.

Prayer is the oblation of a thankful hart, & the token of a contrite and penitent mind.

Prayer is not to be attempted with force & violence of heart, but with simplicity and meekenes of spirit. Augustine.

Happy is that man whom worldly pleasures cannot draw from the cōtemplation of God, and whose life is a continuall prayer.

Prayer kindeleth, inflameth, and lifteth vp the hart vnto God, and the incense of meditation is pleasing in his eyes.

The prayer of the poore afflicted, pierceth the clouds.

Prayer is the wing wherewith the soule flyeth to heauen, and meditation the eye wherby we see God.

Prayer is a vertue that preuaileth against temptation, and against all cruell assaults of infernall spirits, against the delights of thys lingering life, and against the motions of the flesh. Bernard.

[Page]Praier engendereth confidence in the soule, confidence engendereth peace and tranquility of conscience.

Fayth ioyned with prayer, maketh it more forcible, but humility coupled with it, maketh it benificiall and effectuall.

Vertuous and godly disposed people, doe daily pray vnto God, for the clensing of the impurity of the hart, and doe watch it with all diligence that they can, and labour to restraine, that the corruption thereof burst not out, eyther to the hurt of themselues, or others.

Let no deuout soule be dismayed, because his prayer is not suddainly heard, but hope with patience the visitation of our Lord, because he will poure his mercy plentifully on all those that call vpon him.

In our prayers we ought diligently to aske for mortification of our appetites and passions, for they are subtile enemies.

The Romaines vpon certaine high dayes, prayed for encrease of wealth to the people of Rome: which Scipio beeing Censor changed, saying, that it was sufficient, and that they ought onely to pray vnto God to preserue it, such as it was.

Thy prayer is thy speech to God, when [Page] thou readest, God speaketh to thee, when thou prayest, thou talkest with God.

Let prayer ascend, that grace may descend.

Hee that knoweth how to pray well, knoweth how to liue well.

VVher the mercy of the giuer is not doubted, the negligence of him that prayeth is to be reprehended.

Prayer must be accompanied with the exercise of mortification.

No prayer can tie the will of God vnto vs, except first of all we renounce and conquer our owne wills.

Pray in thy hart vnto God at the beginning of all thy works, that thou mayst bring them to a good conclusion.

Fixe thy iudgement in prayer on thy faith, and not on thy experience, because fayth is true, and experience deceitfull.

Pray not to God to giue thee sufficient, for that hee will giue to euery man vnasked, but pray that thou maist be contented and satisfied, with that which he giueth thee.

Heauen shall cease to be, when it shall cease to runne, and men cease to prosper when they cease to pray.

The wrath and loue of God follow each other, but the former is mittigated by prayer [Page] and repentance.

Prayer & repentance, bringeth peace to the vnquiet conscience.

Orans considerare debet quid petit, quem petit, seipsum qui petit.

Bernardus.

Flectitur iratus voce rogante Deus.

Of Blessednes.

Defi. Blessednesse or beatitude, is the grace of God, and his benefits bountifully bestowed on them that serue him and keepe his commaundements.

TRue blessednes from mortall eyes is hid, and left as obiect to the purer spirits.

That man cannot be truly blessed, in whom vertue hath no place.

A man that is wise, although he fall into extreame pouerty, yet is hee very rich, and greatly blessed.

Aristotle calleth blessednes, an outward quietnes.

Blessednes farre of, beginneth from humilitie.

A blessed man cannot erre.

There is no truer happines in this life, then that vvhich beginneth euerlasting happines, [Page] and no truer misery then that which leadeth to euerlasting misery.

The first felicity that godly men haue after this life, is the rest of their soule in Christ; the second shall be the immortality and glory of their bodies.

Socrates, and Plato, of all the Philosophers, were in the rightest way to blessednes: yet that small sparkle of truth, was often quenched with opinions.

This is perfection and happines, euen for euery thing to attaine the ende for which it was created, and therein to rest and be blessed.

Since in euery thing the excesse is hurtfull, the aboundance of felicitie is most daungerous.

It is not true blessednes which hath an end.

Hatefull and haplesse is that happines, that trayneth men from truth to insolence.

If thou knowest all that ought to be known, thou art truly blessed.

They are to be accounted blessed, to whom Fortune hath equally wayed the good with the euill.

All things truly belonging to blessednes, do cheefely consist in the noble vertue of wisedome.

[Page]True blessednes consisteth in a good life, & a happy death.

Not the rich, but the wise auoyde miserie, and become happy and blessed,

They that thinke riches the cause of happines, deceaue themselues no lesse then if they supposed, that cunning playing vppon the Lute or Harpe, came from the instrument, and not from Art.

That man is vvorthily counted blessed, to whom nothing can seeme intollerable, which may discourage him; or nothing so pleasant, that may proudly puffe him vp, or make him vaine-glorious.

Those men be truly blessed, whom no feare troubleth, no pensiuenes consumeth, no carnall concupiscence tormenteth; no desire of worldly wealth afflicteth, nor any foolishnes mooueth vnto mirth.

True felicity consisteth in the good estate of the soule.

Felix anima quae spreto turbini seculi, pertransiens corporis claustra, illius summi, et incompres hensibilis lucis, potest aliquo illustrari radio.

—faelix cui victa voluptas

Terga dedit; longi quem non fregere dolores.

Of Loue.

[Page]

Defi. Loue is the most excellent effect of the soule, whereby mans hart hath no fancie to esteeme, value, or ponder anie thing in this world, but the care and study to know GOD; neyther is it idle, but worketh to serue him whom it loueth, and this loue is heauenlie. There is also a loue naturall, and that is a poison which spreadeth through euery vaine, it is an hearb, that being sowne in the intrailes, mortifieth all the members, a pestilence, that through melancholy killeth the hart, and the end of all vertues,

LOue is the Maister of boldnes and confidence.

Loue is an vnreasonable excesse of desire, which commeth swiftly, & departeth slowly.

VVhosoeuer loueth, is deceaued, and blinded in that which he loueth.

The loue that a man getteth by his vertues, is most permanent.

Loue is full of speach, but neuer more aboundant therein then in praises.

A friend loueth alwayes, a louer but for a time.

[Page]The loue of beauty, is the forgetting of reason.

Loue begun in perrill, sauoureth of greatest delight when it is possessed.

Loue inchanteth the harts of men with vnfit fanciees and layeth beauty as a snare to intrap vertue.

Fancie is neuer painted but treading vpon thornes.

Parrahsius drawing the counterfaite of loue, paynted her tick [...]ing youth on the left side with a feather, and stinging him on the right side with a Scorpion.

Loue is a fading pleasure, mixed with bitter passions, and a miserie tempered with a fewe momentary delights.

Loue is a vertue, if it be mesured by dutifull choise, and not maimed with wilfull chance.

Lawlesse loue neuer endeth without losse, nor the nuptiall bed defiled, escapes without reuenge. Zeno.

Fancie is a vvorme that byteth forest the flourishing blossomes of youth.

Loue is not to be supprest by wisedom, because not to be comprehended by reason.

Hote loue is soone colde, and faith plighted vvith an adulterers vowe, is tyed vvithout conscience, and broken without care.

[Page]Loue as it is variable, so is it mighty in forcing effects without deniall.

As Venus hath her charmes to inchaunt, so Fancie is a sorceresse that bevvitcheth the sences.

Cupid is not to be resisted with courage, but entertayned with curtesie.

Loue vanquisheth Tirants, conquereth the mallice of the enuious, and reconcileth mortall foes vnto perfect loue and amity.

Loue is a heate full of coldnes, a sweete full of bitternes, a paine full of pleasantnes, making thoughts haue eyes, and harts eares, bred by desire, nursed by delight, weaned by iealousie, kild by dissembling, and buried by ingratitude.

That which with the hart is loued, with the hart is lamented.

Loue is a worme, vvhich commonly liues in the eye, and dies in the hart. Legmon.

To be free from loue is straunge; but to think scorne to be beloued is monsterous.

Loue and royalty can suffer no equals.

Loue being honest, may reape disdaine, but not disgrace.

Loue is the daughter of desteny, & the simpathy of afectiōs is fore-pointed by the stars.

He that feedes vppon Fancy, may be troubled [Page] in the disgestion.

Loue vvithout his fruite, is lyke a picture without a face.

Loue neuer tooke thought, but neere her lifes end, & hope of heauen had neuer feare of hell.

Things immortall, are not subiect to affection.

Affection bred by inchauntment, is like a flower wrought in silke, in colour and forme most like, but nothing at all in substance and sauour.

Loue gotten by witch-craft, is as vnpleasant as fish taken with medicines vnwholsome.

Loue is a Camelion, vvhich draweth nothing into the mouth but ayre, & nourisheth nothing in the body but the tongue.

Loue breaketh the brain, but neuer bruseth the brow, consumeth the hart but neuer toucheth the skinne, and maketh a deep scarre to be seene before any wound be felt.

A man hath choyse to begin loue, but not to end it.

It is meet for Louers to prefer manners before money, and honesty before beauty.

Lawlesse loue without reason, is the verie load-stoue to ruth and ruine.

Loue couereth a multitude of sinfull offences, [Page] and loyaltie recouereth a world of infirmities.

Loue knots are tyed with eyes, & cannot be vntyed with hands, made fast with thoughts, not to be vnloosed with fingers.

To haue a saire Mistresse in loue, and want golde to maintaine her, to haue thousands of people to fight, and no penny to pay them, maketh your Mistres wilde, and your souldiours tame.

True loue is neuer idle▪ but worketh to serue him whom he loueth. Aug.

As Iuie in euery place findeth some-what to cleaue vnto, so loue is sildome without a subiect.

Likenes of manners maketh loue stedfast and pure.

Haunt not too much thy friends house, for that ingendereth no great loue, neyther bee thou long frō thence, for that begetteth hate, but vse a meane in all things. Socrates.

Better are the rebukes of him that faythfully loueth, then the flattering wordes of hym that deceitfully hateth. Mar. Aur.

VVithout loue no vertue can be perfect.

Loue, as Plato the Phylosopher sayth, is threefold; the first onely embraceth vertue, the second is infamous, which preferreth bodilie [Page] pleasure; the third is of the body and soule; nothing more noble thē the first, then the second nothing more vile; the third is equall to both.

Loues scope beeing pleasure, it will not so much as vtter griefe in the forme of pleasure.

Loue is a cruell impression of that wonderfull passion, which to bee defined is impossible, because no wordes reach to the strong nature of it, and onely they knowe it which inwardly doe feele it.

Hee that makes not his Mistresse a Goldsinch, may perhaps in time finde her a VVagtayle.

The assaults of loue must be beaten back at the first sight, least they vndermine at the second. Pythag.

He that looketh to haue cleere water, must digge deepe, hee that longeth for sweet musicke, must straine Art to the highest, and he that seeketh to win his loue, must stretch his labour, and hazard his lyfe.

It falleth out in loue as it doth with Vines, for the young Vines bring the most wine, but the old the best.

Byrds are trayned with sweet calls, but they are caught with broad Nets, so louers are inlured [Page] with fayre lookes, and intangled vvyth disdainfull eyes.

Of loue mixed with mockery, foloweth the truth of infamie. Pythag.

He that hath sore eyes, must not behold the Candle, nor he that would leaue his loue, fall to the remembrance of his Lady, for the one causeth the eyes to smart, and the other procureth the hart to bleede.

A louer is like the hearb Helitropiam, which alwaies inclineth to that place where the sun shyneth, & beeing depriued of the sun dyeth.

Like as the fire wasteth the wood, so scornfulnes consumeth loue. Her.

There must be in euery triangle three lines, the first beginning the figure, the second augmenteth the figure, and the third concludes it. So in loue there are three vertues, affection, which drawes the hart, secrecie which increaseth the hope, and constancie which sinisheth the worke.

Loue can neuer be truly fixed, when in him that is beloued there wanteth merrit.

It is conuenient in loue to be discreet, and in hatred prouident and aduised.

Loue is a frantick frenzie, that so infects the mindes of men, that vnder the tast of Nectar, they are poysoned with the water of Stix.

[Page]Loue brings one lewd lookes, to command by power, and to be obeyed by force.

Loue and Fortune fauors them that are resolute.

Louers oft tymes proceed in theyr sutes as Crabs, whose paces are alwayes backward.

As affection in a louer is restlesse, so if it bee perfect, it is endlesse.

Loue is a sweet tyrannie, because the louer endureth his torments willingly.

The mind of a louer is not where he liueth, but where he loueth.

Loue fixed on vertue, increaseth euer by continuaunce.

The passionate Louer, if he sayle, loue is his Pilot, if he walke, loue is his companion, if he sleepe, loue is his pyllow.

Loue is onely remedied by loue, and fancie must be cured by affection.

Sophocles being demaunded what harme he would wish to his enemy, aunswered, that he might loue where he was not fancied.

Loue is most fortunate, where courage is most resolute.

Affections are harder to suppresse, then enemies to subdue.

Louers othes are like fetters made of glasse, that glister fayre, but couple no constraint.

[Page]Loue maketh a man that is naturally addicted to vice, to bee endued vvith vertue, forcing him to apply himselfe to all laudable exercises; that thereby he may obtaine his louers fauour, coueting to bee skilfull in good letters, that by his learning he may alure her, to excell in musicke, that by his melodie hee may intice her, to forine his speech in a perfect phrase, that by his learning & eloquence he may perswade her, and what nature wanteth, he seeketh to amend by nurture, & the onely cause of thys vertuous dysposition, is loue.

Loue be it neuer so faythfull, is but a Chaos of care, & fancie though neuer so fortunate, is but a masse of myserie. Chilo.

Loue is to be dryuen out by reason, not to be thrust out by force.

Amidst the naturall passions of man, loue is the fountaine of all other.

The louer being angry, doth flatter hymselfe with many lyes.

The louer knoweth what hee dooth desire, but he knoweth not what he should desire.

Loue may wither by little and little, but the roote will not be remooued on a suddaine.

It is a profit for young men, and a fault for old men to be in loue.

[Page]The best Phisition to cure loue, is shee that gaue the wound.

Secret loue burneth with the fiercest flame.

The first steppe to wisedom, is not to loue, the second, so to loue, that it bee not perceiued.

As a King is honoured in his image, so God in man is both loued and hated; hee cannot hate man who loueth God, nor can hee loue God, who hateth man. Bernard.

Loue that is soone gotten in a heate, vvill quickly away with a cold.

Hee that gathereth Roses, must be content to pricke his fingers, and he that will winne a womans good will, must be content vvith sharpe words.

The cause of loue is delight, vvhich by the aspect and sight of beauty is first taken; but whosoeuer in viewing & beholding of others taketh no pleasure, can neuer be mooued to loue.

There are sixe properties in loue. Selfeloue, is the grounde of mischiefe. Lasciuious loue, the roote of remorse; vvanton loue, the cowards warfare; Pure loue, neuer saw the face of feare. Pure loues eyes pierceth the darkest corners. Pure loue attempteth the greatest dangers.

[Page]Libertas quoniam nulli iam restat amanti,

Nullus liber erit, si quis amare velit.

—Heu quantū mentes dominatur in aequas,

Iusta Venus?

Of Iealousie.

Defi. Iealousie is a disease of the minde, proceeding from a feare which a man hath, that that thing is communicated to another, which hee would not haue common, but priuate to himselfe, it is also bred of that loue which will not suffer a partner in the thing beloued.

HE that is pained with the restles torment of iealousie, doubteth & mistrusteth him selfe, being alwayes frozen with feare, and fired with suspition.

Iealousie is such a heauie and grieuous enemy to the whole state of matrimonie, and soweth betweene the married couple such deadly seedes of secrete hatred and contention, as loue beeing once raced out with sacklesse distrust thereof, through enuie ensueth bloody reuenge.

A iealous man is suspitious, euermore iudging the worst, for if his wife be merry, he thinketh her immodest, if sober, sullen, if pleasant, [Page] inconstant, if shee laugh, it is lewdly, if shee looke, it is lightly; yea, hee is still casting beyond the Moone, and watcheth as the craftie Cat ouer the silly Mouse.

Loue, as it is diuine with loyaltie, so it is hell with iealousie.

Iealousie proceedeth from too much loue.

Iealousie is a canker that daily fretteth quiet thoughts, a moth that secretly consumeth the life of man, and a poyson specially opposed against the perfection of loue.

The hart beeing once infected with iealousie, the sleepes are broken, & dreames proue vnquiet, the whole night is consumed in slumbers, thoughts and cares, and the day in woe, vexation, and misery.

The iealious man, lyuing dyes, and dying, prolongs out his lyfe in passions worse then death; none looketh on his loue, but suspition sayes this is he that couets to be coriual in my fauours, none knocketh at the doore, but starting vp, hee thinketh them to be messengers of fancie, none talkes, but they whisper of affection; if shee frowne, shee hates him, and loues others, if she smyle, it is because she hath had successe in her loue, looke shee frowardly on any man, she dissembles, if shee fauour him with a gracious eye, then as a man [Page] possessed with frenzie, he crieth out, that neither fire in the strawe, nor loue in a womans lookes, can be concealed; thus doth he lyue restlesse, and maketh loue, that oft is sweet, to be in tast more bitter then gall.

Iealousie is a hell to the mind, and a horror to the conscience, suppressing reason, and inciting rage.

As there is no content to the sweetnesse in loue, so there is no dispayre to the preiudice of iealousie.

The seedes of rashnes & lust, are nourished in a disordinate multitude, and the fruites of displeasure, hate, murther, and wickednes, are cherished by iealousie. Socrates.

He that is iealous, is like him that is sicke of an ague, and poureth in drinke to augment the chilnes of his sicknes. Hippoc.

There can be no greater tyranny then iealousie, whereby a man continually murthereth himselfe lyuing.

As a ship is in a tempest, so is the minde tost by iealousie, the one stil expecteth his wrack, the other seeketh his owne ruine.

Iealousie maketh the cowarde stoute, the bashfull audacious, the babler silent.

Ielousie begetteth reuenge, reuenge nourisheth iealousie.

[Page]Three thinges breede iealousie, a mightie state, a rich treasure, and a fayre wife.

Iealousie is a hel-borne fiend, that pestereth the minde with incessant passion.

Iealousie, in seeking death, contemneth it, in finding it, repine [...]h thereat, not for enduring it, but because it suffereth him not to out-lyue reuenge.

As the Crowe thinketh her owne byrds fayrest, so the iealious man thinketh his ovvne choyce excellentest.

Cruelty is most cruell when we prolong the payne, & iealousie monstrous with lengthening the passion.

Of lyttle brookes proceede great riuers, & from small sparkles of iealousie, arise great flames of distemprature.

To trouble a iealous man with counsaile, is to augment his payne wyth suspition.

Matrimonium itá demum tranquillé exigi potest, si vxer caeca maritus autem surdus fiat. Faemineum genus zelotopiae est obnoxium, et hinc oriuntur rixae, et querimoniae; rursus marito obnoxia est vxoris garrulitas, qua molestia cariturus est, si surdus sit.

Of Hate.

[Page]

Defi. Hate, or enuie, is a griefe arising of another mans prosperitie, and malignitie is most commonly ioyned with it, whether it bee the fountaine of it, as some say, or one part therof, as others will haue it. This malignitie or common hate, is a delight and pleasure taken in another mans harme, although we receiue no profit thereby: and it seemeth to bee accidentall, that is, procured by hatred or ill will, arising of some euill affection which one man beareth to another.

THe greatest flood hath the soonest ebbe, the sorest tempest the suddainest calme, the hotest loue the coldest end, and from the deepest desire, oft-times ensueth the deadliest hate.

Hate thirsteth to salue his hurts by reuenge.

Enuy is a secrete enemy to honour.

There is nothing that more spighteth a man then to haue before his enemy any iniury.

Hatred is the spirit of darknes.

Hatred is blinde as well as loue. Plut.

Enuie is imagined of the Poets to dwell in a darke Caue, beeing pale and leane, looking [Page] a-squint, abounding with gal, her teeth black, neuer reioycing but in others harme, still vnquiet and carefull, and continually tormenting herselfe.

Enuie maketh the body to bee ill disposed, & changeth the colour of the countenance; and therefore it is called the VVitch and feauer heptick of the spyrit. Arist.

The enuious man is [...]ed with dainty meate, for hee dooth continually gnawe vppon hys owne hart.

Enuy is th [...]oynt may be discerned from hatred, the one is secrete, the other is open.

Hate hath sundry affections, as contempt, anger, debate, and scornfulnes.

Themistocles in his youth, sayd, that as then he had done nothing worthy of memorie, in that there was no man whom hee might perceiue dyd any way enuie him.

Enuie shooteth at others, and vvoundeth herselfe.

A wise man had rather bee enuied for prouident sparing, then pittyed for his prodigall spending.

Bauens are knowne by theyr bands, Lyons by theyr clawes, Cocks by theyr combes, and enuious men by theyr manners.

Enuie neuer casteth her eye low, nor ambition [Page] neuer poynts, but alwayes vpward.

Reuenge barketh onely at the starres, and spight spurnes at that she cannot reach.

Enuie braggeth, but draweth no blood, and the malicious haue more mind to quip, then might to cut.

Enuie is lyke lightning, that will appeare in the darkest fogge.

Very fewe dare serue or followe such as the Prince doth hate.

Much strangenesse breedeth hatred, & too much familiarity breedeth contempt.

The grudge, hatred, and malice of thē that be euill, iustifieth the iustice and sentence of them that be good.

It is better to be fellowe with many in loue, then to be a King with hatred and enuy.

Enuy is blinde, & can doe nothing but dysprayse vertue. Solon.

Enuy is so enuious, that to them that of her are most denied, and set farthest off, shee gyueth most cruell strokes with her feet.

As rust consumeth yron, so dooth enuie the harts of the enuious. Anaxag.

An enuious man waxeth leane with the fatnesse of his neyghbour.

Rigor blasteth fancies blossoms, and enuies shadowes spot beauties colours with disdain.

[Page]It is a scabbe of the world to be enuious at vertue.

Enuy is the companion of mightines.

I doe not allow of enuy, but for good, sayth Euripides, I would be enuied.

Enuy is a sicknes growing frō other mens happines. Mar. Aurelius.

Enuy is the daughter of pryde, the authour of murther and reuenge, the beginner of secrete sedition, and the perpetuall tormentor of vertue.

Enuie is the filthy slyme and impostume of the soule, a perpetuall torment to him in whom it abideth; a venome, a poyson, or quicksiluer, which consumeth the flesh, and dryeth vp the m [...]row of the bones. Socrates.

Take away enuy, and that which I haue is thine, let there be no enuy, and that which thou hast, is mine.

The enuious man thinketh his neighbours losses to be his gaines.

Of vices, enuie is the most auncient, pryde the greatest, and gluttony the foulest.

The iniured man doth many tymes forget, but the enuious man doth neuer spare to persecute.

If any man be good, he is enuied, if euil, him selfe is enuious.

[Page]The enuious bury men quicke, and rayse vp men beeing dead.

The man that in thys worlde hath not some enemies, it is a signe that of good fortune he is much forgotten.

Hidden hatred is more dangerous then open enmitie.

It is an euill thing to hurt because thou hatest, but it is more wicked because thou hast hurt, therefore to hate.

Malice drinketh vp the greatest part of hys owne poyson. Socrat.

That hatred is cōmonly most deadly, which hath once been buried, & afterward through iniurie is reuiued againe.

There is no hatred comparable to the hatred of faythfull friends, if they once become enemies.

The iniury of a friend is more grieuous thē the malicious hatred of an enemy.

Enuie is alwaies ready to speake what commeth next to minde, and not that which shee ought to speake.

Lyke as griefe is a disease of the body, so is malice a sicknes of the soule.

Enuy is nothing els but a griefe of the mind at other mens prosperitie. Ambr.

Enuy doth alwayes wait at vertues elbow.

[Page]Glory in the end erecteth that which enuy in the beginning doth seeme to depresse.

Pascitur in viuis liuor, post fata quiescit.

Nulla ingenia tam prona ad inuidiam sunt, quam eorum, qui genus ac fortunam suam animis non aequant, quia virtutem et alienum bonū oderunt.

Liuius.

Of Women.

Defi. VVomen, beeing of one & the selfe same substance with man, are what man is, only so much more imperfect as they are created the weaker vessels.

WOmens sorrowes are eyther too extreame, not to bee redressed, or else tricked vp with dissimulation, not to be beleeued.

VVho findes constancie in a woman, findes all things in a woman.

VVomen are to be measured by theyr vertues, not by theyr beauties.

VVomen in theyr wills are peremptory, & in theyr aunswers sharpe; yet like Faulcons they will stoop [...] to a gaudy lure.

VVomens tongues pearce as deepe as their eyes.

[Page]VVomens smiles are more of custome then of curtesie.

He that trusteth to the loue of vvomen, resembleth him that thinks trees will not leaue their leaues in Autumne.

VVomens eyes shed teares both of sorrowe and dissimulation.

VVomen are vvonders of nature, if they wrong not nature.

VVomen were admirable Angels, if they would not be drawne with Angels to become deuils.

A woman once made equall with man, becommeth his superiour.

VVomen be of right tender condition, they will complaine for a small cause, and for lesse will rise vp into great pride.

VVomen haue chast eyes when they haue wanton thoughts, & chast lookes when they harbour lasciuious wishes.

Like as no man can tell where a shooe wringeth him, better then hee that weares it, so no man can tell a womans disposition better thē he that hath wedded her. Mar. Aur.

There is no creature that more desireth honour and worse keepeth it then a woman.

Beauty in the faces of women, and folly in their heads, be two wormes that fretteth lyfe [Page] and wasteth goods.

VVomen for a litle goodnes look for great praise, but for much euill no chastisement.

VVomen are so extreame in all head-long extreamities, that with a little fauor they wil exalt, augment, and growe into great pryde, & with a little disfauour they grow into great hatred.

A fierce beast, and a perrilous enemy to the Common-wealth, is a wicked woman, for she is of much power to doe great harme, and is not apt to follow any goodnes.

The Eagle when he soareth neerest the sun, houers for a pray; the Salamander is most warme when he lieth from the fire, and a woman most hart-hollow when she is most lipholy.

Though women seeme chast, yet they may secretly delight in change, and though theyr countenaunce be coy to all, yet their conscience may be curteous to some one.

VVomen in mischiefe are wiser then men.

VVomen by nature, are more pittifull then men; but being mooued to anger, they become more enuious then a Serpent, more malicious then a tyrant, and more deceitfull then the deuill. Socrates.

VVomen haue their tongues at will, theyr [Page] countenance at commaund, and their oathes at pleasure.

VVomen that are chast when they are trusted, proue wantons when they are causelesse suspected.

It is the property of a woman, to couet most for that which is most denied her.

Virgins harts are like Cotten-trees, vvhose fruite is so hard in the budde, that it soundeth like steele, & being ripe put sorth, is nothing but wooll.

As it is naturall to women, to despise that which is offered, so it is death to them to be denied that which they demaund.

VVomens harts are full of holes, apt to receaue, but not to retaine.

He that can abide a curst wise, neede not to feare what company he liueth in.

Like as to a shrewd horse belongeth a sharp bridle, so ought a curst wife to bee sharplie handled. Plato.

The Closets of womens thoughts are euer open, & the depth of their harts hath a string that stretcheth to their tongues end,

VVomen are like to Fortune standing vpon a globe, winged with the fethers of sicklenes.

The rule for a vvife to liue by, is her husband, if he be obedient to the lawes publique.

[Page]The eyes of women are framed by Art to enamour, and their tongues by nature to inchaunt.

VVomen clothed with faire apparell, desire to see, and to be seene.

VVomens faces are lures, theyr beauties ba [...]es, theyr lookes nets, and theyr vvordes inticing charmes.

A hard fauoured woman, renowned for her chastitie, is more to be honoured then shee that is inconstant, though neuer so famous for her beauty.

As there is no svvorde made of steele but it hath yron, no fire made of vvood but it hath smoake, nor any vvine made of grapes, but it hath lees, so there is no vvoman created of flesh, but she hath some faults. Crates.

A faire woman vnconstant, may be resembled to the coūterfeit which Praxiteles made of Flora, before the which, if one stood directly, it seemed to weepe, if on the left side, it seemed to laugh, if on the right side, to sleepe.

VVomens wits are like Shefielde kniues, which sometimes are so sharpe that they will cut a hayre, & other-whiles so blunt that they must goe to the grind-stone.

If women be beautifull, they are to be won with prayses; if coy, with prayers; if proud, [Page] with gifts; if couetous, with promises.

A vvoman of good lyfe, feareth no man with an euill tongue.

A faire harlot is a sweet poyson.

VVomen oft in their loues resemble the Apoticaries in their arts, who choose the weeds for theyr shops, when they leaue the fayrest flowers in the garden.

The wiser sort of women are cōmonly tickled with selfe-loue.

The affections of women are alwayes fettered, eyther with outward beautie, or inward bounty.

Tiresias and Caeneus were both men and women, who being demaunded whether men or women were most subiect to loue; answered, that the Armes which Venus gaue in her shield was sufficient to discusse the doubt: meaning, that as Doues, vvho are Venus darlings, are more prone to lust then any other fowles, so women are more subiect vnto loue, then any other mortall creature.

VVomens harts and theyr tongues are not Relatiues.

A faire woman with foule conditions, is like a sumptuous sepulcher full of rotten bones.

Trust not a wanton eye in a vvoman, for it hath cōmonly a whorish hart anexed with it.

[Page]A woman that hath been married to many, can hardly please many.

It is a womanlik part to be furious in anger.

An honest woman beeing beautifull, doth kill young men with her countenance.

A womans minde is vncertaine, it hath as many newe deuices as a tree hath leaues, for she is alwaies desirous of change, and sildom loueth him hartily with whom she hath been long conuersant.

Trust not a woman when she weepeth, for it is her nature to weepe when shee wanteth her will. Socrates.

Silence in a woman is a speciall vertue.

A woman that hath no dowry to marry her, ought to haue vertue to adorne her.

A vvoman in her wit, is pregnable, in her smile, deceaueable, in her frowne, reuengeable, in her death, acceptable.

A faire, beautifull, and chast woman, is the perfect workmanship of God, the true glory of Angels, the rare miracle of earth, and the sole wonder of the world.

That man which is married to a peaceable and vertuous woman, beeing on earth, hath attained heauen, being in want, hath attained wealth, beeing in woe, hath attained weale, being in care, hath attained comfort.

[Page]Faemina nulla bona est, vel si bona contigit vlli:

Nescio quo fato res mala facta bona est.

Nisi sermonum optima semina mulieres suscipiunt, et participes eruditionis virorum fiant: absurda mvlta praua (que) consilia at (que) cogitationes, et affectus malos pariunt.

Plutar.

Of Beauty.

Defi. Beauty is a seemely composition of all the members, wherein all the parts with a certaine grace agree together, but beauty or comlines of the minde, is a conueniencie meete for the excellency of a man, and that wherein his nature doth differ from other liuing creatures: and as the outward beauty moueth and reioyceth the eyes, so this shyning in our liues by good order and moderation, both in deede and word, draweth vnto vs the harts of those men amongst whom we liue.

BEauty is such a fading good, that it can scarce be possessed before it be vanished.

Perfect beautie, the more it is seene, the more it is admired.

Beauty tameth the hart, and golde ouercommeth beauty.

Anacharsis the Philosopher, being demaunded [Page] what hee thought, was the greatest gyft that euer the Gods bestowed vpon man, answered, beauty; for that it both delighteth the eye, contenteth the minde, and winneth good will and fauour of all men.

Beauty withereth with age, and is impaired by sicknes.

Beauty is a tyrant for short time, the priueledge of nature, a close deceipt, and a solitarie kingdome.

It is a blinde mans question, to aske vvhy those things are loued, which are beautifull.

The beauty of the soule, is innocencie and humility. Greg.

The fairest creature that God made, was the world.

VVomen that paynt them-selues to seeme beautifull, doe cleane deface the image of their Creator. Ambrose.

A beautifull countenance, is a silent commendation.

Beauty cannot inflame the fancy so much in a month, as ridiculous folly can quench it in a moment.

Beauty, vertue, and wealth, are three deepe perswasions to make loue frolick.

A black face with a white garment, is lyke a flye drowned in a spoonfull of milke.

[Page] Aristotle sayth in hys Ethiques, that in all things diuisible, there is somthing more, somthing lesse, something equall, more or lesse; what can be then more equall then beauty or wit?

The Scorpion, if he touch neuer so lightly, inuenometh the whole body, the least sparke of wild fire sets a whole house in a flame, the Cockatrice killeth men with his sight, the sting of loue and beauty, vvoundeth deadly, the flame of fancy sets all the thoughts on fire, and the eyes of a louer wounded with beauty, are counted incurable.

Hee that is an enemie to beautie, is a foe to nature.

Beauty without honesty, is like deadly poyson preserued in a boxe of gold.

Beauty is a starre, whose influence hath sundry effects.

It is more paine to keepe the fire of Vesta, then to offer solemne rights to the daughter of Iupiter.

Beautifull women be dangerous marks for young mens eyes to shoote at.

Choose not thy wife by her beauty, but by her honesty, for her good deeds will remaine when age hath taken her beauty from her.

[Page]

Raram facit misturam cum sapientia forma.

Neglecta decoris curaeplus placet, et hoc ipsum quod nos non ornamus ornatus est.

Amb.

Of Dissimulation.

Defi. Dissimulation is an euill humour of the minde, and contrary to honesty, it is a countenaunce euer disagreeing from the harts imagination, and a notorious lyer in what-soeuer it suggesteth.

THe holiest men in show, prooue often the hollowest men in hart.

The tip of the tongue soundeth not alwaies the depth of the hart.

Euerie outward appearance, is not an authenicall instance.

VVhere there is the greatest florish of vertue, there oft-times appeareth the greatest blemish of vanity.

A counterfet disease, is sometimes taken away with a false sirrop.

It is better to haue an open foe then a dissembling friend. Pythag.

Subtile Sophistrie preuerteth true Phylosophie.

He which dwelleth next to a Cripple, vvill [Page] soone learne to halt, and he that is conuersant with an hypocrit, wil soone endeauour to dissemble.

The more talke is seasoned with fine phrases, the lesse it sauoreth of true meaning,

Dissemble not with thy friend, eyther for feare to displease him, or for malice to deceaue him.

It is farre better to speake the truth in plaine words, then to keepe silence with deepe dissimulation.

Dissembling curtesies are like Circes riches, which can turne vaine-glorious fooles into Asses, gluttonous fooles into swine, pleasant fooles into Apes, and proud fooles into Peacocks.

Deceite deserues deceite, and the ende of trechery is to haue no trust.

Craft hath neede of cloaking, where truth is euer naked.

Hee that hath oft beene deceaued with the lies of a dissembler, will scant giue him credit when he bringeth a true tale. Plato.

Company not with many friends, for necessity vrgeth that some proue treacherous.

The flattering of an enemy, is like the melody of the Syrens, who sing not to styrre vp mirth, but to allure vnto mishap.

[Page]The minde of a crafty dissembler, is hardened more by practise, then the hands of an artificer by great labour.

Simulata sanctit [...]s est duplex iniquitas.

Impia sub dulci melle venena latent.

Of Folly.

Defi. Folly, or intemperancie in our actions, is an ouer-flowing in voluptuousnes, forcing, & compelling all reason in such sort, that no consideration of losse or hinderance, is able to stay or keepe backe, him that is through long custome infected with vice, from betaking himselfe of set purpose, to the execution of all his desires and lusts, as he [...] that placeth his soule and soueraigne good therein; seeking for no other contentation in any thing, but onely in that which bringeth to his sences delight and pleasure.

LAte wit, and vnfruitfull wisedom, are the next neighbours to folly.

There can be no greater vanity in the world then to esteeme the world, which esteemeth no man, and to make little account of God, who so greatly regardeth all men.

There can be no greater follie in man, then [Page] by much trauaile to increase his goods, and with vaine pleasures to loose his soule.

It is plaine folly for a man to shorten his life by disorder, seeing by temperance and modesty it may better be prolonged.

To laugh without cause, is a signe of meere foolishnes.

It is folly to attempt any wicked beginning, in hope of a good ending.

Hee that is vainelie carried avvay vvith all things, is neuer delighted with one thing.

It is a common imperfection to commit folly, but an extraordinary perfection to amend.

The importunate and the foole, are brothers children.

To be wanton without wit is apishnes, & to be witty without wantonnes precisenes.

Fire is to be quenched in the sparke, weedes are to be rooted out in the bud, and folly in the blossome.

Follyes past are sooner remembred then redressed.

He that makes a question where there is no doubt, must take an aunswere where there is no reason.

Fewe vices are sufficient to darken manie victories. Plut.

Hee that lendeth to all which will borrow, [Page] sheweth great good will, but little wisedom.

As that is a signe of a carelesse mind, not to be mooued vvith mishap: so it is a token of folly, to be carefull vvithout c [...]use, and to be greeued for that which if it were iustly wayed, offereth at all no occasion of sorrow.

Vanity is the maske wherein youth marcheth, & folly the Page that waits attendant vpon their actions.

Pigmalion carued a picture with his hand, and doated vpon it with his hart.

He that makes curiosity in loue, will so long straine curtesie, that eyther hee will be counted a solemne suter, or a witlesse wooer.

Too much curiosity sauoreth of selfe-loue, & such as are too familiar run into contempt.

Folly refuseth gold, and frenzy preferment, wisedome seeketh after dignity, and counsaile looketh for gaine.

The foolish man is greeued vvith that hee doth suffer, and boasteth him of that he hath spoken, but the vvise-man is greeued vvith that he hath spoken, and boasteth himselfe of that he doth suffer.

VVhere fooles are had in reuerence, & wise men neglected, that Common-vvealth vvill soone come to confusion.

To make that thing proper to one, which [Page] before vvas common to all, is a true note of folly, and the beginning of discord.

The riotous that sickneth vpon surfit, and the soole that feeleth aduersitie, can verie hardly be cured.

The foole wanteth all things, and yet if hee had them, he could not vse one of them.

Prosperity maketh fooles mad.

Some be fooles by nature, and some be crafty fooles, to get themselues a liuing; for when they cannot thriue by their wisedome, then they seeke to liue by folly.

Among the foolish, hee is most foole that knoweth little, and yet would seeme to know much. S. Austine.

To be ouercome with affections, is an euident token of folly.

The more riches a foole hath, the more foolisher he is.

It is great folly for a man to muse much on such things as passe his vnderstanding.

Folly is the pouerty of the minde.

A wel sauored & faire person that is a foole, is like a faire house, and an euil hoast harboured therein. Diogenes.

It is all one in effect, to lay a heauy burthen vpon a weary man, and to commit weighty matters to a fooles disposition.

[Page]A foole that from base pouerty, is raysed vp to riches, and worldly prosperity, is of all men most forgetful and vnfriendly to his friends.

Instructions giuen to fools increaseth folly.

A thing done, a foole knoweth, but a wiseman fore-seeth thinges before they come to passe.

The hart of a foole, is in his mouth, but the mouth of a wise-man is in his hart. Sirach.

Inter caetera mala hoc quo (que) habet stulti [...]ia, Semper incipit viuere.

Seneca.

Sicut nec auris es [...]as nec guttar verba cognoscit: it a nec stultus sapientiam sapientis intel [...]igit.

Gregorius.

Of Flattery.

Defi. Flattery is a pestilent and noysome vice, it is hardly to be discerned from friendship, because in euery motion and affect of the mind they are mutually mingled together, but in theyr actions they are meere contraryes; for flattery dissenteth from what euer it seemes to intend.

HEe is vnwise, that rather respecteth the fawning words of a flatterer, then the intire loue of a faithfull friend. Mar. Aur.

[Page]Flatterers resemble Swallowes, which in the Sommer-tyme creepe vnder euery house, and in the VVinter leaue nothing but durt behinde them.

Flatterers blaze that with prayses, which they haue cause to blaspheme with curses.

Flatterers seeke theyr owne good, and not theyrs whom they flatter.

To flatter a wise man, shewes want of wisedome in the flatterer.

It is better to offende with truth, then to please with flattery.

As no vermine will breede where they find no warmth, no Vultures sleepe vvhere they finde no pray, no flyes swarme where they see no flesh, no pylgrim creepe where there is no Crosse, so there is no Parrasite will l [...]rke where he findes no gaine.

Hee that seeketh by a plausible shadowe of flattery, to seduce a minde from Chastitie to adultery, sinneth against the Lawe of nature, in defrauding a man of his due, his honor, and his reputation. Lactant.

Little things catch light mindes, and fancie is a worme that feedeth first vpon Fennell.

VVhite siluer draweth black lines, & sweet words breed sharpe torments.

It is better to fall amongst a sort of Rauens, [Page] then amongst flattering companions: for the Rauens neuer eate a man tyll he be dead, but flatterers will not spare to deu [...]ure him while he is a liue. Plut.

Flattery is like a golden pil, which outwardly giueth pleasure, but inwardly is full of bitternesse.

Flatterers are like trencher-flyes, vvhich waite more for lucre then for loue.

A familiar companion, which is alwaies like pleasant, and gapeth for thanks, and neuer biteth, is of wise men to be suspected.

Endeuour diligently to knowe thy selfe, so shall no flatterer deceiue thee. Bias.

The flatterer diligently applieth himselfe to the tyme, & frameth his speech, to please his Maisters humor. Arist.

Like as a Camelion hath all colours saue white, so hath a flatterer all poynts saue honesty.

The wood maintaining fire, is consumed by it, & riches which nourish flatterers, by them come to nothing. Stobaeus.

A flattering friend is a bitter enemy.

Hee that truly knowes himselfe, cannot be deceiued by flattery.

Good wits are the discouerers of flatterie, and yet most subiect to flattery.

[Page]Flattery is like friendship in showe, but not in fruite. Socrates.

As moathes consume cloth, so flatterers deceiue the world.

To chyde or flatter thy wife publiquely, is the next way to make her doe ill priuatly.

Adulatio apertis, et propitijs auribus recipitur, in praecordia ima descendit; venit ad me pro amico blandus inimicus.

Senec.

Sicut sumenda sunt amara salubria, it a semper vitanda est amara dulcedo.

Cic.

Of Suspition.

Defi. Suspition is a certaine doubtfull feare of the minde, detayning the hart timerouslie, with sundry affections, and vncertaine proceedings.

IT is hard to blind suspition with a false colour, especially, vvhen conceit standeth at the doore of an enemy. Mar. Aurelius.

Suspitious heads want no sophistry to supply theyr mistrust.

Let not thy hart suspect, what neyther thine eye sees by proofe, nor thine eares heare by report.

The man that is feared of many, hath cause [Page] likewise to suspect many. Socrates.

Mistrust no man without cause, neyther be thou credulous without proofe.

Suspition is a vertue, where a man holds his enemy in his bosome.

It is hard to harbour beliefe in the bosome of mistrust.

VVhere the party is knowne for a professed foe, there suspicious hate ensueth of course.

It is hard to procure credite where truth is suspected.

The safest iourney, sayth Socrates, is full of suspition.

Suspition is the poyson of true friendship. Augustine.

It is better to suspect too soone, then mislike too late.

Fire cannot be hidden in flax without some flame, musk in the bosome without smel, nor loue in the breast without suspition.

Small acquaintance breedes mistrust, and mistrust hinders loue.

Suspition may enter a false action, but profe shall neuer bring in his plea.

VVhere Vertue keepeth the Fort, Report and suspition may assaile, but neuer sack.

Suspition engendreth curiositie, backbyting, vnquietnes, factions, iealousies, & many [Page] other mischiefes. Anaximenes.

VVhere hatefull suspition breedeth enmitie, there it is hard wyth painted shadowes to procure amity.

He that feareth nothing suspecteth nothing.

Fooles suspect wise-men, & wisemen know fooles.

After a rainy euening may wel follow a faire morning, and after suspition preuention of ensuing danger.

VVhen wee suspect our selues to bee most miserable, then is the grace of God most fauourable. Bern.

Beauty is the true glasse of diuine vertue, & suspition the mirror in which we see our own noted dangers.

Suspect the meaning, and regarde not the speeches. Socrates.

Banish from thy hart vnworthy suspect, for it polluteth the excellencie of the soule.

To suspect where there is cause, is sufferable, but to suspect without cause, is intollerable.

He that lyues without offence, neuer neede to suspect reproofe.

Causelesse suspition, is the next way to make him do euill, which alwayes before did carry a constant meaning.

[Page]Octauius Augustus, domū suam non solum crimine, sed suspitione criminis vacare voluit.

Sicut difficilé aliquem suspicatur malū qui bonus est: sic difficilé aliquem suspicatur, bonum qui ipse malus est.

Cic.

Of Thoughts.

Defi. Thought, generally is all the imaginations of our braine, which being a proposed obiect to the hart, maketh it continually reuolue and worke vpon those conceits.

THoughts of loue, the farther they wade, the deeper they bee, and desires ended with perrill, sauour of greatest delight.

Cary thy thoughts seald vp in silence.

Thoughts are blossoms of the minde, and words the fruits of desires. Her.

There is nothing that more shorteneth the life of man, then vaine hope, & idle thoughts.

Hee that is not ready to thinke well to day, wil be more vnlikely to doe good to morow.

To muse & meditate, is the life of a learned man. Cic.

There is nothing among mortall men more common and dangerous, then to gyue place to vaine cogitations.

[Page]There are no colours so contrary as white and blacke, no elements so disagreeing as fire and water, nor any thing so opposite as mens thoughts, and theyr words.

Thinke from whence thou commest, blush where thou art, and tremble to remember whether thou shalt goe. Bernard.

It is an auncient custome in the malice of man, to hold nothing for well doone, but that which we thinke well of, although it be euill; & to esteem nothing for euill, but that which we hate, although it be right good.

The mind is the touch-stone of content.

Thoughts are not seene, but the face is the herrald of the mind.

VVho thinks before he doe, thriueth before he thinks.

Let a Prince bee garded with souldiers, attended by counsailers, & shut vp in Forts, yet if his thoughts disturbe him, hee is miserable. Plut.

Hee imployeth his thoughts well, that vseth them rather to testifie his vertue, thē to nourish his displeasure.

Mens thoughts are lyke Courtiers cloakes, often shyfted, & neuer more impatient then when they are sifted.

He dyes well which repents him of his euill [Page] thoughts, and hee lyues well, whose minde is not molested with euill imaginations.

The bowe that standeth bent, dooth neuer cast straight, and the minde that is delighted with earthly pleasures, sildome thinketh on heauenly happines. Plato.

A worde suffiseth for a vvise man, and one thought is enough for one resolution.

VVhen death is at the doore, remedie is too late, & when misfortune is hapned, thought of preuention is bootlesse.

Cogitationes vagas et in vtiles, et velut somn [...] similes né recipias: quibus si animū tuum oblectaueris, quum omnia disposueris tristis remau [...] [...]is.

Cic.

Cogitationes sunt improuidi animi respectus, et ad euagationem proui.

Of Wit.

Defi. VVit is the first and principall part of the soule, wherein the minde, the vnderstanding, and the memory are contayned, which are most necessary for the direction of all good & vertuous actions.

SHarpnes of the wit, is a sparke that soonest inflameth desire. Chilo.

[Page]One mans will, is another mans wit.

The ornaments of wit, are much more faire then the badges of nobility.

A bond-man to ire, hath no power to rule other men by hys owne wit.

A quicke wit, & cleere vnderstanding, taketh good heede of things past, prudently waying things present, & thinges to come.

Strength wanting wit, and policie to rule, ouerthrowes it selfe. Horace.

That which mans strength cannot bring to passe, wit and policy will soone dispatch.

VVine is such a whetstone for wit, that if it be often set thereon, it wyll quickly grind all the steele out, and scarce leaue a backe where it found an edge.

There be three thinges which argue a good wit, inuention, conceauing, and answering.

There is nothing more smooth then glasse, yet nothing more brickle, nothing more faire then snow, yet nothing lesse firme, neyther any thing more fine thē wit, yet nothing more fickle.

VVit doth not commonly bend where will hath most force. Plinie.

A good wit ill imployed, is dangerous in a Common-wealth. Demost.

He that in these dayes seeketh to get wealth [Page] by wit without friends, is lyke vnto him that thinketh to buy meate in the market without money.

As the Sea-crab swimmeth alwayes against the streame, so doth wit alwayes against wisdome. Pythag.

As a Bee is oftentimes hu [...]t with his ovvne hony: so is wit not sildome plagued with his owne conceit.

If wit bee imployed to the honest study of learning, what thing is more precious? but if in the idle trade of loue, what thing can bee more pestilent?

VVit without learning, is like a tree without fruite. Arist.

VVit, though it hath beene eaten with the canker of conceite, and fettered with the rust of vaine loue, yet beeing purified in the Still of wisedome, and tryed in the fire of zeale, wil shine bright, and smell sweete in the nosthrils of all young Nouices.

VVisedom cannot be profitable to a foole, nor wit to him that vseth it not. Galen.

The wit of man is apt to all goodnes, if it be applyed thereunto. Diog.

Commonly men of sharp wit & iudgment, be not alwayes of sound conditions, and many tymes good inclinations are corrupted by [Page] vicious conuersation.

Mans wit is made dul through grosse & immoderate feeding.

Many by wit get wealth, but none by wealth purchase wit, yet both wit and wealth agree in the best sympathie.

Hee seemeth to be most ignorant, that trusteth most to his owne wit. Plato.

By how much the more the interior sences are more precious, and the gyfts of the mind more excellent, then the exterior organs and instruments of the body; by so much the more, is wit to bee preferred before the outward proportion of lineaments.

He best perceiueth his owne wit, that thogh his knowledge be great, yet thinketh himselfe to vnderstand little. Protog.

As empty vessels make the loudest sound, so men of least wit are the greatest bablers.

As yron and brasse are the brighter for the wearing, so the wit is most ready that is most occupied.

Recreation of wits ought to be alovved, for vvhen they haue a while rested, they often times proue more sharp and quick. Seneca.

VVords vvittily spoken, do awake & reuiue the iudgement, but great & manifest examples perswade the hart.

[Page]VVit in women, is lyke oyle in the flame, which eyther kindeleth to great vertue, or to extreame vanity. Guenera.

VVit gotten by industry, though it be hard in cōceiuing, yet it is not hasty in forgetting.

Quid non ingenio voluit natura licere?

—Nil non mortale tenemus

Pectoris exceptis ingenis (que) bonis.

Ouid.

Of Wisedom.

Defi. VVisedom is a generall vertue, the princesse and guide of all other vertues, and that wherein the knowledge of our soueraine good and the end of our life consisteth: as also the choyce of those wayes by which wee may come vnto it.

WIsedom shyneth in the midst of anger. It is wisedome to thinke vppon any thing before wee execute it. Plotinus.

By others faults, wise men correct their own offences.

He is wise, that is wise to himselfe. Eurip.

As it is great wisedome for a man to bee secretary to himselfe, so it is meere foolishnesse to reueale the inward thoughts of the hart to a stranger.

[Page]It is wisedom to looke ere we leap, and folly to doubt where no cause is.

It is more wisedom to lament the lyfe of the wicked, then the death of the iust.

To forget an iniury, proceedeth of singuler wisedome.

In many iniuries, there is more security and wisedome to dissemble a wrong, then to reuenge it. Alex. Seue.

There can be no greater tryumphs, or tokens of wisedom, then to conquer affections.

To the wise, it is as great pleasure to heare counsayle mixed wyth▪ mirth, as to the foolish to haue sport mingled with rudenes.

VVisedome is great wealth, sparing is good getting, and thrift consisteth not in gold, but in grace.

VVisedom prouideth things necessary, not superfluous. Solon.

He that enioyeth wealth without wisedom, possesseth care for himselfe, enuie for hys neighbors, spurres for his enemies, a pray for theeues, trauaile for his person, anguish for his spyrit, a scruple for his conscience, perrill for his loue, woe for his chyldren, and a curse for his heyres; because although he knowes howe to gather, yet hee wanteth skill to dyspose what he hath gotten.

[Page]VVisedom flourisheth when beauty fadeth, and waxeth young when age approcheth.

VVisedom is the most precious iem wherwith the minde may be adorned, and learning one of the most famous qualities for vvhich a man ought to be esteemed.

True wisedome teacheth vs as vvell to doe well as to speake well.

Sapience is the foundation and roote of all noble & laudable things; by her we may attaine a happy end, and learne to keepe our selues from euerlasting payne. Solon.

It is a poynt of great vvisedom, to knovv to vvhat purpose the time best serueth. Archi.

As a plough rooteth out from the earth all brambles & thistles, so wisedom rooteth out all vice from the mind. Pythag.

VVisedom is a tree that springeth from the hart, & beareth fruite in the tongue.

A vvise man is neuer lesse alone, then when he is alone. Ambr.

The first poynt of vvisedome, is to discerne that which is false, the second, to knowe that vvhich is true. Lactan.

VVisedome is the foode of the soule.

It is a poynt of great vvisedome in men, to ouer-come theyr owne wills in smal matters, and afterwards to draw others after them, for [Page] causes of greater importance.

A wise mans country is the whole world.

VVisedom is a diuine influence, infused into the mindes of men.

As reason is the difference which distinguisheth a man from a beast, so vvisedome is the perfect index, vvhich sheweth hovve far one man excelleth another.

VVisedome garnisheth riches, & shadovveth pouerty. Socrat.

Liberality knovveth not the circumstances howe to giue, if wisedom bend not the course by a right compasse.

A valiant minde, forwarde in vvit, and not guided by wisedome, runneth into many inconsiderations.

VVisedome is wealth to a poore man.

Many things imperfect by nature, are made perfect by wisedome.

The office of humanity is to feele trauailes, and the office of vvisedome, is to dissemble troubles.

Of all the gyfts of God, vvisedome is most pure, she gyueth goodnesse to good people, shee pardoneth the wicked, shee maketh the poore rich, and the rich honorable. And such as vnfaynedly embrace her, shee maketh like vnto God. Hermes.

[Page]Iustice without wisedome, is resolued into cruelty, temperance into furie, and fortitude into tyrannie.

VVisedom reformeth abuses past, ordereth things present, & fore-seeth things to come.

A mans true wisedome and happines, is the contemplation and loue of true and perfect beauty.

VVe can in no sort behaue our selues more prudently, then by considering how we may deale imprudently.

VVisedom is the glorious O liue that springeth frō the hart of a valiant souldiour, bloometh on hys tongue, and beareth fruit in his actions.

A man of perfect wisedome is immortall, & one of an inseeing vnderstāding shall abound in wealth, so that a wise Cōmaunder shall liue euer to purchase, and purchase euer to lyue.

It is not possible for that man to obtain wisdome and knowledge, which is in bondage to a woman. Mar. Aur.

VVisedom was begot by nature, nourished by experience, & brought forth by learning; vvho lyke a Midwife, putteth nothing in the minde, but deliuereth and infranchiseth the ouer-burthened memory.

Power and magnanimity in a young Souldiour, [Page] is combated by old age, & taken prisoner by wisedome.

The onely Mother of extreame mischiefe, and first originall of warres, was worldly wisdome.

VVisedom is like a thing fallen into the water, which no man can finde, except he search at the bottome.

Like as a hand is no part of a man, except it can doe the office of a hand, so is wisedom no part of wisedome, vnlesse it be imployed as it should be. Plato.

The onely originall of all goodnes, is wisedome, by that we know how to shunne euill, and how to doe good.

He that findeth wisedome, findeth treasure in this life, and perfit happines in the world to come.

VVisedome in the hart of a foole, is like a flying thing that cannot long continue in one place.

Oculorum est in nobis sensus á cerrimus, quibus sapientiam non cernimus quam illa ardentes amores excitaret sui, si videretur.

Cic.

Primus ad sapientiam gradus est, seipsum noscere (quam) vt omnium difficillimum est; ita longe vtilissimum.

Of Sermon.

[Page]

Defi. Sermon is speech or talke, commonly vsed of diuine matters and holy Scriptures, conferring either with God, or of God.

SErmons are testimonies of obedience, and obedience to the word of God, is the mother of all vertues. Bernard.

Sermons consist of three heads, reprehention, admonition, and comfort.

Hearing of Sermons worketh beliefe, and beliefe purchaseth saluation.

Sermons are the vtterance of Angels from the mouthes of good men.

A good mans Sermons are launces to a bad mans conscience, and balme to a penitent sinner.

Honesty is the true beauty of the soule, and sermons the excellency of a good tong. Gre.

Foure things issue frō sermons, Prudence, Temperance, Fortitude, and Iustice.

Orations did euer preuaile amongst the ignorant, so should sermons amonst Christians.

Sermons guilt with words and not matter, are like Images, that painted seeme faire, but [Page] being looked into, are found earth.

A sermon of good words and good doctrine is good, but a sermon of good lifes and good actions, is most excellent.

Sermons adorne men with wisedome, and giues thē knowledge of things past, & things to come.

Hee is worthy praise that preacheth to the people a good sermon, but he is more worthy of commendations, that liues himselfe according to his teaching.

Sermons raine down knowledge & vnderstanding, and bring to heauen those which folow them.

All the life of man, which expresseth a worthy end, consisteth in contemplation, and action, hearing of Sermons, & imitating them.

The vertue of wisedome, proceedeth from knowledge and reason, gotten by hearing of Sermons.

The knowledge of good & euill, commeth by hearing the word of God preached. Basil.

VVisdom consisteth in consulting and chusing, and sermons in doctrine & exhortation.

Science is a dead knowledge of things, and cannot exchange the wil to folow the known good; but sermons are beames proceeding from that true sonne, which doth not only illuminate [Page] the vnderstanding, but a so kindleth the fire of zeale in mens harts. Ambrose.

The vertue of Sermons among other vertues, is like the vertue of sight among the fiue sences.

Sermons haue three eyes, Memory, Vnderstanding and Prudence.

Preachers in their Sermons, resemble Herralds, declaring the message of their Maister.

Quanto magis quisque in sacris eloquijs assiduus fuerit, tanto ex eis vberiorem intelligentiam capit

.

Bernard.

Omnia sunt hominum subito fluitantia motu:

Tempus in aeternum vox viret vna Dei.

Of Memorie.

Defi. Memory is that which preserueth vnderstanding, and keepeth fast those things heard and learned; it is the mother of the Muses, the treasurie of knowledge, the hearing of deafe things, and the sight of the blind.

THe memory of man is like a Net, vvhich holdeth great things, and letteth the small come through. Solon.

Before thou sleepe, apparrell remembrance with what thou hast said and done waking.

[Page]The mind is a smooth white table, on which memorie vvriteth the occurrents of mans lyfe. Plato.

No man ought to make his memory rich, by searching out the secrets of God. Ber.

There is a diuine memory giuen of God, in which Casket the iewels of wisedom, and science are lockt. Aug.

Memory is the Mother of the Muses. Plato.

It is a folly to remember that, by the which we forget our selues.

Themistocles was of so great a memory, that hee desired to bee taught the Arte of forgetfulnesse.

VVee are fashioned by wit, knowledge, and memory, but study covnites and weds them together.

Boast not of the remembrance of ill, but rather bee sorry for bearing that loade in thy memory.

Memory is an enemy to rest, and the chronicle of our misfortunes. Aurelius.

Remembrance most chiefely is rich in that which most often hath deceiued vs.

Remembrance of good thinges, is the key which vnlocks a happy memory.

Memory is the soules treasury, & thence she hath her garments of adornation.

[Page]Neuer trouble thy head with remembrance of idle wordes, but apply thy wit to vnderstand deepe meanings.

VVriting is the tongue of the hand, and the herrald of memory.

The more a man trusteth his memory, the more true he shall finde her, and the lesse hee imployes her, the lesse regard she taketh.

VVhat-soeuer thou bequeathest to memory, suffer it to sleepe with her, after imploy it, and it will haue better ability.

Surfets and cold confound memory. Galen.

The best remembrance is to thinke well, say well, and doe well, all other are superfluous.

To forget an iniury is better then to remē ber it.

Memory doth temper prosperity, mittigate aduersity, keepes youth vnder, and delights age.

The remembrance of our olde iniquities, ought to worke new repentance.

It is great wisedome to forget other mens faults by remembring our own offences. Soc.

Memoria non est futurorū, nec presentium, sed praeteritorū, vnde sensus est praesentium: opinio seu fides futurorū, et memoria praeteritorū.

Arist.

Memoria est signatarum rerum in mente vestigium.

Cic.

Of Learning.

[Page]

Defi. Learning is the knowledge and vnderstanding of the Arts and Sciences, shee is also the mother of vertue and perfection.

IF a Gouernour or Captaine be voyde of wisedom and learning, ciuill policy cannot be maintained, martial discipline wanteth her greatest stay, and courage proueth rashnes.

Learning in a souldier, is an armor of neuer tainted proofe, and a wounding dart vnresistable.

He that hath learning & valure truly espoused together in his mind, in him is excellency most pure, cleane, and accomplished.

Learning was the first founder of VVeales publique, and the first crowne of conquest.

As the best ground bringeth forth no corne vnlesse it be tilled, so the purest valure bringeth forth no perfections if it be vnlerned. Pla.

Learning addeth to conquest perpetuitie, when Fortunes sunne setteth at the first shyning.

He that laboureth to instruct the mind with good and laudable qualities, and vertuous & honest discipline, shall purchase prayse vvith [Page] men, and fauour with God. Aug.

Learning is the display of honour, & humility is sister vnto true nobility; the latter, being as needfull in a housholder, as the other in a man of Armes is profitable.

It neyther sauoureth of learning, nor can be approoued of wisedome, to gyue ouermuch credite to things which stand without reason.

The conquest of Timotheus wonne by oratory, and sweet words, was good, so were the out-cryes of Demetreus effected with sword, but in an absolute Commaunder, let both the one and the other be resident.

In all thy conquest haue soueraigne regard to learning, for therein was Alexander renowned, who in the conquest of Thebes sold al the free men, (priests onely excepted) and in the greatnesse of the massacre, not onely gaue charge for the sauing of Pindarus the Poet, but also himselfe saw, both him, his house and family, vndamnified.

Learning is the temperance of youth, the comfort of oldage, standing for wealth vpon pouerty, and seruing for an ornament to riches. Cicero.

VVhen thou art weary of study, reuiue thy wits with mirth, or reading of stories.

[Page]The most learning and knowledge that we haue, is the least part of that vvee be ignorant of.

The more we exalt & raise our minds with learning and knowledge, the more low do we keepe the flesh with all her infirmities.

Those men are in a wrong opinion, that suppose learning to be nothing auaileable to the gouernance of a Common-weale.

Sleepe and labour are enemies to learning.

It is lesse paine to learne in youth, then to be ignorant in age. Solon.

Like as in meats, the wholsomnes is asmuch to be required as the plesantnes, so in reading or hearing Authors, we ought to desire aswell the goodnes as the eloquence.

Mans vnderstanding seeth, heareth, and liueth: all the rest is blind and deafe, wanting reason. Plato.

Hee is much to be commended, that to his good bringing vp, addeth vertue, wisedome, and learning.

False doctrine, is the leaprosie of the mind.

Be sober and chast among young folk, that they may learne of thee, and among old folk, that thou mayst learne of them.

Nature without learning is blind. Plut.

A man cannot be better accompanied then [Page] among wise men, nor better spend his time, then in reading of bookes.

Like as a fielde, although it bee fertile, can bring forth no fruite, except it be first tilled: so the mind, although it be apt of it selfe, cannot without learning bring foorth any goodnesse.

If thou desire to be good, endeuor thy selfe to learne to know, and to follow the truth, for he that is ignorant therein, & will not learne, can neuer be good. Cicero.

Let it not greeue thee to take paines to goe to learne of a cunning man, for it were great shame for young men, not to trauaile a little by land to increase their knowledge, sith merchants doe sayle so farre by Sea to augment their riches.

Labour not for a great number of bookes, but for the goodnes that in them is to be lerned; for learning consisteth not in the greatnes, but in the goodnes.

Learning maketh yong men sober, & comforteth old men, it is wealth to the poore, and treasure to the rich. Aristippus.

It is no shame for a man to learne that hee knoweth not, of what age soeuer he be. Iso.

Of all thinges, the least quantitie is to bee borne, saue of learning and knowledge, of [Page] which the more that a man hath, the better he may beare it.

Learne by other mens vices, howe filthie thine owne are.

To vnlearne euill, is the best kinde of learning that can be.

An opinion vvithout learning cannot bee good. Seneca.

Doctrinae radices amarae fructus dulces.

Bion.

Vita hominis sine literis, mors est, et viui, hominis sepultura.

Cic.

Of Knowledge.

Defi. Knowledge is that vnderstanding which we haue both of our Creator, and of his works, and will, & of our owne selues; it is the storehouse of all wisedome, and the beginning of our saluation.

KNowledge is of such equalitie, that the more a man knoweth, the more increaseth his desire to know.

The knowledge of all thinges is profitable, but the abuse of any thing is vncomly.

To know and not to be able to performe, is a double mishap. Solon.

Experience with instruction, is the best way [Page] to perfection.

It is more to know how to vse the victory, then to ouer-come.

VVhere experience wanteth, there cōmonly the choyce hath an ill chaunce.

He that wanteth knowledge, Science, and nurture, is but the shape of a man, tho neuer so well beautified with the gifts of nature.

Alexander the great, made so great account of knowledge and learning, that he was wont to say, he was more bound to Aristotle for giuing him learning, then to his Father Phillip for his life; sith the one was momentary, and the other, neuer to be blotted out with obliuion.

Learning and knowledge is of good men diligently sought for, & carefully kept in their bosomes, to the ende that therby they may know sinne, and eschew the same, and know vertue; and attaine vnto it, for if it be not applied heereunto of them that haue it, she leaueth in them her whole duty vndone. Plato.

A godly minded man, being giuen to knowledge through study and learning, wil chiefly bestow his wisedome and knowledge, to the helping of his neighbour in time of neede.

Perfit hearing, is a great helpe in a man to obtaine knowledge. Isocrates.

[Page]As men in nothing more differ from the Gods, then when they are fooles, so in nothing they doe come neere them so much as when they are wise. Empedocles.

In warre yr [...] i [...] better then golde, and in mans life, knowledge to be preferred before riches, Socrates.

The [...]giptians accounted it a most intollerable calamity to endure but for three dayes, the darknes which God sent vnto them by Moses, howe much more ought wee to be afraid, when we remaine all our life time in the night of ignorance?

Doubtfulnes, and vntruth, are the daughters of Ignorance.

Pythagoras counsel was, that aboue al things we shold haue a care to keepe the body from diseases, the soule from ignorance, and the Citty from sedition.

The best knowledge, is for a man to know himselfe. Socrates.

He that well knoweth himselfe, esteemeth but little of himselfe; hee considereth from whence he came, and where-vnto he must, hee regardeth not the vaine pleasures of this brittle life, but extolleth the law of God, and seeketh to liue in his feare. But he that knoweth not himselfe, is ignorant of God, wilfull [Page] in wickednes, vnprofitable in his life, and vtterly gracelesse at his death. Macrobius.

The vnderstanding and knowledge of vaine men, is but beast-like to those that are possessed with the heauenly spirit, which is secret & hid; and whereas they speake and vtter their knowledge, all other ought to be silent.

Knowledge seemeth to be a thing indifferent both to good and euill.

Socrates thanked God onely for these three things, first, in that he had made him a man, and not a woman; secondly, that he was borne a Grecian, and not a Barbarian; thirdly, that he was a Philosopher, and not vnlearned; esteeming the gifts of Nature and Fortune of no value, vnlese they be beautified with the gifts of the mind.

Experience is the Mistres of age.

There is nothing which experience doth ingraue, but time doth weare out.

As a Captaine is a directer of a whole Army, so reason ioyned with knowledge, is the guide of life.

As Bees out of flowers suck hony, so shold men out of Sciences learne knowledge. Pla.

Cunning continueth when all other worldly wealth is wasted.

Hee that knoweth not that which he ought [Page] to know, is a brute beast among men, he that knoweth no more then he hath neede of, is a man among brute beasts, and he that knoweth all that may be knowne, is a God among men. Pythag.

He is sufficiently well learned, that knoweth how to doe well, and he hath power enough, that can refraine from doing euill. Cicero.

To lack knowledge, is a very euill thing, to thinke scorne to learne, is worse, but to withstand and repugne the truth, against men of knowledge teaching the truth, is vvorst, and farthest from all grace.

No Science is perfect, that is not grounded on infallible principles.

Experience is a true Mistris, but she maketh her schollers to tread vpon thornes.

Solon, who taught by much experience and reading, wrought many things for the profit of the weale publique.

He that will be perfit in knowledge must be circumspect by nature, diligent in action, and considerat in his resolution.

A man that is rich in knowledge, is rich in al things, for without it there is nothing, and with it what can ba wanting. Solon.

It becommeth a man from his youth, to be ignorant in filthy things, & to be studious in [Page] the knowledge of goodnes and honesty.

Endeuor thy selfe to doe so well, that others may rather enuy at thy knowledge thē laugh at thy ignorance. Socrates.

Vnum q [...]od (que) scire [...]rbi [...]ra [...]r cum eius causas, et principia cognoscimus.

Cic.

Lic [...] omnes scienti [...] nobiles sunt tantem diui [...] [...] nob [...]l [...]or: quia eius subiectum est nobilus.

Aristo.

Of Eloquence.

Defi. Eloquence, or oratorie, is an Art which teacheth the laudable maner of well speaking; it is the ornament of the braine, and the guilt somtimes to an ill reputed matter.

THe speech of man is a diuine worke, and full of admiration, therefore we ought at no time to pollute our tongues with vild and filthy talke.

Breuity is a great praise of eloquence. Cice.

Speech is the nourishment of the soule, which onely becomes odious and corrupt, by the wickednes of men. Isocrates.

It is a speciall vertue to speake little & well.

Silence is a sweet eloquence, for fooles in their dombnes, are accounted wise.

[Page]Many throgh eloquence, make a good matter seeme bad, and a bad matter seeme good.

Eloquence hath a double fountaine, the one internall proceeding from the minde, called the diuine guide, the other externall, vttered in speech, called the messenger of conceits and thoughts. Cic.

Internall [...]ratory aymes at friendshippe towards a mans selfe, respecting onely the mark of vertue, through the instructions of phylosophy.

Externall eloquence aymes at friendshippe towards others, causing vs to speak & teach, whatsoeuer is fruitfull and profitable for euerie one.

Internall speech, maketh a man alwayes agree vvith himselfe, it causeth him neuer to complayne, neuer to repent; it maketh hym full of peace, full of loue and contentation in his own vertue, it hea [...]eth him of euery rebellious passion which is disobedient to reason, and of all contentions betweene wit and will; Externall carrieth vvith it all the force & effecacie to perswade.

Eloquence is made by ayre; beaten & framed with articulate & distinct sound, yet the reason thereof is hard to bee comprehended by humane sence.

[Page]VVords are the shadowes of workes, and eloquence the ornament to both.

Eloquence is like a cloath of Arras, figured and set forth with stories, because both in the one and the other the thinges fashioned, are then seene when they are opened, & are not subiect to sight, neither bring delight when they are folded vp and hidden.

VVhen the lyps of perfit eloquence are opened, we behold, as it were in a Temple, the goodly similitudes, and images of the soule.

Vertue hath no instrument so gracious or familiar as eloquence, which seconded with action, is of great force and effecacie.

It is not so necessary that the Orator & the Law should agree in one, and the same thing, as it is requisite, the lyfe of a Phylosopher should be conformable with his doctrine and speech. Plato.

Eloquence is a profession of serious, graue, and waighty matters, and not a play vnconstantly vttered to obtaine honour onely.

All oratorie ought to haue reason for a foū dation, and the loue of our neighbour for a marke to ayme at.

The tongue is a slypperie instrument, and bringeth great danger to those that eyther neglect, or defile it.

[Page]If eloquence bee directed vvith a religious vnderstanding, it will sing vs a song, tuned with all the concords of a true harmonie of vertue.

Eloquence ought to be lyke gold, which is then of greatest price and value, vhen it hath least drosse in it.

A dry & thirstie eare must be watered with eloquence, which is good to drinke, and that eloquence grounded vppon reason onely, is able to content and satisfie the hearing.

The goodliest assembly in the world, is where the Graces & Muses meet togethe [...].

Right and reason are inuincible, being vttered with true eloquence, because the soule is induced to beleeue their reasons, through the delight which is ioyned with them.

Vnprofitable eloquence is like Cipres trees, which are great and tall, but beare no fruite. Aurelian.

Babling Orators are the theeues of tyme, and compared to empty vessels, which gyue a greater sound, then they which are full.

The tongue by eloquence serueth both to perfect & instruct others, and likewise to hurt and corrupt others.

There be two only times for a man to shew eloquence, the one when the matter is necessarie, [Page] the other, when a man speaketh that which he knoweth.

Great men ought to be considerate in their speech, and to bee eloquent in sententious words, of another phrase then that of the vulgar sort, or else to be silent, wanting the vertue of eloquence.

Men ought to be more considerate in wryting then in speaking, because a rash & indiscreete word may be corrected presently, but that which is written, can no more be denied or amended, but with infamy.

Let eloquence be pleasant and sweet, not head-strong, and when wee discourse, let vs not be so long, that wee hinder others from speaking; for eloquence of all other thinges ought to be mutuall, and equall.

Oratory is the spurre to armes, for the eloquent oration of Isocrates, was the first trumpet that gaue Phillip an alarum to the Asian warres, which Alexander his sonne, without intermission ended.

Vt hominis decus est ingenium, sic ingenij lumen est elequentia.

Cic.

Orationis facultas praecipuum naturae humanae, bonum est.

Of Poetry.

[Page]

Defi. A Poet was called Vates, which is as much as a Diuiner, Fore-seer, or Prophet, and of this word Carmina, which was taken for Poesie, came this word Charmes, because it is as a deuine inchauntment to the sences, drawing them by the sweetnes of delightfull numbers, to a wondrous admiration. The Greekes deriue a Poet from this word Poiein, which signifieth to make, and we following it, call a Poet a maker, which name, howe great it is, the simplest can iudge; and Poetry Aristotle calleth an Art of imitation, or to speak metaphorically, a speaking picture.

WIttie Poems are fit for wise heads, and examples of honour, for such as tryumph in vertue.

Mens Poems follow theyr passions, & they conclude as they are contented.

Thinke thy selfe to bee a good Orator and Poet, vvhen thou canst perswade thy selfe to doe that which thou oughtest.

Lewes the twelfth, of famous memory, said, that a King ought now and then to take pleasure in hearing & reading of Comedies, because [Page] (sayd he) thereby he may perceiue and heare many things done in his realme, which other-wise he should not know.

Poetry quickneth the wit, sweetneth the discourse, and tickleth the eare.

Lasciuious poetry, is full of fained sighes, lewde allegories, immodest metaphors, and incredulous descriptions.

Poetry applyed to the prayses of GOD, knitteth the soule vnto him, soundeth the sences, moderateth griefes, and temperateth hatred. Gueuara.

Art is taught by Art, but Poetry only is the gift of God.

Poetry deuiding a man from himselfe, maketh him worthily his owne admirer.

As the seale leaueth the impression of his forme in waxe, so the learned Poet, engraueth his passions so perfectly in mens harts, that the hearer almost is trans-formed into the Author.

Plato droue Poets out of his cōmon weale, at those that make the common people effeminate.

A corrupt subiect defraudeth Poetry of her due prayse.

A true Poet, in his lynes forgeth prophane pleasure, but approued doctrine.

[Page]Poetry is another nature, making thinges seeme better then they are by nature.

Impious Poets, make Clio a Thais, Helicon a brothell-house, and themselues contemptible.

Painting is a dumbe poesie, and poesie a speaking painting.

It was written of Socrates, that hee was ill brought vp to Poetry, because he loued the truth.

He which first inuented the Iambique versifying, to bite and quip, was the first that felt the smart thereof.

Poets are borne, but Orators are made.

O sacer et magnus vatum labor, omnia fato

Eripis, et donas populis mortalibus aeuum.

Carminae quam tribuent fama, perennis erit.

Of Admiration.

Defi. Admiration is a passion of the soule, which by a suddain apprehension exalteth the powers, & makes them, as in a traunce, sleepe in iudgement of the present obiect, thinking all things to be wonderfull that it beholdeth.

IN vaine is hee fortified with terror, that is not garded with loue and admiration.

[Page]They should list to doe least, that may doe what they will, either in arte or admiration.

They are infortunate Princes, that neyther wil be taught to admire themselues, nor wonder at theyr saults.

He that will loose a friend to be rid of a foe, may bee admired for hys policie, but not for his charitie.

Common multitudes, imagine it but one thing to be both an admired good man and a King. Solon.

Princes, for all theyr admirations, buy their quiet with wrongs.

It is better for a few eyes to make a little riuer, then for all sights to infer an admiration.

Realmes get nothing by change, but perrils and admiration.

By long obseruaunce, wee learne to admire the tymes past.

Those which wish for Princes, endure them lyke wonders, nine dayes.

Some by admiring other mens vertues, become enemies to their owne vices. Socrates.

VVisemen both preferre & admire the vniustest peace, before the iustest war.

It is a signe of a malicious minde, not to admire a man which is vvorthy of admiration. Mar. Aur.

[Page]In Kingdoms, are necessary, admirations, factions, and varieties, so that some may fall, to rayse others.

He that from a man of strength and admiration takes away his right, augmenteth hys strength, and giues him more right.

Ouershadowing prouidence, bindes the sharpest and most admiredst counsels of the wise, that they cannot discerne their nakednesse.

The wisedome of men stops euery gap, but that wherat ruine enters, which wonder keepeth open.

Ill perswading want, wronged patience, loosnes and force, are the breeders of ciuill warres and admiration.

Men wholy vsed to warre, vvonder at the name of peace.

They which are brought vp in admiration and blood, thinke it is best fishing in troubled waters.

The vveather-like vulgar, are apt to admire euery thing, & ready to turne as often as the tide.

It were a wonder beyonde wonder, if iniustice should keep what impietie hath gotten.

An easie yeelding zeale, is quickly ouercom with admiring of grauities eloquence.

[Page]The ambitious minded man, for the aduauncement of his admiration, sticketh not to dispence with heauen and religion.

It is no wonder that the armed power doth eyther finde right, or make right, for what may he not, that may what he will.

The impious-neglecting admirers, vveigh lightly, what others feare heauily.

Our knowledge must be terror, & our skill fearefulnes, to admire the work of him which made all things.

Admiratio peperit philosophiam.

Admiratio quae magna est non parit verba, sed silentium.

Of Schoole.

Defi. A Schoole is a nursery of learning, or the store-house from whence the minde fetcheth instructions and riches, adorning the soule with mentall vertues and diuine knowledge.

TYrannie is vilde in a Schoolemaister, for youth should rather be trained with curtesie then compulsion.

Because youth by nature is wilde, therefore shoulde Schoole-maisters breake them by gentlenes.

[Page]That chylde is grosse witted, which beeing throughly schoole-taught, continues stil barbarous.

VVomen ought to haue as great interest in Schooles as men; though not so soone as men, because their wits beeing more perfit, they woulde make mens reputations lesse persit.

VVomen proue the best Schoolemaisters, vvhen they place theyr best delights in instructions.

Two things are to be regarded in Schooles and schoole-maisters, first, wherein chyldren must be taught, the next, how they should be taught.

Danger teacheth silence in her schoole.

A schoole should containe foure principall rudiments, that is, Grammer, Exercise, Musicke, and Paynting.

Grammer is the doore to Sciences, whereby we learne to speake well, and exactly.

Education is a second nature, and the principles lernt in schooles, is the best education.

The nature of man is lyke a payre of ballance, guided by schoole-rules & custome.

If the royallest borne creature haue not his nature re [...]ined with schoole rudiments, it is grosse and barbarous.

[Page]Nature not manured with knowledge, bringeth forth nothing but thistles, & brambles.

As traynings makes dogs fit for hunting, so Schooles and learning, makes nature profitable.

The best wisedome is to know a mans selfe, and learning, and Schooles first bring that knowledge.

VVee haue iustice from our byrths, but knowledge from Schooles.

Mans nature being the instinke and inclination of the spirit, is bettered by schoole rudiments.

Nature in some sort, is a Schoole of decencie, and teacheth rules of honest ciuilitie.

The vildest, whosoeuer, is sometimes touched with honesty, and the worst, hath the light of nature without schooling.

The want of schoole doctrine, is the first corruption of nature.

Lyons are tamer then men, if doctrine dyd not bridle them,

Schooles tame nature, and tamed nature is perfit vertue.

Euery good beginning cōmeth by nature, but the progresse by Schoole education.

Courage & greatnes, is as much aspired to in schooles, as from nature.

[Page]Educatio est prima, secunda, tertia pars vitae, sine qua omnis dostrina, est veluti armata iniustitia.

—Nunc adhibe puro

Pectore verba puer, nunc te melioribus offer:

Quo semel est imbuta recens seruabit odorem,

Testa diu.

Horac.

Of Ignorance.

Defi. Ignorance is that defect which causeth a man to iudge euill of thinges, to deliberate worse, not to know how to take the aduantage of present good thinges, but to conceiue ill of what euer is good in mans lyfe.

IGnorance hath euer the boldest face.

It proceedeth of a light iudgement, to credite all things that a man heareth, and to doe all things that he seeth. Socrates.

To abound in all things, and not to knowe the vse of them, is plaine penurie.

Vnhappy is he that desireth, vnhappier that offendeth, and vnhappiest that knoweth not himselfe.

As the light of godly knowledge increaseth vertue, so the darknesse of ignorance is a hinderance to all goodnes.

[Page]There is nothing worse then to liue beastlie and out of honest order; and the greatest and most euident cause thereof is the sinne of ignorance, vvhich is an vtter enemy to knowledge. Plato.

It is great shame for an old man to be ignorant in the knowledge of Gods law.

Idlenes ingendereth ignorance, and ignorance ingendereth error.

An ignorant man may be knowne by three poynts; he cannot rule himselfe, because hee lacketh reason; he cannot resist his lusts, because he wanteth wit; neyther can hee doe what he woulde, because hee is in bondage to a vvoman.

Through want of wit, cōmeth much harme, and by meanes of ignorance much good is left vndone.

VVhere there is no capacitie, there perswasions are in vaine. Socrat.

It is better teaching the ignorant by experience, then the learned by wisedom.

To rule without regarde, to vrge without reason, and to laugh immoderatlie, are manifest signes of ignorance.

Ignorance in aduersity is a blessing, in prossperitie a scorne, in science a plague.

Hee that knoweth not how much hee seeketh, [Page] doth not know when to find that which he lacketh.

There can bee no greater ignorance then presumption.

Ignorance is no excuse for faults, sith wee haue power of knowledge.

It is better to bee vnborne then vntaught, for ignorance is the roote of misfortune. Pla.

Ignorance is neuer known to be ignorance, till it be married with knowledge.

There is no greater vengeance to be imagined, then when valure & ignorance are coupled together.

The ignorant man hath no greater foe then his owne ignorance, for it destroyeth where it lyueth.

He is an ignorant Musitian that can sing but one song, but he is more accursed that knoweth no vertue.

The onely ill in thys worlde, is ignorance, the onely good, knowledge, the latter, leadeth the way to heauen; the former, openeth the gate to destruction.

Ignorance is a dangerous and spirituall lying, which all men ought warily to shun. Gre.

Ignorance is a sicknes of the minde, and the occasion of all error.

The soule of man, receiuing and comprehending [Page] the diuine vnderstanding, conducteth all things rightly and happily; but if she be once ioyned with ignorance, she worketh cleane contrary; & the vnderstanding is vnto the soule as the sight to the body.

From theyr lewde mother ignorance, issue two daughters, [...]alshood and Doubt.

It is recorded, that Pope Coelestine the fift deposed himselfe, by reason of his ignorance.

Ignorance beleeueth not what it seeth.

He tha [...] is ignora [...]t in the truth, and ledde about with opinions, must needs erre.

The Poets described one Tiphon an enemie to knowledge, as a man puffed vp, proude, & scattering all things by ignorance; for there is great difference betweene the iudgement, c [...]ntentment, sight, and feeling, of a learned m [...]n, and one that is ignorant.

Ignorance is a voluntary misfortune. Chilo.

Ignorance is the mother of errors.

The harder wee receiue our health, because [...] were ignorant that we were sick.

[...]l errors not let at the beginning, [...]ngeth oft times great and mightie mis [...]es.

The chiefest cause & beginning of error is, wh [...] men imagin those things to please God, which please themselues, and those things to [Page] displease God, whereat they themselues are discontented.

An error begun, is not to be ouercome with violence, but with truth.

Custome, though neuer so auntient, with out truth is but an old error. Cyprian.

Hee that erreth before he knowe the truth, ought the sooner to be forgiuen. Cyprian.

A wilfull mind is subiect to much error.

Vnicum est bonum scientia, et malum vnicum ignorantia.

Imperitiam comitatur temeritas.

Of Goodnes.

Defi. Goodnes is that which includeth in it selfe, a dignitie that sauoureth of God and his works, hauing a perpetuity and stedfastnes of godly substance.

GOodnesse in generall makes euery one thinke the strength of vertue in an other, whereof they finde the assured foundation in themselues. Plato.

As oft as we doo good, we offer sacrifice.

It is too much for one good man to want.

A man may be too iust and too wise, but neuer too good. Socrates.

[Page]There is no good vnlesse it be voluntary.

A good man reioyceth in aduersity, and forgetteth not to be thankful vnto God in time of prosperity. Greg.

A good mans wish, is substance, faith, and fame, glory, & grace according to the same.

A man is not to be accounted good for his age, but for his charitable actions.

Hee may worthily be called good, vvhich maketh other men to fare the better for his goodnes.

Thou canst not be perfectly good, when thou hatest thine enemie, vvhat shalt thou then be, vvhen thou hatest him that is thy friend? Socrates.

There is no greater delectation & comfort to a good man, then to be seene in the company of good men. Plato.

The further a good man is knowne, the further his vertues spread, and roote themselues in mens harts and remembrance.

He that doth good, is better then the good which he dooth; & an euil man is worse then the euill that is done by him.

VVhat soeuer is right and honest, and ioyned with vertue, that alone is onely good.

He that is mighty, is not by & by good, but he that is good, is presently mighty. Isocrates.

[Page]The goodnes that proceedeth from an ignorant man, is like the hearbs that grow vppon a dunghill.

Riches will decay, prosperities may change, but goodnes doth continue till death.

Goodnesse is three-fold, and hath relation to three things; the goods of the minde, the goods of the body, and the goods of fortune.

The more our grace and goodnes dooth increase, the more our soules addresse thēselues to God.

As God is all goodnes, so loueth he all good things, as righteousnes & vertue, and hateth vice and wickednes.

The goodnes of the soule is the most principall and chiefest goodnes that can be.

Vir bonus et prudens (qualē vix repperit vnum

Millibus é cunctis hominum consultus Apollo)

Iudex ipse sui totum se explorat ad vnguem.

Difficile est hominibus persuadere, bonitatem

propter ipsam diligendam.

Cic.

Of Comforts.

Defi. Comfort is any ease, helpe, or consolation in our troubles & aduersities, which disburdenig the mind, restores it to calme and quiet patience.

[Page]TIme heales the torments of disquiet mind. The hugest tempestes last not all the yeere.

Cōfort in extremity healeth many wounds, pacifieth the discontented hart, & gouerneth the mind. Plut.

Greeue not at afflictions, for they are the rods where with God beateth his children.

Troubles are but instructions to teach men wit, for by them thou mayst know false-hood from fayth, and thy trusty friend from thy trayterous foe.

Dispaire not when all worldly meanes are done, for God will rayse thee if thou trust in him. Aug.

Fond man bewaile not thus thy vvretched age; thou now hast welnie reached thy iournies end.

There is nothing greeuous if the thought make it not.

Art thou backbited? reioyce, if guiltlesse: guilty, amend.

Be not discomforted at the losse of childrē, for they were borne to die.

VVrong is the tryall of thy patience.

There is nothing the world can take away, because the world giueth nothing; fame perisheth, [Page] honours fade, wealth decayeth, onely our true riches is our constancie in all casualties.

All things is vanity which is vnder the sun, all thing continuall labour and trauaile, what hath man to mourne for then, when al things he can loose in this life are but fading and miserable?

Let not sorrow ouer-much molest thee; for when thou has [...] wept thy worst, greefe must haue an end.

Sicknes is the prison of the body, but comfort the liberty of the soule. Plato.

Comfort is next friend to happines, an enemie to weake lamentations, and the heire of resolution.

The best comfort to a miser, is to behold the ouer-flow of his wealth.

The suspectles, the temperate, and the wise man, are neuer vncomfortable.

Of sorrow commeth dreames and fancies, of comfort, rest, and quiet slumbers.

By sorrow the hart is tormented, by comfort, when it is halfe dead, it is reuiued.

Sad sighs write the woes of the hart, & kind speeches comfort the soule in heauines.

Sad harts liue vpō teares with weeping, but being recomforted, die with laughing.

[Page]Assurance puts away sorrow, and feare poysons comfort.

He that will be truly valiant, must neyther let ioy nor griefe ouer-come him, for better not to be, then to be a bondslaue to passion.

He that coueteth comfort without sorrow, must apply his wit in following wisedome.

To friends afflicted with sorrow, wee ought to giue remedy to their persons, and consolation and comfort to their harts.

The multiplying of comforts, is the asswaging of cares. Solon.

In the midst of all thy cares, let this be thy chiefest comfort, hard things may be mollified, straight things may be loosened, and heauy things shal litle grieue him that can handsomly beare them.

Sorrow sildom taketh place in him that abstaineth from foure things, that is, from hastines, wilfull frowardnes, pride, and sloth.

Malê de te loquntur homines, sed mali, non de te loquntur sed de se.

Elebile principium melior fortuna secuta est.

Of Patience.

Defi. Patience is a habit that consisteth in sustaining stoutly al labours and griefes, for the [Page] loue of honesty; it is the excellent good thing that keepeth the tranquillity of our spyrite as much as may be in aduersities, and not to complaine of that which is vncertaine.

PAtience is a voluntary aduēturing of hard things for the desire of vertue.

The sweetest salue to mishap is patience, & no greater reuenge can be offered to fortune, then to rest content in the midst of misery.

Hee is worthy to be counted couragious, strong, and stout, which doth not onely with patience suffer iniuries, rebukes, and displeasures done vnto him, but also dooth good against those euils.

Patience is the shield of intolerable wrongs, that lighteneth the burthen of aduersity, and seasoneth the ioyes of prosperity.

Better it is to offer thy selfe in tryumph, then to be drawne to it by dishonour.

No patient man can endure to see another man obtaine that without trouble, which he himselfe could neuer cōpasse without much trauaile.

It is a spetiall signe of heroicall magnanimity, to despise light wrongs, and nothing to regard meane aduentures.

It is good to forbeare to talke of thinges [Page] needlesse to be spoken, but it is much better to conceale things dangerous to be told.

Patience is so like to fortitude, that it seemeth she is eyther her sister or her daughter.

The common sort doe take reuenge for theyr credite, but noble mindes forgiue for their vertue.

Patience is the hope of a heauenly spirit.

Patience without comfort, brings perrill of consumption.

It is a plesant tarrying, that stayeth from euill dooing,

The end of patience, is the expectation of promises.

That is to be borne with patience, which can not be redressed with carefulnes.

It is no merrit to suffer persecutions, if wee haue no patience therein.

It is more safety to forget an iniury, then to reuenge it. Aur.

The sweetest salue for misery, is patience, & the onely medicine for want is content.

Better it is by sitting low to liue quiet, then by climing hie to fall into misery.

Patience is the best salue against loue and fortune.

To suffer infirmities, and dissemble mishap, the one is the office of a constant sicke man, [Page] the other of a cunning state-man.

Patience is a necessarie vertue in a Common weale, for by it the magistrate measures what hee speaketh, and dissembles what hee suffereth.

To be discreet in prosperity, and patient in aduersitie, is the true motion and effect of a vertuous and valiant minde. Cicero.

Quintus Eabius, after he had beene Consull, disdained not to march vnder the Ensigne of other Consuls.

Patience being oft prouoked with iniuries, breaketh forth at last into fury.

It is good for a man to wish the best, to thinke vpon the worst, and patiently to suffer what-soeuer doth happen.

Humility, patience, and faire speech, are the patifiers of wrath and anger.

Hee seemeth to be perfectly patient, that in his fury can subdue his owne affections.

Patience and perseuerance, are two proper notes, vvhereby Gods children are trulie knowne from hypocrites, counterfaits, and dissemblers. Aug.

In suffering of afflictions, patience is made more strong and perfect.

The troubles that come of necessity, ought to be borne with boldnes and good courage.

[Page]Hee which bendeth himselfe to reuenge, doth imitate his doings who is molested with impatience, and hee which imitateth an euill man, can hardly be good himselfe.

The best way for a man to be auenged, is to contemne iniury and rebuke, & to liue with such honesty and good behauiour, that the dooer of wrong shall at the last be thereof ashamed, or at the least leese the fruite of his malice, that is: he shall not reioyce nor haue glory of thy hinderance and damage.

—serpens, sitis, ardor, arenae

Dulcia virtuti: gaudit patientia duris.

Leniter ex merito quicquid patiare ferendū est.

Of Friendship.

Defi. Friendship is a community of a perpetuall will, the end whereof is felowship of life, and it is framed by the profit of a long continued loue; Friendship is also an inueter at & auncient loue, wherein is more plesure then desire.

FRiendship is a perfect consent of thinges, appertaining as wel vnto God as to man, with beneuolence and charity.

Friendship in good men, is a blessing & stable connexing of sundry wils, making of two [Page] persons one, in hauing & suffering. And therfore a friend is properly called, a second selfe, for that in both men is but one minde, & one possession. And that which more is, a man reioyceth more at his friends good hap, then he doth at his owne. Aurel.

True and perfect friendship, is to make one hart and mind, of many harts and bodies.

It is the property of true friends, to liue and loue together, but fained friends flie from a man in time of tryall.

Though many times friendship be plighted by shaking of hands, yet is it often shaken off by fraud in the hart.

The smile of a foe that proceedeth of enuy, is worse then the teare of a friend proceeding of pitty.

Friendship iudgeth with partiality, and affection winketh at apparant follies.

A friend cannot be recompenced by riches, when (for his friend) hee putteth his lyfe in ieopardy.

A knowne foe is better then an vnknowne friend, and better it were to be a mole in the earth, then a moate in the sunne.

To diswade a man in a course of honour, were not the part of a friend, & to set one forward in folly, no discretion in a man.

[Page]Friends meeting after long absence, are the sweetest flowers in the garden of true affection.

The loue of men to women, is a thing common, and of course, but the friendship of man to man, infinite and immortall.

The fellowship of a true friend in miserie, is alwaies sweet, and his counsailes in prosperity are alwayes fortunate.

Friendship is an idle tytle of a thing, which cannot be, where vertue is abolished.

Friendship beeing an equitie of reciprocall good will, is of three kinds, the one of neighbour-hood, the other hospitalitie, the last, loue. Arist.

Loue is confirmed eyther by gifts, or study of vertue▪ then goeth it from a passion to a perfect habit, and so leaueth the name of loue, and is called friendship, which no time can violate.

VVe ought to vse a friend like gold, to try him before we haue neede.

He is a true friend, whose care is to pleasure his friend in all things, mooued there-vnto by a meere good will which hee beareth vnto him. Aristotle.

It is no small greefe to a good nature to try his friend. Eurip.

[Page]To beg a thing at a friends hand, is to buy it.

Perfit amity consisteth in equality and agreeing of the minds.

Such as loue loyalty, may well be crost with calamity, but neuer iustly accused of inconstancie.

A friend vnto a friend, neither hideth secret nor denieth money.

The want of friends is perrilous, but some friends proue tedious.

The words of a friend ioyned with true affection, giue life to the hart, and comfort to a care-oppressed mind. Chilo.

There can be no amitie where is no vertue, and that friendship is most hatefull and accursed, where some become friends to doe other some harme.

Friendes ought alwayes to be tryed before they be trusted, least shyning like the Carbuncle, as if they had fire, they be found when they be touched, to be without faith.

Good will is the beginning of friendship, which by vse causeth friendship to follow.

If thou desire to be thought a friend, it is necessary that thou doe the workes that belong vnto a friend.

Among friends there should be no cause of breach, but with a dissembler no care of reconciliation.

[Page]He is a friend indeed, that lightly forgetteth his friends offence.

Proud and scornefull people, are perrilous friends.

Friendship ought to be ingendred of equalnes, for where equality is not, friendship cannot long continue.

VVhere true friends are knit in loue, there sorrowes are shared equally.

Frends must be vsed as musitions tune their strings, who finding them in discord, doe not breake them, but rather by intention or remission, frame them to a pleasant consent.

The counsaile of a friend, must be fastened to the mind, not to the eare, followed rather then praysed, imployed in good liuing, and not talked of in bare meaning.

In Musicke there are many discords before there can be framed a Diapazon; & in contracting of good wil, many [...]arrs, before there be established a true & perfit friendship.

A friend is in prosperity a plesure, in aduersity a solace, in griefe a comfort, in ioy a mery companion, and at all times a second selfe.

A friend is a precious iewell, within whose bosome one may vnloade his sorrowes, and vnfold his secrets.

[Page]As fire and heate are inseperable, so are the harts of faithfull friends.

He that promiseth speedily, and is long in performing, is but a slack friend.

Like as a Phisition cureth a man secretly, he not seeing it, so should a good friend help his friend priuily, when he knoweth not thereof.

The iniury done by a friend, is much more greeuous then the wrongs wrought by an enemie.

Maintaine thy frends with benefits, to make them more friendly, and doe good to thine enemies, that they through curtesie may become thy friends.

Friendship is giuen by nature, for a helpe to vertue, not for a companion of vices.

Friendship ought to resemble the loue betweene man and wife; that is, of two bodies to be made one will and affection.

The property of a true friend, is to perform more then hee promiseth, but the condition of a dissembler, is to promise more then hee meaneth to performe.

Great proffers are meet to be vsed to strangers, and good turnes to true friends.

If thou intend to proue thy friend, stay not till neede and necessitie vrge thee, least such triall be not onely vnprofitable and without [Page] fruite, but also hurtfull and preiuditiall.

The opinion of vertue, is the fountaine of friendship.

Fained friends resemble Crows, that fly not but towards such places where there is something to be fed vpon.

Hee that seeketh after a swarme of friends, commonly falleth into a wasps-nest of enemies.

Friendship often-times, is better then consanguinity.

A friendly admonition is a speciall poynt of true friendship.

It is best to be praysed of those friends, that will not spare to reprehend vs, when wee are blame-worthy.

He that will not heare the admonition of a friend, is worthy to feele the correction of a foe.

That friendship is of a brittle mould which a little table talke will cracke.

He which goeth about to cut off friendship, doth euen as it were goe about to take the sunne from the world. Cic.

It is perfect and vnsained friendship to think one, and the same thing. Salust.

There is no more certaine token of true friendship, then is consent and communicating [Page] of our cogitations one with another. Cic.

Vnitie is the essence of amitie.

There is nothing better the a bosom friend, with whom a man may confer vpon the iniuries that happen vnto him.

A true friend, wisheth his friend health with happines, honour without enuie, and affluence without necessitie.

Hee that hath no friend to comfort him in his necessity, lyues like a man in the wildernesse, subiect to euery beasts tyrannie.

Beleeue after tryall, & iudge before friendshyppe.

The fault which thou sufferest in thy frend, thou committest in thy selfe.

Shew saithfulnes to thy friende, and equitie to all men. Protog.

No wise man vvill choose to l [...]ue vvithout friends, although he haue plenty of worldlie wealth.

Though a wise man bee contented & satisfied with himselfe, yet wil he haue friends, because he wil not be destitute of so great a vertue.

There be many men that, want no friendes, and yet lacke true friendship.

Neuer admit him for thy friende, whom by force thou hast brought into subiection.

[Page]He is not meete to be admitted for a faythfull friend, which is ready to enter amity with euery one.

Admit none to be thy friende, except thou first know how hee hath dealt with his other friends before; for looke how he hath serued them, so will he likewise deale with thee.

The agreement of the wicked, is easily vpon a small occasion broken, but the friendship of the vertuous continueth for euer. Her.

As mightie floods by howe much they are brought into small riuers, by so much they loose of theyr strength; so friendship cannot be amongst many, without abating the force thereof.

The more friendship fauoureth, of the lesse force it is, but the fewer the more faithfull.

Be slowe to fall in friendship, but when thou art in, continue firme and constant. Socrat.

Illud amicitiae quondam venerabile nomen, Prostat et in quaestu pro meretrice sedet.

Of Temperance.

Defi. Temperance is that light which driueth away round about her, the darknesse and obscuritie of passions; shee is of all the vertues most wholesome, for she preserueth both publiquelie [Page] & priuatly humaine societie; she lifteth vp the soule miserably throwne downe in vice, and restoreth her againe into her place; it is also a mutuall consent of the parts of the soule, causing all disorder and vnbrideled affections, to take reason for a rule & direction.

TEmperance is the quallifier of all disorder and commotions.

Temperance represseth vice, & nourisheth vertue. Solon.

Temperance calleth a man back frō grosse effects, and carnall appetites, and letteth him not exceed, neyther in foolish reioycing, nor in vngodly sorrowing.

A young man vntemperate, and full of carnall affections, quickly turneth the body into age and feeble infirmities. Anaxag.

Hee cannot commend temperance that delighteth in pleasure, nor loue gouernment, that lyketh ryot.

Constancie and temperance in our actions, maketh vertue strong.

Men must eate to liue, and not liue to eate.

He that respecteth vaine pleasure, is immodest, but he that regardeth profit, is discreet.

In priuate families, continence is to be praised, in publique offices, dignitie.

[Page]Intemperance is the fountaine of all our perturbations.

The moderation of the minde is the felicitie thereof.

Frugality is the badge of discretion, ryot, of intemperance.

He that is not puffed vp with prayse, nor afflicted with aduersities, nor moued by slaunders, nor corrupted by benefits, is fortunatly temperate. Bias.

He that fixeth his whole delight in pleasure, can neuer be wise and temperate.

Temperance, by forbearing to bee reuenged, reconcileth our enemies, and by good gouernment conquers them.

There is nothing in the worlde better then moderation, for by it, the assaults of the flesh are subdued, and the fruits of good life are retayned.

Temperance is rich in most losses, confident in all perrils, prudent in all assaults, and happy in it selfe.

It is not temperate which is accompanyed with a fearefull minde, but that is true temperance, where the hart hath courage to reuenge, & reason power to restraine the hart.

Trim not thy house with tables & pictures, but paynt it & guild it with temperance; the [Page] one vainely feedeth the eyes, the other is an eternall ornament which cannot be defaced. Epictetus.

Temperance is so called, because it keepeth a meane in all those thinges which belong to the delighting of the body. Arist.

Temperance cryeth, Ne quid nimis. Solon.

The parts of Temperance, are modestie, shame fastnes, abstinence, continencie, honestie, moderation, sparingnes, and sobrietie.

As a man cannot be temperate if hee be not prudent, so no man can be strong or valiant, if he be not temperat.

Iustice may not bee without temperance, because it is the chiefe poynt of a iust man, to haue his soule free from perturbations.

Heroicall vertues are made perfit by the mixture of temperance and fortitude, which seperated, becomes vicious.

A temperate man which is not couragious, quickly becometh a coward, & faint harted.

Temperance is the mother of all dutie and honestie.

It is the propertie of iustice, not to violate the right of any man, and of temperance, not so much as to offend him.

In temperance, a man may beholde modestie, without any perturbation of the soule.

[Page]Temperance compelleth men to follow reson, bringeth peace to the minde, and mollifieth the affections with concord and agreemeth.

He is woorthy to be called a moderate person, which firmely gouerneth and brideleth (through reason) the vice of sensualitie, and all other grosse affections of the mind.

Nihil reperiri potest tam eximium, quam istam virtutem, moderatricem animi temperantiam, nō latere in tenebris, ne (que) esse abditam, sed in luce.

Cic.

Non potest temperantiam laudare is, qui ponit summum bonum in voluptate; est enim temperantia libidinum inimica.

Of Innocencie.

Defi. Innocencie is an affection of the minde, so well framed, that it will hurt no man eyther by word or deede; a tower of brasse against slaunders, and the onely balme or cure for a wounded name, strengthening the conscience, which by it knoweth his owne puritie.

THere can bee no greater good then innocencie, nor worse euill then a guilty conscience.

[Page]The innocent man is happy, though hee be in Phallaris Bull.

Great callings are little worth, if the minde be not content and innocent.

The hart pricked with desire of wrong maketh sick the innocencie of the soule.

Riches and glory, are broken pillers, but innocencie is an vnmouing colomb.

Innocencie and Prudence, are two anchors that cannot be torne vp by any tempest.

Innocencie, to God is the chiefest incense, and a conscience without guile, is a sacrifice of the sweetest sauour. Aug.

As God wil not suffer a murderer to escape without punishment, so will hee not let the wrong of the innocent goe to the graue with out reuenge.

Innocencie beeing stopped of the malignant, taketh breath and hart againe to the ouerthrow of her enemies. Cic.

As fire is extinguished by water, so innocencie doth quench reproch.

Of all treasures in a common-wealth the innocent man is most to be esteemed.

Archias was stoned to death for murdering innocent Archilocus.

Hasdruball for killing without cause an innocent, was killed of his seruaunt.

[Page]Innocencie is in some sort the effect of regeneration.

Innocencie is an vprightnes of lyfe, agreeing with reason.

Religion is the soule of innocencie, mouing in an vnspotted conscience.

Innocencie is built vpon diuine reason.

Humane happines, consisteth in innocencie of the soule, and vncorrupt manners.

All innocencie consisteth in mediocritie, as all vice doth in excesse.

Innocencie is a good which cannot bee taken away by torment. Mar. Aur.

Innocencie is the most profitable thing in the worlde, because it maketh all things else profitable.

Innocencie, Palme-like groweth in despight of oppression.

Beauty is a flower soone withered, health is soone altered, strength by inconuenience abated, but innocencie is diuine & immortall.

Innocencie is an assured comfort, both in lyfe and death.

As length of tyme diminisheth all things, so innocencie and vertue increaseth all things.

The fear of death neuer troubleth the mind of an innocent man.

Age breedes no defect in innocencie, but [Page] innocencie an excellence in age.

Innocencie makes kingdomes florish more then armes.

Innocency being most honest, must of necessity be most profitable, and therefore most desired.

Nature, reason, and vse, are three necessary things to obtaine innocencie by.

Vt nepenthes herba, addita poculis, omnem conuiuij tristitiam discutit; it a bona mens insita nobis, omnem vitae solicitudinem abolet.

A calumnia non defendit innocentia.

Of Kings.

Defi. Kings are the supreame Gouernours and Rulers ouer states & Monarchies, placed by the hand of God, to figure to the world his almightie power; if they be vertuous, they are the blessings of their realmes, if vicious, the scourges allotted for theyr subiects iniquities.

THe maiestie of a Prince, is like the lightning from the East, and the threats of a King like the noyse of thunder.

Kings haue long armes, and Rulers large reaches.

[Page]A Prince ought onely to will that vvhich lawfully hee may.

The life of a Prince, is the rule, the square, the frame and forme of an honest life; according to the which theyr subiects frame the manner of theyr lyues, and order theyr families; and rather from the liues of princes doe subiects take theyr patterne and examples, then from theyr lawes.

Subiects follow the example of theyr Princes, as certaine flowers turne according to the sunne.

Princes are neuer without flatterers to seduce them, ambition to depraue them, desires to corrupt them. Plato.

It belongs to him that gouerneth, to bee learned, the better to know what he dooth; wise, to find out how he ought to doe it; discreet, to attend and take the opportunitie, & resolute in the action of iustice, without corruption or feare of any.

It is vnprofitable for that prince to haue the victory of the war, which by malice is begun, and by pride and fiercenesse is pursued.

It is necessary for Princes to be stout, & also rich; that by their stoutnes they may gather theyr owne, and by their riches represse their enemies.

[Page]It is better for a Prince to defend his owne Country by iustice, then to conquer anothers by tyrannie.

That Prince who is too liberal in giuing his owne, is afterwards thorowe necessitie, compelled to be a Tyrant, and to take frō others theyr right.

As Princes become Tyrants for want of riches, so they become vicious through abundance of treasure. Plut.

VVhen an vnwoorthy man is preferred to promotion, he is preferred to his own shame.

The Prince that is feared of many, must of necessity feare many.

The vniuersall schoole of all this worlde, is the person, the house, and Court of a King.

Couragious & noble Princes, esteeme nothing so precious, as to haue men valiant to defend their frontires, & also wise to gouerne their Common-weales.

Princes must not measure things by report, but by the way of conscience. Socrates.

It behoueth a Prince or Ruler to be of such zealous and godly courage, that hee alwayes shewe himselfe to bee as a strong wall for the defence of the truth.

The princes pallace is like a common fountayne or spring to hys Cittie or Countrey; [Page] whereby the common people, by the cleanenesse there of bee long preserued in honestie, or by the impurenesse thereof, are with sundry vices corrupted.

A King ruleth as he ought, a Tyrant as hee list, a King to the profit of all, a Tyrant onely to pleasure a few. Arist.

There neuer was any Prince in the world so wise, in all his actions, but necessity hath cō strained him at one time or other, to alter his minde from his first determinate purpose.

A King ought to refraine the companie of vicious persons, for the euill that they commit in his company, is accounted his.

Rulers doe sinne more grieuously by example then by act; and the greater gouernance they beare, the greater account they haue to render, that in theyr owne precepts and ordinaunces they be not found negligent.

Not onely happy, but also most fortunate is that Prince, that for rightnes of iustice is feared, and for his goodnes beloued.

The greater that a Prince is in power aboue other, the more ought hee to excell in vertue aboue other.

A King ought not to trust him that is couetous and setteth his minde to get riches, nor him that is a flatterer, nor any to whom hee [Page] hath doone vvrong, nor him that is at truce with his enemies.

VVhen princes most greedily do prosecute vices, then theyr enemies are busie in vveauing some web of deadly danger.

Princes by charging theyr kingdoms with vniust trybuts, procure from theyr subiects a wilfull deniall of due & most iust paiments.

He that possesseth an Empire and knoweth not howe to defend it, may loose his possession before he know who offended him.

It litle profiteth a Prince to be Lord of many kingdoms, if on the other part he become bond-slaue to many vices.

It appertaineth vnto Princes, as much to moderate their owne pleasures, as to giue order for matters of importance.

High minds are the shelters of pouerty, and Kings seats the sanctuaries for the distressed.

Children borne of Kings, are composed of a precious masse, to be seperate from the cō mon sort. Plato.

Malice and vice taking theyr full swinge through the carier of the power and libertie which wicked Princes yeeld vnto them, doe push forward euery violent passion, making euery little choler turne to murder or banishment; and euery regard and loue, to rape or [Page] adultery; & couetousnes to confiscation.

A kingdome is nought els then the care of anothers safetie; and Antiochus told his sonne Demetrius, that their kingdome was a noble slauery.

Maiestie in a Princes thoughts, gardeth his minde from cowardise, and is the onely priuiledge to contempt.

Selfe-loue is not fit for Princes, nor pride an ornament meet for a diademe.

Kings, as they are men before God, so are they Gods before men. Lactan.

Kings and princes doe loose more in the opinions they hold, then the reasons they vse.

It is no lesse discredite to a Prince to haue destroyed many of his subiects, then it is to a Phisitian, to haue killed many of his patients.

It is very requisite, that the Prince liue according to that law himselfe, which he would haue executed vpon other men. Archi.

It becommeth a King to take good heed to his Counsellers, in noting who sooth his lusts, and who intend the publique profit, for therby shall he know the good from the bad. Plu.

The strength of a Prince is the friendshyp and loue of his people.

That King shall best gouerne his Realme, that raigneth ouer his people, as a Father [Page] doth ouer his chyldren. Agesil.

The office of a King, is to heare the cause & complaynt of his people, without exception of persons.

Subiects are to their King, as the winde is to the fire, for the stronger that winde is, the greater is the fire.

So great is the person & dignity of a prince, that in vsing his power and authoritie as hee ought, hee being heere amongst men vppon earth, representeth the glorious estate and high maiestie of God in heauen. Ambr.

It is requisite for all those that haue rule and gouernance in a common-weale, vnder their Prince, to know the bounds of their estate, & the full effect of theyr dutie, that by executing iustice, they may be feared, and by shewing mercy they may be beloued.

It is requisite for princes, to place such men in authoritie, as care least for it, and to keepe them from gouernment that presse forwards to it.

Except wise men be made gouernours, or gouernours be made wise men, mankind shal neuer liue in quiet, nor vertue be able to defend herselfe. Plato.

Hee that would be a Ruler or Gouernour, must first learne to be an obedient subiect, for [Page] it is not possible for a proude and couetous minded subiect, to become a gentle and temperate Gouernour. Seuerus.

VVhen rule and authoritie is committed vnto a good man, hee dooth thereby publish his vertue, which before lay hid; but beeing cōmitted to an euill man, it ministreth boldnesse & licence in him, to doe that euil which before he durst not doe. Diog.

Animata imago rex putandus est dei.

Nulla fides regni socijs: omnisque potestas Impatiens consortis erit.

Of Nobilitie.

Defi. Nebilitie is a glittering excellencie, proceeding from auncestors, and an honor which commeth from an auncient linage and stocke, it is also a praise, that proceedeth from the deserts of our elders and fore-fathers; and of this noblesse there are three sorts, the first bred of vertue and excellent deeds, the second proceedeth from the knowledge of honest disciplines and true sciences, the third, commeth from the scutchyons and Armes of our auncestors, or from riches.

TItles of honor are little or nothing worth if the life of the partie be bad.

[Page]Nobility of birth to a vertuous man bringeth great glory, to a vitious perpetuall, reproch: other nobility in this life by vertue attained, is no small token of an happy life.

Noblenes of birth is either vniuersall or perticuler: the first to be borne in a noble and famous Country, perticuler, to come of noble progenitours. Arist.

Nobility is best continued by that conuenient meanes whereby it rose.

Hee is not to be helde for noble that hath much, but he that giueth much.

It is requisite for him that is noble borne, to take heede of flatteres, for they will be ready daily to attend his person for profit sake.

How euer men rise in degree, let them still be lowly in minde, for theyr humilitie may raise them when Fortune hath deprest them.

Nobility is a tytle quickly lost, for if riches forsake it, or vertue abandon it, it straightway becōmeth as a thing that had neuer bin.

VVhatsoeuer thy Father by his worthines hath deserued, belongs not to thee, it is thine owne deserts that must make thee noble.

He that defēdeth his country by the sword, deserueth honour, but he that maintaineth it in peace, meriteth more honour.

The nobilitie which wee receaue from our [Page] auncestors, because it cōmeth not from our selues, is scarcely to be counted our own. Oui.

To come of noble parentage, and not to be endued with noble qualities, is rather a defamation then a glory.

Noble persons haue the best capacities, for whether they giue themselues to goodnes or vngraciousnes, they doe in eyther of them so excell, as none of the common sort of people can come any thing nie them. Cic.

True nobility consisteth not in dignity, lynage, great reuenewes, lands, or possessions, but in wisedom, knowledge, & vertue, which in man is very nobility, & that nobility bringeth man to dignity.

True nobility is not after the vulgar opinion of the common people, but it is onely the praise and sirname of vertue.

Omnes boni semper nobilitati fauemus, et quia vtile est rei publicae nobiles esse homines, dignos maioribus suis, et quia valere debet apud nos clarorum hominum senex de republica meritorum memoria, etiam mortuorum.

Cicero.

—Nobilitas sola est at (que) vnica virtus.

Of Honour.

[Page]

Defi. Honour is a passion of the soule, and a mighty desire, naturallie desired of all creatures; yet manie times mistaken, by inacquaintance with vertue.

HOnour is the first step to disquiet, and dominion is attended with enuy.

Honour and glory labourerh in mistrust, & are borne Fortunes bond-slaues.

The faith of a Knight, is not limitted by value, but by honour and vertue.

Honour lost, bids farwell to hope.

Honour is the fruite of vertue and truth.

Honour, glory, & renowne, is to many persons more sweet then life.

The higher honour is seated by vertue, the greater is his fall being ouerthrown by vice.

It is the chiefest part of honour for a man, to ioyne to his high office and calling, the vertue of affabilitie, lowlinesse, tender compassion, and pitty, for thereby hee draweth vnto him, as it were by violence, the harts of the multitude.

The greater the persons be in authority that commit an offence, the more foule and filthy [Page] is the fault.

It better becommeth a man of honour to praise an enemy then his friend.

Happy is that Country, whose Captaines are gentlemen, and whose gentlemen are Captaines.

Honour is no priuiledge against infamy.

There is no greater honor thē quiet, nor no greater quiet then content.

A man ought not to think it honor for himselfe, to heare or declare the newes of others, but that others should declare the vertuous deedes of him.

To attaine to honor, wisedom is the poalestar, and to retaine it, patience is necessary.

The next way to liue with honour and dye with praise, is to be honest in desires, & temperate in our tongues.

Honour iudgeth with patience.

The conditions of honour are such, that shee enquireth for him she neuer sawe, runneth after him that flyes from her, honours him that esteemes her not, demaundeth for him that wills her not, giueth to him that requires her not, and trusteth him whom shee knoweth not.

Noble-men, enterprising great thinges, ought not to imploy theyr force as theyr [Page] owne mind willeth, but as honour and reason teacheth.

High & noble harts which feele themselues wounded, do not so much esteeme their own paine, as they are angry to see theyr enemies reioyce.

The Captaine which subdueth a country by entreatie, deserueth more honour then hee that ouercommeth it by battaile.

Honour without quiet, hurteth more then it doth profit.

Honor is a high conceit, and fortune is euer friend vnto a forward mind.

He that regards his reputation, must second all things to his honour.

The heauens admit but one sunne, and high places but one commaunder.

Men in authority are eyes of estate, according to whose life euery priuate man applieth his manner of liuing.

It is not the place that maketh the person, but the person that maketh the place honourable.

There is more honour purchast in pleasuring a foe, then in reuenging a thousand iniuries.

VVhere hate beares souerainty, honor hath no certainty.

[Page]Honour is brittle, and riches are blossoms, which euery frost of fortune causeth to vvither.

VVhere the martiall minde is instructed in Philosophie, there prowesse strengthened with policy, proues best honourable.

Better it is for the honourable to bee praysed for manie foes foild, then for many barnes filde.

A man hauiug honor, and wanting wisdom, is like a faire tree without fruite.

Exiguum nobis vitae curriculum natura circū scripsit, sed honoris cursus sempiternus.

Is honos videri solet, qui non propter spem futuri beneficij, sed propter magna merita claris viris defertur, et datur; estque non in uitamentum ad tempus, sed perpetuae virtutis praemium.

Of Liberalitie.

Defi. Liberality is an excellent vse of those benefits which God putteth into our hands, for the succouring of many, which vertue is altogether ioyned with iustice, and ought to bee guided by moderation and reason.

BOunties best honor is to help the poore, & happines to liue in good mens thoghts.

[Page]True bounty is neuer tyed vnto respect.

Liberality is approoued by two fountaines, the one is a sure iudgement, the other is an honest fauour.

That man is onely liberall, which distributeth according to his substance, and where it is most needfull.

The whole effect of bounty is in loue.

Liberality taketh his name of the substance of the same person from whence it proceedeth, for it consisteth not in the qualitie or quantity of the things that be giuen, but in the true and naturall disposition of the giuer.

That bounty is the best & most approued, that without perrill of renowne is past.

VVho in theyr bounty doe begin to want, shall in their weakenes finde their friends and foes.

He is called a liberall man, which according to his reuenewes giueth freely, when, where, and to whom he should.

Gifts makes beggers bold, & he that lends, must loose his friend, or els his mony without heede.

VVhat-soeuer may be giuen vvithout thy detriment, that freely to a straunger mayst thou lend.

Bounty hath open handes, a zealous hart, a [Page] constant fayth in earth, and a place prepared in heauen.

He neuer giues in vaine, that giues in zeale.

They that be liberall, doe with-hold or hide nothing from them whom they loue, wherby loue increaseth, and friendship is also made more firme and stable.

As liberality maketh friends of enemies, so pride maketh enemies of friends.

Liberality and thankfulnes, are the bonds of concord. Cic.

A liberall minded man can neuer be enuious.

Bounty, forgiuing fraile & mortall things, receiues immortall same for his reward.

The deedes of the liberall, doe more profit the giuer, then benefit the receauer.

Liberalitie in a noble minde is excellent, although it exceede in the terme of measure.

Liberality bestowed vpon flatterers, dooth not onely perrish, but is spoiled & deuoured.

A liberall hart causeth beneuolence, though some-times through misfortune, abilitiy be wanting.

It is a token of righteousnes to acknowledge heauens liberality, and to giue praises to God for so great benefits.

Liberality, when it lauisheth out of reason, [Page] is called prodigality, and being nothing at all extended, it purchaseth the name of couetousnesse.

The office of liberality, consisteth in giuing with iudgement.

That liberality is most comendable, which is shewed to the distressed, vnlesse they haue deserued that punishment; for good deedes bestowed vpon vndeseruing persons, are ill bestowed.

The best property in a king, is to let no man excell him in liberality. Anaxilaus.

Extra fortunam est quicquid donatur amicis: Quas dederis solas semper habebis opes.

Liberalitate qui vtuntur beneuolentiam sibi cō ciliant, et (quod aptissimum est ad quieté viuendum) charitatem.

Cic.

Of Benefits.

Defi. Benefits are those good turnes which are receiued, eyther by desert or without desert, tending to our happines of life, or amendment of manners.

IT is great commendation in the giuer, to bestow many benefits vppon him which deserueth well, and desireth nothing.

[Page]He that mindeth to giue, must not say, will you haue any thing.

If thou promise little and performe much, it vvill make thy benefits to bee the more thankfully receaued.

Hee that knoweth not how to vse a benefit, doth vniustly aske it.

He receaueth a benefit in the giuing therof, which bestowes his gift on a worthy man.

Hee that giueth often, teacheth to render somwhat againe at the last.

Hee bindeth all men by his benefits which bestoweth them vppon such as doe vvell deserue them.

The liberall man doth daily seeke out occasion to put his vertue in practise.

The memory of a benefit doth soone vanish away, but the remembrance of an iniury sticketh fast in the hart.

He is a conquerer which bestoweth a good turne, and he vanquished which receiueth it.

As the Moone dooth shewe her light in the world, which she receiueth from the sunne, so we ought to bestow the benefits receiued of God, to the profit and commodity of our neighbour.

Though the gyuer make neuer so much hast, yet his benefits come too late, if they [Page] haue once been asked for.

This is a lawe that should bee obserued betwixt the giuer & the receiuer, the one shold straight-way forget the benefit bestowed, & the other should alwayes haue it in remembrance.

It becommeth him to holde his peace that gyueth a revvarde, farre better then it becommeth him to bee silent that receaueth a benefit.

He that doth thankfully receaue a benefit, hath paid the first pention therof already.

He that thinks to be thankfull, doth straitway thinke vpon recompence.

That gift is twise double to be accepted of, which commeth from a free hand, and a liberall hart.

As giuing and receiuing of benefits are contrarie one to another, so the one is much more often vsed then the other.

It behooueth a man in receiuing of benefits to be thankfull, though he want power to requite them.

A vertuous hand is not bound to make the tongue a foole,

A benefit well giuen, recouereth many losses.

The remembrance of a good turne ought [Page] to make the receauer thankfull.

Nor gold, nor siluer, nor ought we receaue, is to be accounted a benefit, but the minde of him which giueth. Plautus.

He giueth too late, who giueth when he is asked. Plautus.

Ita sunt omnes nostri circes.

Si quid benefacias, leuior pluma gratia est

Si quid peccatum est, phibeas iras gerunt.

Beneficiam nec in puerum, nec in senem, conferendum est: in hunc quia perit antequam gratiae referendae detur opportunitas, in illum quia non meminit.

Of Curtesie.

Defi. Curtesie is a vertue which belongeth to the couragious part gf the soule, whereby we are hardly mooued to anger, her office & dutie is to be able to support and endure patiently, those crimes which are layd vpon her; not to suffer her selfe to be hastily carried to reuenge, nor to bee too easily spurred to wrath, but to make him that possesseth her, mild, gracious, and a staied and setled mind.

CVrtesie in maiestie, is the next way to binde affection in dutie.

[Page]As the tree is knowne by his fruite, the gold, by the touch, and the bell by the sound, so is a mans birth by his beneuolence, his honour by his humility, & his calling by his curtesie.

Manie more vvere the enemies that Caesar pardoned, then those he ouer-came.

The noblest conquest, is without bloodshed.

It is for Scilla, Tiberius, Caligula, and Nero, to kill, for Augustus, Titus, and Traian to pardon.

Theodosius gaue euery Citty hee besieged, ten dayes respite to consider, yeelding them meanes of his mercy before hee exemplified his iustice.

Phocion was of that gentle disposition, that he alwayes defended such as were in misery, and often-times the wicked.

Curtesie bewayleth her dead enemies, and cherisheth her liuing friends.

Narses, the night before he fought with his enemies, wept in the temple.

The curteous man reconcileth displeasure, the froward vrgeth hate.

Proude lookes loose hearts, but curteous words winne them. Ferdinando.

Curtesie couereth many imperfections, & preuenteth more dangers.

[Page]The Lion which was cured by the Romaine slaue, would not deuoure him; and natures best grace is the order of curtesie.

Alexanders curtesie to Roxana, wonne her loue, and Neros cruelty to his mother, cost him his life.

It is a true token of nobility, & the certaine mark of a gentleman, to be curteous to strangers, patient in iniuries, and constant in performing what he promiseth.

As the peg straineth the Lute-strings, so curtesie stretcheth the hart strings.

Themistocles was so full of curtesie, that hee neuer entred the market-place without saluting euery Cittizen by his name, or some other office of curtesie.

Curtesie is that vertue whereby a man easily appeaseth the motions and instigations of the soule, caused by choller.

Curtesie draweth vnto vs the loue of strangers, and good lyking of our owne Countrimen.

Curtesie standeth in steade of a moderate temperance of the spirit, decking a man with mildnes, and generosity.

He that is mild and curteous to others, receaueth much more honour then the partie whom he honoureth.

[Page]They lye who say, that a man must vse cruelty towards his enemies, esteeming that to be an Art onely propper to a noble and couragious man. Cicero.

Mildnes and curtesie are the charracters of an holy soule, which neuer suffereth innocencie to be oppressed.

It becommeth a noble and strong man, to be both couragious and curteous, that hee may chastice the wicked, and pardon when neede requireth. Plato.

Common curtesie is no curtesie, to be kind to all, is to be kind to none, & who so is most generall, can neuer be at any time perticuler.

The rigor of discipline directing curtesie, & curtesie directing rigor, the one will set forth and commend the other; so that neither rigor shall be rigorous nor curtesie dissolute.

As it belongeth to the sunne to lighten the earth with his beames, so it pertaineth to the vertue of a Prince, to haue compassion & be curteous to the miserable.

Homines ad Deos, nulla re propius accedunt, quam salutem hominibus dando.

Satis est homines imprudentia lapsos non erigere: vrgere vero iacentes; at praecipitantes impeliere certê est inhumanum.

Cicero.

Of Iustice.

[Page]

Defi. Iustice is godlinesse, and godlinesse is the knowledge of God▪ it is moreouer in respect of vs, taken for an equall discription of right and of Lawes.

IVstice allots no priuiledge to defraude a man of his patrimony.

Iustice is a vertue that giues euery man his owne by euen portions.

Delay in punishment, is no priuiledge of pardon.

Iustice is the badge of vertue, the staffe of peace, and the maintenance of honour. Cic.

It is a sharpe sentence that is giuen without iudgement.

He is daily condemned, that liues alwayes in feare of iudgement.

Good mens eares, are alwaies open to iust mens prayers.

Not the paine, but the cause maketh the martyr. Amb.

Happy is the punishment by the which wee passe into greater perfection.

The office of a Iustice, is to be giuen for merite, not for affection.

[Page]The pardon is wicked which bringeth vvith it the hazard of a Countrey.

A publique fault ought not to suffer a secret punishment.

That which is common to all, ought not to be intollerable to any.

Iustice and order, are the onely preseruers of worldly quietnes.

Iustice is the Mistres of vertues, the nurse of fortitude, for which kings be, & by which kings rule. Gueuara.

The parts which true iustice dooth consist of, are in number eyght; innocencie, friendship, concord, godlines, humanity, gratefulnes, and faithfulnes.

Iustice is painted blinde, with a vaile before her face, not because she is blinde, but thereby to signifie, that Iustice though she do behold that which is right and honest, yet will shee respect no person.

At Athens were erected certaine images of Iudges, without hands and eyes, to shew that Iudges shoulde neyther bee corrupted vvith brybes, nor by any person drawne from that which is right and law.

A good Iudge is true in worde, honest in thought, and vertuous in his deede, without feare of any but God, without hate of anie [Page] but the wicked.

There are two kinds of iniustice, the one is, of such as do wrongfully offer it, & the other is of those, who although they bee able, yet will they not defend the wrong from them vnto whom it is wickedly offered. Cic.

Hee that politiquely intendeth good to the Common-weale, may well be called iust, but he that practiseth onely for his owne profit, is a vicious and wicked person.

Too much licence in punishment, is the cause of too much hatred.

VVe ought to obey the Iudge, though hee be corrupt; for Socrates although hee were vniustly condemned, yet thought it were far better for him to die, then open iustice should be violated.

A good Magistrate, may be called the Phisition of the Common-weale.

Romulus appointed no punishment for Paricides, because he supposed, that no such villanie could be in his Common-weale.

He is a good Iudge, that knoweth how, and where to distribute.

He that flyeth iudgement, confesseth himselfe to be saultie. Mar. Aur.

The Iudge himselfe is condemned, when the guiltie person is pardoned.

[Page]As a phisition cannot see euery secret griefe but vppon reuealement may apply a curable medicine for a hidden disease, so many can discouer a mischiefe which the Magistrate seeth not, but the Magistrate alone must remedie the same.

A Iustice ought to doe that willingly which hee can doe, and deny that modestly vvhich hee cannot doe.

As there is no assurance of faire weather vntill the sky bee cleere from clowdes, so there can bee in no Common-wealth a grounded peace and prosperitie, where there is not informers to find out offences, as well as Magistrates to punish offenders.

Phylosophers make foure sorts of iustice, the first celestiall, the second naturall, the third ciuill, the fourth iudicall.

Iustice is a perfit knowledge of good and euill agreeing to naturall reason. Arist.

Iustice is a vertue of the minde, rewarding all men according to their worthines.

VVisedome & eloquence, without truth & iustice, are a Panurgie, that is to say, a guile or sleight, such as Parasites vse in Comedies, which still turneth to theyr owne confusion.

Couetousnes and wrath in Iudges, is to bee hated with extreame detestation.

[Page]Celestiall iustice, is perfect consideration, & dutifull acknowledging of God.

Natural iustice, is that which al people haue in themselues by nature.

Ciuill iustice, is that which is made eyther by lawes of nature, the statutes of the people, the consultation of Senators, the deuice of Princes, or the authoritie of graue and vvise men.

Iudiciall iustice, depends vpon lawes made for the commoditie of a Common-weale.

Iustice is a measure which God hath ordained amongst men vpon earth, to defend the feeble from the mightie, the truth frō falseshood, & to roote out the wicked frō among the good. Lactan.

Euery man in generall loueth iustice, yet they all hate the execution thereof in particuler. Cic.

Fortitude without wisedom, is but rashnes, wisedome without iustice, is but craftinesse, iustice vvithout temperance is but crueltie; temperance without fortitude, is but sauagenesse.

Equitie iudgeth with lenitie, lawes with extreamitie.

Hatred, loue, & couetousnes, causeth Iudges oftentimes to forget the truth, & to leaue [Page] vndone the true execution of theyr charge.

It is better for a man to be made a Iudge among his enemies then among his friendes, for of his enemies hee shoulde make one his friend, but among his friends he should make one his enemy.

Euery Iudge sitting in iudgement, ought to minister iustice according to the cause, & not according to his affection. Protog.

Iustice, of the Poets is fained to be a vergin, & to haue raigned among men in the golden world, who beeing by them abused, forsooke the world, and returned to the kingdome of Iupiter.

Iusticia sine prudentia plurimum poterit; sine iustitia nihil valebit prudentia.

Tocius iusticiae nulla est capitalior pestis, quam eorum qui tum, dum maximé fallunt, id agunt vt boni viri videantur.

Of Lawes.

Defi. The Lawe is a singuler reason imprinted in nature, commaunding those things that are to be done, and forbidding the contrary, it is deuided into two parts, that is, the law of nature, & the law written: the law of nature, is a sence & feeling which euery one hath in [Page] himselfe and in his conscience, wherby he discerneth between good & euil, as much as suffiseth, to take frō him the cloake of ignorance, in that he is reproued euen by his own witnes. The law written, is that which is deuided into diuinitie and ciuilitie, the first teaching manners, ceremonies, and iudgements, the latter, matters of policie and gouernment.

THe vertues of the Law are four, to beare sway, to forbid, to punish, and to suffer.

The precepts of the lawe may be comprehended vnder these three poynts: to liue honestly, to hurt no man wilfully, and to render euery man his due carefully. Aristi.

VVhatsoeuer is righteous in the Lawe of man, the same is also righteous in the lawe of God. For euery lawe that by man is made, must alwayes bee consonant to the Lawe of God.

A fault is farre greater in the plaintife then in the defendant.

The Law is a certaine rule proceeding from the minde of God, perswading that which is right, & forbidding that which is wrong. Cic.

A plaine matter needeth but a small tryall.

Euill Iudges, doe most commonly punish the purse, and spare the person.

[Page]Iudges ought to dispatch with speede, and aunswere with patience.

Law and wisedom are two laudable thinges, for the one concerneth vertue, and the other good conditions.

The lawe was made to no other end, but to bridle such as liue without reason or Law.

Custome, vse, and exercise in good things, brings a man to vertue, and vertue brings a man to perfection.

A true and faithfull hart, standeth more in awe of his superior whom he loueth for fear, then of his prince, whom he feareth for loue.

An euill custome, be it for continuance neuer so auncient, is nought els then the oldnes of error.

Howe many more tauerns, so many more drinkers; the number of Phisitions the increase of diseases; the more account that iustice is made of, the more sutes, so the more lawes, the more corruption. Plato.

The hart, vnderstanding, counsell & soule in a Common-weale, are the good lawes and ordinances therein vsed. Cic.

To restraine punishment, is a great error in gouernment.

It becommeth not a Law-maker to bee the Law-breaker.

[Page]Those Countries must needs perrish, where the common lawes be of none effect.

Those Citties in which there are no seuere lawes for the punishing of sinne, are rather to be counted Forrests for monsters, then places habitable for men. Plato.

The first erector of the Romaine walls, was Romulus, yet Rome was nothing so much bound vnto him for enuironing of her fayre buildings with strong bulwarks, as in appointing offices, orders, & lawes among the people, to gouerne them in peace & prosperitie.

King Licurgus, vvent into voluntary exile, to the end his good lawes shoulde haue long continuance among the Lacedemonians.

Foure thinges belong to a Iudge, to heare curteously, to answere wisely, to consider soberly, and to giue iudgement without partialitie. Socrates.

A man ought to loue his Prince loyally, to keepe his lawes carefully, and to defend his Country valiantly.

Orators are destroyers of customs, & Phisitions enemies to health.

Chiefely three are to be obeyed & reuerence [...] ▪ one God, one King, and one Law.

Foure customs are more pleasant to bee recounted then profitable to be followed; the [Page] liberties of neighbours, the gallantnes of women, the goodnes of wine, and the mirth and ioy at feasts.

Lawes are like Spyders webs, which catch the small flies, & let the great break through.

Happy were those dayes, when Basill the Emperour of Constantinople came to his iudgement seat, and found neyther partie to accuse, nor defendant to aunswere.

The Lawyer that pleades for a mighty man in a wrong matter, must eyther forgoe the truth, or forsake his clyents friendship.

The most necessary law for a cōmon weale, is, that the people among themselues lyue in peace and concord, without strife or discention. Cic.

A Law-maker ought to bee godly, learned, and discreet, and such a one as hath been subiect to other lawes himselfe.

Lawes doe vexe the meaner sort of men, but the mighty are able to withstand them.

The Law is a strong and forcible thing, if it get a good Prince to execute it.

VVhere might comes in place, there right can beare small rule.

The lawe that is perfit & good, would haue no man either condemned or iustified, vntill hys cause were both thoroughly heard and [Page] vnderstood as it ought.

An euill lawe is like the shadow of a clowde, which vanisheth away so soone as it is seene.

Throgh many demurs, much law is altered.

The crowne of the good, is reason, and the scourge of the wicked is the law.

VVise men lyue not after the lawes of men, but after the rule of vertue.

Extreame law, is extreame wrong.

Quid faciant leges, vbi sola pecunia regnat?

Aut vbi paupertas vincere nulla potest?

Turpe reos emptâ miseros defendere lingua,

Non bene selecti iudicis arca patet.

Of Counsaile.

Defi. Counsaile is a most holy thing, it is the sentence or aduise which particulerly is giuen by euery man for that purpose assembled; it is the key of certaintie, and the end of all doctrine and study.

THere is no man so simple, but he can giue counsaile, though there be no neede, and there is none so wise himselfe, but hee will be willing to heare counsell in time of necessity.

It is the easiest thing in the worlde to giue good counsaile to another man, and the hardest [Page] for a man to follow the same himselfe.

Take no counsaile of a man giuen wholy to the world, for his aduise will be after his own desire. Pythag.

Make not an enuious man, a drunkard, nor him that is in subiection to a woman, of thy counsaile, for it is vnpossible for thē to keepe close thy secrets.

Good counsell may properly be called the beginning and ending of euery good worke.

It is requisite for a man to consult & determine of all things with himselfe, before hee aske the counsayle or aduice of his friend.

He that doth nothing without good aduise, need not repent him after the deed. Bias.

It is better to prefer the stedfast counsell of aduised policie, then the rash enterprise of malepart boldnes.

Counsaile doth more harme then good, if the gyuer there of be not wise, and hee which receiueth it very patient.

Counsaile is a sweet conserue, and aduise the purest auditor; happy is hee that is wary by other mens harmes, and such are most miserable that are wise by theyr owne woes.

Counsaile is to be giuen by the wise, and the remedy by the rich.

In counsailes we must be hard to resolue, & [Page] constant to performe.

He that vseth many counsayles, is not easily deceiued.

In time of necessity, a wise man will be glad to heare counsaile.

As it is the part of a wise man, wisely to consult and giue counsaile, so it is the duety of a warie man, heedfully to conceiue, & vprightly to iudge.

He is most happy which is indued with that discretion, that in all extreamities hee can giue himselfe that counsayle which is profitable to be followed.

It is an easie thing for a man beeing in perfit health, to gyue counsayle to another that is sicke, but it is hard for the sick man to follow that counsayle. Becon.

The greatest benefit that one friend can do vnto another, is in waighty matters to succor him with good counsaile.

Parui sunt foris arma nisi est consilium domi.

Non viribus, aut velocitatibus, aut celeritate corporum, res magnae geruntur, sed consilio, authoritate et prudentia.

Of Precepts.

[Page]

Defi. Precepts, are many rules, orders, or methods, which by instruction leads vs eyther to good conuersation, or to happines of lyfe, beeing grounded vppon the grace of God, and his word.

IF thou talke, keepe measure in thy communication; for if thou be too briefe, thou shalt not be well vnderstood, if too long, thou shalt be troublesome to the hearer, and not well borne in minde. Protog.

Thanks waxeth old as soone as gifts are had in possession.

Mocke no man in his misery, but take heede by him how to auoyd the like misfortune.

Begin nothing before thou know howe to finish it.

Thinke that the weakest of thine enemies is stronger then thy selfe.

Desire not that of another, which thou thy selfe being asked wouldest deny. Pythag.

Gyue no vaine or vnmeet gifts, as armor to a woman, bookes to a plow-man, or nets to a studient.

If thou bestow a benefit, keepe it secret, but [Page] if thou receiue any, publish it abroad.

Giue at the first asking, for that is not freely giuen which is often craued.

If thou mayst not cleerely scape out of perrill, choose rather to die honestly, then to liue shamefully.

Take in good woorth what-soeuer happeneth, and vpbraid no man with his misery.

Labour not to informe him that is without reason, for so shalt thou make him thine enemie. Anaxag.

Be neyther hastie, angry, nor wrathfull, for they be the conditions of a foole.

Feare to hazarde that for the gaine of a momentary pleasure, which being once lost, can neuer be recouered. Aug.

Esteeme not a fading content, before a perpetuall honour.

Feare to commit that vvhich thou oughtest to feare.

Apparrell thy selfe with iustice, & cloth thy selfe with chastitie, so shalt thou be happy, & thy works prosper. Epictetus.

Forget not to giue thankes vnto them that instruct thee in learning, nor challenge vnto thy selfe the praise of other mens inuentions.

Attempt not two things at once, for the one will hinder the other.

[Page]Be not slack to recompence them that haue doone thee good.

Contrary causes, yeeld contrary effects.

Forraine fauours are domesticall treasures.

Victory should not thirst after blood, nor the gaine of a conquest induce a Captaine to crueltie. Sophocles.

Tis better to be too much forward then too much negligent.

Let thy loue hang on thy harts bottom, not on thy tongues brim.

It is neuer too late at any time to resort vnto goodnes, nor too timely to preuent mischiefe.

To know how to obey, and to knowe howe to commaund, differeth, for the one cōmeth by nature, the other by long experience.

VVords which are superfluous, doe greatly deface the authority of the person. Her.

Tell not thy mind to euery man, be indebted to no man, be friend to fewe men, be curteous to all men, let thy wit be thy friend, thy minde thy companion, thy tongue thy seruaunt.

Let vertue bee thy life, valour thy loue, honour thy fame, and heauen thy felicity.

It is a corrupting of the good to keep company with the euill. Gre.

[Page]Men are not perswaded to liue well by fayre words, but by vertuous deedes.

Be not ledde away with euery new opinion, for it is the onely way to bring thee to error.

Let not thy liberality exceed thine abilitie.

It is better to be cut with a quick aunswere, then to be clawed with a milde speech.

Let not the eye goe beyonde the eare, nor the tongue so farre as the feete. Pla.

That comfort is vaine which takes not away the griefe.

To a mind afflicted with great sorrowes, the best remedy is to deferre counsaile, vntill the partie be more apt to receiue consolation.

It is better for thee to bestowe a benefite on thine enemine, the to enter into bond for thy friende.

Choose rather to lyue solitary, then in the company of wicked women.

Beware of pride in prosperity, for it will make thee impatient in time of aduersitie.

Neyther suffer thy handes to worke, thy tongue to speak, nor thine eares to heare, that which is filthy and euill. Her.

In suddaine perrils, it needeth not to vse long and delayed counsayles.

He that will not at the first hand bye counsell good cheape, shal at the second hand buy [Page] repentance deere.

Contemne not the counsaile of thy friends, nor reiect not the aduise of thy kinsfolks, prefer not thine owne wit before the wisedom of thine auncestors, nor leane not to wilfulnes, least had I wist happen too late. Pythag.

Be not secure, least want of care procure thy calamity, nor be not too carefull, least pensiue thoughts oppresse thee with misery.

It is more safety for Princes, to haue patience to heare their owne errors, then to giue heed vnto such as report other mens defects.

Speak no more to a stranger in priuate, th [...] thou wouldest haue publiquely knowne.

Comfort in misery is a double help. Solon.

VVhere there is diuision, there is confusion.

Cast not thy credite on another mans chaunce.

Be alwayes one to thy friend, as well in aduersity as in prosperity.

Giue place to thy betters and elders.

Mourne not for euery thing, for that vvill shorten thy dayes.

Behold thy selfe in a looking-glasse, and if thou appeare beautifull, doe such things as become thy beauty, but if thou seeme foule, then performe with good maners, the beauty [Page] that thy face lacketh. Socrat.

Chuse thy wise rather for her wit & modesty, then for her wealth and beauty.

Keepe whatsoeuer thy friend committeth vnto thee, as carefully as thou wouldest keep thine owne.

Keepe secret thy mishap, least thine enemy waxe ioyfull thereat.

If thy parents wex poore, supply their want with thy wealth; if froward with age, beare patiently with their imperfections.

Honour them that haue deserued honor.

Liue and hope, as thou shouldest die immediatly.

Neuer praise any vnworthy person because he hath worldly wealth.

Tell no man afore-hand vvhat thou intendest, for if thou speede not in thy purpose, thou shalt be mocked. Socrat.

Take not thine enemie for thy friend, nor thy friend for thine enemy.

Neuer wish for those thinges which cannot be obtained.

Rather choose to purchase by perswasion, then to enioy by violence.

Striue not in vvords vvith thy parents, although thou tell the truth.

Be vertuous and liberall, so shalt thou stop [Page] the mouth of the slaunderer, or else the eares of them that heare him. Iso [...]r.

Haunt not too much thy friends house, for feare hee waxe weary of thy often comming, neyther be too long absent, for that ingendereth suspition of thy true friendship.

Giue to a good man, and he will requite it, but if thou giue to an euill man, hee will aske more. Anax.

Flie from the filthy pleasures of the flesh, as thou wouldest fly from the sting of a serpent.

Receaue not the gifts that an euill minded man doth proffer vnto thee.

If thou intend to doe any good, defer it not till the next day, for thou knowest not what chance may happen the same night to preuent thee.

Giue not thy selfe to pleasure and ease, for if thou vse thy selfe thereto, thou shalt not be able to sustaine the aduersity which may afterward happen.

To a man full of questions, make no aunswere at all. Plato.

Take good heede at the beginning to what thou grauntest, for after one inconuenience another followeth.

If thou doubt in any thing, ask counsaile of wise men, and be not angry although they reprooue [Page] thee.

Liue with thine vnderlings as thou wouldest thy betters should liue with thee, and do to all men as thou wouldest be done vnto.

Boast not of thy good deeds, least thy euill be also laide to thy charge.

Perform thy promise as iustly as thou wouldest pay thy debts, for a man ought to bee more faithfull then his oath. Aur.

If thou doe good to an euill disposed person, it shall happen to thee as it doth to those that feede other mens doggs, which barke as well at their feeder as at any other stranger.

Neuer spread thy table to tale-bearers and flatterers, nor listen with thine eares to murmuring people. Bias.

Be not like the boulter, vvhich casteth out the floure, and keepeth the bran.

That person is not woorthy to liue, that taketh not care how he may liue well.

Like as in a payre of tables, nothing may be well written before the blots and blurs be wiped out, so vertue and noblenesse can neuer be seene in a man, except hee first put away his vices, Mar. Aur.

Measure thy pathes, and marke what vvay thou walkest, so shalt thou be sure to passe in safetie.

[Page]Si vis ab omnibus cognosci, da operam vt á nemine cognoscaris.

Nulli te facias nimis s [...]dalem

Gaude bis minus, et minus dolebis.

Of Consideration.

Defi. Consideration or iudgement, is that which properly ought to be in euery Magistrate, obseruing the tenor of the law; it is the distinguisher of controuersies, and bringer foorth of happy counsailes and agreements.

COnsideration is the enemie to vntimelie attempts.

Actions well meant, ought alwayes to bee well taken.

There is no needles poynt so small but it hath his compasse, neither is there any haire so slender, but it hath his shadow.

Hee is not to be accounted rich, vvho is neuer satis-fied, nor happie, vvhose stedfast minde in quyet possession of vertue is not established.

It is better to practise & doe aduisedly, then to thinke and imagine neuer so wisely.

The consideration of pleasures past, greatly augments the paines present.

[Page]No man doth so much reioyce at his prosperity present, as he that calleth to minde his miseries past. Chilo.

It is farre better for a man to be absent, then present at perrils.

It is a benefit to denie such thinges as will hurt him that asketh them.

The pardon may well be granted, where he that hath offended is ashamed of his fault.

VVise men will alwaies consider what they ought to do before they conclude any thing.

As we haue the audacity to commit a fault, so if wee list, wee may inforce our selues to worke amends. August.

In any affaires whatsoeuer, there can be no greater danger, or else no greater safety, then soundly to consider, into vvhose hands men commit their causes.

Not so hard is the inuention in getting, as the disposition in keeping, when it is gotten.

Men loose many thinges, not because they cannot attaine them, but because they dare not attempt them. Pythag.

As a vessell sauoureth alwayes of the same liquor wherewith it was first seasoned, so the minde retaineth those qualities in age, wherin it was trained vp in youth.

Cōsideration is the root of all noble things, [Page] for by her we doe attaine to the end of all our hopes.

True consideration is the tutor both to action and speaking.

The haters of consideration, neuer prosper in their actions.

Consideration is an honour to the meanest, and improuidence a shame in princes.

Good consideration ought to be laide before we giue credit, for faire tongs oft-times worke great mischiefes.

Circumspect heed is an espetiall care of the minde, to bring those things which wee take in hand to some good purpose.

Circumspect heede in warre, is the cause of scaping many dangers in peace.

Circumspect peace, doth all things to the increase of vnity amongst men.

The causes bringing circumspection, are feare, care, necessity, and affection. Feare afflicteth, care compelleth, necessity bindeth, affection woundeth.

Bee circumspect to shevve a good countenaunce to all, yet enter not into familiaritie with any, but onely such whose conuersation is honest, and vvhose truth by triall is made trusty. Archim.

Suddaine trust brings suddaine repentance.

[Page]

Qui sua metitur pondera, ferre potest.

——versate diu quid ferre recusent.

Quid valeant humeri.—

Of Office.

Defi. Office or dutie, is the knowledge of man concerning his owne nature, & contemplation of diuine nature, and a labour to benefit our selues and all other men; it is also taken for authority or rule.

MAns life may not bee destitute of office, because in it honesty consisteth,

Office is the ende where-vnto vertue aymeth, and chiefely when vve obserue things comely.

Office marrieth the soule to respect, & maketh it principally acquainted with piety.

The first office of dutie, is to acknowledge the Diuinity.

Office is strenthened by zeale, and zeale makes opinion inuinsible.

VVee must feare a dissembling officer, because he delights in a tyrannous office.

A busie officer doth best become a troublesome office.

The office of a wise-man, prefers euer consideration [Page] before conclusion.

Office without profit, brings a man to pouerty; and profit without office, looseth his best reward.

Men to rule mens desires, is the greatest authority.

In dooing nothing but what we ought, wee deserue no greater reward but what we beare about vs. Chris.

To know euill, is an office of profit, but to vse euill, is a sinne of indignity.

Vpon the Anuile of vpbrayding, is forged the office of vnthankfulnes.

It is an office of pitty to giue a speedy death to a miserable and condemned creature.

It is also an office of charitable loue, to doe good vnto euery man that needeth, and to refraine from seeking reuenge for our owne iniuries.

Loue, sufficiency, and exercise, are the three beauties which adorne offices.

Old men well experienced in lawes and customs, ought chiefly to be chosen Officers.

It is not meete that man should beare anie authoritie, which with his money seeketh to buy another mans office.

The buiers of offices sell by retaile, as deer [...] as they can, that which they buy in grosse.

[Page]No poynt of philosophy is more excellent, then office in publique affaires, if officers doe practise that which Philosophers teach.

VVhere offices are vendible, there the best monied ignorants beare the greatest rule.

They which sell offices, sell the most sacred thing in the vvorld, euen iustice it selfe, the Common-wealth, subiects, and the lawes.

It is as hard an office to gouern an Empire, as to conquer an Empire.

He is only fit to rule & beare office, which comes to it by constraint, & against his will.

The office of a Monarke is, continually to looke vpon the Law of God, to engraue it in his soule, and to meditate vpon his word.

Officers must rule by good lawes, & good examples; iudge by prouidence, wisedome, and iustice; and defend by prowesse, care, & vigilancie. Agesil.

Pericula, labores, dolores etiam optimus quisque suscipere mauult, quā deserere vllam officij partem.

Cicero.

Sigismundus Romanorum Imperator, dicere solitus est, nulla nobis militia opus esset, si suas quique ciuitates praetores, caeterique magistratus moderaté iustequé gubernarent.

Of Auncestors.

[Page]

Defi. Auncestors are our fore-fathers, the reputed first beginners of our names and dignities, from whom we challenge a line all desent of honour: proouing our selues of theyr selfe substance.

TRue nobility desending from auncestry, prooues base, if present life continue not the dignity.

VVhat can the vertue of our ancestors profit vs, if we doe not imitate thē in their godly actions?

Great merrits, aske great rewards, & great auncestors vertuous issues.

As it is more cōmon to reuenge then to reward, so it is easier to be borne great, then to continue great. Stobaeus.

VVhere the perrill is great, and the redresse doubtfull, men are content to leaue right & auncestrie in distresse.

It is miserable to pursue the change which gaines nothing but sorrowe, and the blotte of auncestrie.

The thing possest is not the thing it seems, and though wee be great by our auncestors, [Page] yet we forget our auncestors.

The shifting of chambers changes not the disease; & the exchange of names, exchanges not nature and auncestry,

Ambition, which chiefely comes from ancestors, beeing got to the top of his desires, cuts off the meanes by which he did clime.

From our ancestors comes our names, but from our vertues our reports.

The dissolute & wicked life of Cataline, obscured the glory of his ancestors, and by him they came to obliuion.

Mercinary faith is discontented with euery occasion, and newe start-vp glory, with any old fame.

VVhē greatnes cannot beare it selfe, either with vertue or ancestrie, it ouerthrowes it selfe onely with the weight of it selfe.

Many troubled in conscience for disgracing their names with rash acts; in cold blood repent their dishonors.

The base issue of ignoble ancestry, wil loose their troths to saue their lyues.

Might will make his auncestors whom hee pleaseth.

Feare may as well carry care beyond truth, as neglect may fall short of truth, & both are the auncestors to misfortune.

[Page]The euent of things is closed vp in darknes, and though wee know vvhat cur auncestors were, we know not what we shall be.

The longer wee delay the showe of vertue, the stronger we make presumptions, that we are guilty of base beginnings.

The more a man toiles his minde, the more he is defild, & the more a man boasts of euill auncestors, the more he is dismayed.

Feare, vvhich vvill bee vviser then truth, which is his best auncestor, heapes vpon vs destruction.

Stēmata quid faciūt quid prodest (Pōtice) longo

Sanguine censeri, pictos (que) ostendere vultus

Maiorum, et stantes in curribus Aemilianos?

—genus, et proauos, et quae nō fecimus ipsi

Vix ea nostra voco.

Of Warre.

Defi. VVarre is of two sorts, ciuill & forraine, ciuill warre is the ouerthrow of all estates, & Monarchies, and the seede of all kindes of euill in them; euen of those that are most execrable, it begetteth want of reuerence towards God, disobedience to magistrates, corruption of manners, change of lawes, contempt of iustice, and base estimation of learning [Page] & science. Forraine warre, is that which Plato calleth a more gentle contention, and is then onely lawfull, when it is for true religion, or to procure the continuance of peace.

THere is nothing more vnconstant then warre, did not patience make it stable, & true hope succesfull.

VVarre for excellencie, as that betweene Euripides & Xenocles, is pleasing in the sight of all men.

Thucidides, that great Captaine, and Historiographer of the Greeks, esteemed the fortunate and happy conduct of the warre to hang on three poynts, that is: to be willing, to reuerence, and to obey.

Traian, was neuer vanquished, because hee neuer vndertooke warre without iust cause, which Liuius writeth of the Romaines, in the end of the first Decad.

Then warre there is nothing more necessary, for the breach of friendship by discention, strengtheneth the powers of loue in her new coniunction.

VVarre is most lawfull, when it is warranted by the VVord, eyther to defend a mans owne right, or to repulse the enemies of God. Lactan.

[Page]Diuersity of religion, is the ground of ciuill warre in show, but it is ambition in effect.

VVarre ought to be deliberately begunne, but speedily ended.

Affaires of warre must be deliberated on by many, but concluded on by a few.

The effects of war, are couetous desire, the fall of iustice, force, and violence. Epict.

VVarre was onely ordained to make men liue in peace.

In the sacke of a Towne, haue an especiall care, to preserue the honour of Ladies and maydes, from the violence of vnrulie souldiours.

Haue an espetiall care to whom ye commit the gouernment of an Army, Town, or Fort, for loue doth much, but mony doth more.

Entring into thy enemies Campe, let all things of vse and baggage follow thee at the back, but thine enemy comming vpon thee, let the same bee brought into the middle of the Army.

VVhere thou maist conquer with money, neuer vse Armes; and rather choose to ouercome thine enemy by policy then by fight.

In places of danger, & in troublesom times, euer double the number of thy Sentinels.

Necessity makes warre to be iust. Bias.

[Page]Nulla salus bello, pacem to poscimus omnes.

Incerti sunt exitus pugnarum, Mars (que) est communis, qui saepe s [...]oliantem iam et exultantem euerit, et perculit ab abiecto.

Of Generalls in Warre.

Defi. Generalls are the heads and leaders of Armies, and they ought to be great, magnanimous, & constant in all their doings; free from the defects of rashnes, and cowardise.

THe Tent of the Generall, is the pure Riuer running through the Army, by whose soundnes all his souldiers are preserued and made stout; but if it bee impure or corrupted, the whole hoast is infected.

Let euery Generall knowe himselfe to bee the sunne in the midst of his hoast, frō whose beames euery souldiour boroweth his shine; wherefore let his splendour be glorious, that their light may be beautious.

The office of a Generall, is more hainous in example then in act.

Vnlesse wise & valiant men be chosen Generals, the old chaos will returne, and Vertue die at the feete of confusion.

He that will be a Commaunder in Armies, [Page] first let him be commaunded in the same, for an ambitious souldiour, will neuer make a temperate conductor.

A wise Generall must not only fore-cast to preuent such euils as hee heares of, but also be circumspect to fore-see such ill as may happen beyond expectation. Demost.

A Generall, after the battaile ended, must haue a circumspect care, howe hee prayseth one Captaine more then another.

A Generall ought not to bring all his forces to battaile at once, vnlesse it be vppon great aduantage.

It is very needfull for a Generall, to knowe the humor and disposition of his aduersaries Generall, whom he fighteth against.

The oration of a Generall, giues courage to cowards and base-minded souldiers.

A couetous Generall, purchaseth to hymselfe more hate then loue.

Crassus for his auarice was slaine by his own souldiours.

A Generall must not bee ignorant of such things as are necessary in a iourney.

A Captaines courage must alwaies be guided with skill and his skill armed with courage; neither must their hardinesse darken theyr wit, nor their wit coole their hardine [...].

[Page]They must bee valiant, as despising death, confident, as not wonted to bee ouer-come, yet doubtfull by their present feeling, and respectfull by that they see already.

A Captaines feete ought to be steddy, hys handes diligent, his eyes watchfull, and his hart resolute.

It is requisite for a Generall to know all aduantages of the place where the battel should be fought.

It prooueth oft the ruine of an Army, when the Generall is carelesse, and maketh no account of his enemies proceedings.

It is dangerous for the person of the Generall, to follow his enemie flying.

It behooueth that the Generall be alvvayes lodged in the midst of his Campe.

A Generall or Captaine in danger, ought to change his habite or attire. Ferdinando.

The death of a Generall, or his beeing in danger, must be dissembled, for [...]eare it procure the losse of the battaile.

A good General, should euer be like a good shepheard, looking into the wants of his souldiours; and prouiding all things necessary to comfort them. Basil.

Valour in a Generall, must not spring from custome and experience of warres, but from [Page] his first creation, & insuing infancie; for such was Themistocles, who at his Nurses breastes gaue signes of honours sparks.

Let a Generall giue honour to a renowned buriall, in how meane a person so euer it dyd inhabite; for honour after death, encourageth as much as wealth in lyfe.

Let not a Generall bee mercinarie to his country, but warre for honor, not for coyne, so did Timotheus, whose riches was onelie the repetition of his deedes past; so did Themistocles, whose pay was vndeserued banishment; and so did Pausani [...]s, whose gracious conquests were clothed with scorne and dysgrace.

A Generall shoulde not bee vnexperienced in Mechanicall trades, both for society & exercise; for so was Laertes, in planting & graffing, Vlisses, in building of shyps, and Achilles in cookerie, which himselfe often practised, at the entertayning of the Grecian Embassadors, and other his companions.

If thou best a Commaunder in Armes, despise not the poorest; for honours birth istueth from the wombe of desert.

The whole scope of a Generalls thoughts, should be to win glory, & amplifie renowne, loathing to be a plague or scourge of affliction, [Page] seeking by conquest to erect, not by victory to confound. Caesar.

The Trophie of a Generall, is his own conscience, & his valour is his tombes treasury.

Commaunders in Armes, should not bee chosen for theyr age or riches, but for theyr wisedome and valour.

A Generall, or chiefe Gouernour, must bee wise to commaund, liberall to rewarde, & valiant to defend.

Hee must be learned in the liberall Arts, in Geography for the Countrey; in Arithmetike to place his Armie; in Geometrie for his leuels, in Astronomie for euents.

There are eyght conditions that a Generall ought to haue; to auoide vniust wrongs, to correct blasphemers, to succour innocents; to chastise quarrellers, to pay his souldiours; to defend his people, to prouide thinges necessarie, and to obserue [...]ayth with enemies.

Ducis in consilio, posita est virtus militum.

Optimus ille dux, qui nouit vincere et victoria vti.

Of Policie.

Defi. Policie is a word deriued of the Greeke word Politeia, which is the regiment of a cittie, [Page] or Common-wealth; and that which the Grecians call politicall gouernment, the Latines call the gouernment of a Cōmon wealth, or of a ciuill societie. This word Policie, hath beene taken amongst the auncients, somtimes for a Burgesie, which is the enioying of the rights and priuiledges of a Towne, somtimes for the order and manner of life, vsed by some politicall person, and sometimes the order and estate whereby one or many Townes are gouerned, and pollitique affaires are managed and administred.

POlicie is a necessary friend to prowesse.

The warre cannot be prosperous, where enemies abound, and money waxeth scant.

No man ought to giue that treasure to anie one in particuler, which is kept from the preseruation of all.

It is greater commendation, to obtaine, honour by policie and wisedome, then to haue it by discent.

That country may aboue all other be counted happy, vvhere euery man enioyeth hys owne labour, and no man liueth by the sweat of another body. Polion.

Of right that Common wealth ought to be destroyed, which once of all other hath been [Page] counted the flower of vertue, and after becommeth the filthy sinck of vice.

There can be no greater danger to a Common wealth, nor no like slaunder to a prince, as to commit the charge of men to him in the fielde, which will bee first ready to commaund, and last ready to fight.

There are many that see the beginning of troubles and miseries which arise in realmes, but there are fewe that consider the end, and seeke to remedy the same.

VVhat power & policie cannot compasse, gold both commaunds & conquers. Aristi.

Hee that getteth by conquest, doth much, but he that can well keepe what he hath gotten, doth more.

The meanest Sparrow hath his neb, the Lions whelpe his clawe, the weakest thorne hys prickle, and the poorest man his policie.

Money and souldiours, are the strength and sinnewes of the warre. Agesil.

It is better to preuent an inconuenience by breaking an oath, then to suffer iniurie by obseruing promise.

VVarlike feares, are better learned in the bloody fields of Affrick, then in the beautiful schooles of Greece.

It is better to haue men vvanting money, [Page] then money wanting men.

If the expence of a Common weale bee not moderate, afterward it shall not faile to want wherewith to withstand the enemie.

The authoritie of a Common wealth is impaired, when the buildings be ruinated.

In proofe of conquest, men ought to profit themselues as much by policy as by power.

There are no Common-weales more loose, then those where the common people haue most libertie. Cic.

A policie is soone destroyed by the pryde men haue in commaunding, and libertie in sinning.

In Common-weales, such shoulde be most honoured, vvho in time of peace maintaine the state in tranquilitie, & in the furie of war defend it by their valour and magnanimitie.

Kingdoms well gouerned, of necessity haue vertuous successions.

A Monarke is best in a well gouerned state.

A certaine man vrging the popular estate to Licurgus, was thus aunswered by him, first ordaine thou such a gouernment in thyne owne Common-weale.

Because many cannot [...]itly gouerne, therefore it is most necessary that one should bee made soueraigne. Homer.

[Page]The Oracle of Apollo at Delphos, being demaunded the reason why Iupiter shoulde bee the chiefe of the Gods, sith Mars vvas the best souldiour? made thys aunswere, Mars is val [...]ant, but Iupiter is wise. Concluding by thys aunswere, that policy is more of force to subdue then valour.

One Nestor is more to be esteemed thē ten such as Aiax.

Strength wanting wit and policie to rule, ouerthroweth it selfe. Horace.

Publica res ad priuatū comodum trahi potest, dummodo status publicus non laedatur.

Cic.

Diu apparandū est bellū, vt vincas caelerius.

Of Courage.

Defi. Courage is a fierie humor of the spirits, kindling the minde with forwardnesse in attempts, and bearing the bodie through dangers, and the most hardest aduentures.

COurage and curtesie▪ are the two principall poynts which adorne a Captaine.

Courage consisteth not in hazarding without feare, but in being resolutely minded in a iust cause.

The talke of a souldiour, ought to hang at [Page] the poynt of his sword.

The vvant of courage in Commaunders, breeds neglect and contempt among souldiours.

Faint-harted cowards, are neuer permitted to put in plea at the barre of loue.

Courage conquers his enemy before the field be fought.

Fortitude is a knowledge instructing a man how with commendations to aduenture dangerous & fearefull things, and in taking them in hand, to be nothing terrified. Socrates.

Men of ha [...]ghtie courage, seeke rather to win a long-lasting fame, then to saue a short lasting lyfe.

The courage of a man is seene in the resolution of his death.

Fortitude is the fairest blossom that springs from a noble minde.

Fortitude is the meane betweene feare and boldnes.

There is not any thing harde to be accomplished, by him that with courage enterpriseth it.

Courage maketh that obscure which vvas not woorthily atchiued; and those actions which proceede on aduise & experience, are neuer changed ere they be ended, neither are [Page] they ended but fortunatly.

Courage begun with deliberate constancie, and continued without change, doth sildome faile.

It cannot bee counted couragious or true victory, that bringeth not with it some clemencie. Bias.

To conquer, is naturall, to pitty, heauenly.

It is more courage to die free, then to lyue captiue. Leostenes.

Bias, holding warres with Iphicrates, King of Athens, falling into the lappes of his enemi [...]s, and his souldiours fearfully asking him what they should doe? hee aunswered, make report to those that are aliue, that I died with courage, [...]ighting, and I will say to the dead, that you scape cowardly, flying.

Such as are s [...]out in body and cowardes in minde, are dissemblers with God and man; vvith God, because they may doe good and will not, with man, because they seeme to be, and are not.

Courage aduentureth on danger, conquereth by perseuerance, and endeth with honour.

There is nothing that maketh a man of more fortitude, or sooner great and mightie, then the tryall of a peruerse fortune: nor any [Page] thing breedeth a more stabilitie of fayth and patience, then the exercise of aduersities.

Heate is the instrument, & anger the whetstone of fortitude.

Courage contemneth all perrils, despiseth calamities, and conquers death. Aginip.

Courage depending on mediocritie, hath audaciousnes for one, and feare for hys other extreame.

As fortitude suffereth not the minde to bee directed by any euils, so temperance suffereth it not to be drawne from honestie by any allurements.

Courage is an immortal power of the soule, consisting in direction of the spirit, fortifyed in phylosophy.

Courage is the Champion to iustice, & neuer ought to contende but in righteous actions. Epictetus.

Thunder terrifieth children, & threatnings feareth fooles, but nothing dismaieth a man of courage and resolution.

Courage is a wise mans coate, & cowardise a fooles cognizaunce.

—ignauum est rediturae parcere vita.

Quemcun (que) magnanimū videris, miserū negas.

Of Fame.

[Page]

Defi. Fame is but an [...]ccho, and an idle rumor of reports, which running from eare to eare, conueieth through the worlde the tydings of truth and falshood.

THere is no sweeter friend then Fame, nor worser enemy then report.

It is a part of good fortune to be wel reported of, and to haue a good name. Plot.

It is no small pleasure to haue a good name, and yet it is more fraile then any glasse. Erasmus.

A good lyfe, is the readiest way to a good name.

Desire to be famous, but first be carefull to purchase fame with credite.

There is no kind of mishap more infamous, then for a man to loose his good name, and to be ill reported of amongst all men for hys bad dealing.

As the shadowe doth followe the bodie, so good deedes accompany fame.

The eare leadeth to the inward sences aswel as the eye.

Fame is the speedy Herrald to bear newes.

[Page]Fame riseth vp lyke a bubble, continueth lyke a shadowe, and dyes in the bosome of Time.

There is nothing more famous in a Prince, then the loue of his subiects, nor anie thing more famous in subiects then obedience.

Fame is like the turning wheele that neuer stayeth, like the burning flame that quicklie quencheth, like the sommer fruite that soone withereth.

Publicolas fame was gotten by leading of Armes, Solons by ciuill actions.

The treason of Pausanias augmented the fame of Themistocles. And the folles of great men, are poore mens steps to honour.

A good report shineth most cleerely in the deepest darknesse.

If thou desire to bee well spoken of, then learne to speake well of others, and vvhen thou hast learned to speake well, then learne likewise to doe well, so shalt thou bee sure to get a worthy name.

Our good name ought to be more deer vnto vs then our life.

Beautie conquers the hart, gold conquers beautie, but fame subdues and goes beyond them both.

To flie from fame or desteny, is of all things [Page] most impossible.

Keepe the fame which thou hast honestlie gotten, for it is a iewell inestimable.

Glory is gotten both by sweating & blood, and fame both by vertue & vildest actions.

The fame that Milciades got at Marathon, wold not suffer T [...]emistocles to sleep in quiet.

A rumor raysed of nothing, soone vanisheth, and the end of it is nothing else, but to make the innocencie of him which is slaundered, to be the more admired. Erasm.

Honestus rumor alterum est patrimonium.

Actum praeclarécum ijs est, quorum virtus ne [...] obliuione eorum qui sunt, ne [...] reticentia posteriorum sepulta esse poterit.

Cic.

Of Rage.

Defi. Rage is a short furie, the inflamation of the blood, and an alteration of the hart; it is a desire of reuenge, a regardles care of friendship, an enemie to all reason, and as vneasie to be guided by another as a furious tyrant.

RAge or anger, if it be but a small time deferred, the force thereof will bee greatlie asswaged, [...]ut if it be suffered to continue, it increaseth more and more in mischiefe, vntill [Page] by reuenge it be fully satisfied.

VVhilst rage hath run his course, forbeare to speake, for many men in theyr anger vvill gyue no eare to reason.

Anger is the first entrance to vnseemelie vvrath. Pythag.

Anger is a melancholy griefe and vexation of the minde, thirsting after reuenge.

VVrath pr [...]ceedeth from the feeblenesse of courage, and lacke of discretion.

VVomen are sooner angry then men, the sicke sooner then the healthy, and olde men sooner then young. Herm.

The irefull man is more misgouerned then hee whom lothsome drunkennes detaines.

The raging perturbations of the minde, doe punish reason, and blinde the sight of vvisedome. Anaxag.

VVhat ragingly and rashly is begun, dooth challenge shame before it be hal [...]e ended.

Architas beeing angry with his bond-man, would not beate him, because he was angry.

Griefe neuer leaues a wrathfull man weaponlesse.

Anger is soone buried in a wisemans breast.

Anger and power meeting together in one man, is more fierce then any thunderbolt.

Flee from the furious in his wrath, & trust [Page] not the faire tongue of thine enemy.

Hee ouercommeth a stoute enemy, that ouercommeth his owne anger. Chilo.

VVhat in priuate persons is termed choller, in great men is called furie and crueltie.

The Pythagorians, by the allegoricall commaundement that they should not leaue the bottom of the potte or cawdron imprinted in ashes, did teach (according to Plutarchs opinion) that no marke or apparant showe of choller should remaine.

Anger springeth from iniurie done vnto vs, but hatred often times is conceiued of no occasion. Arist.

VVrath and reuenge, taketh from man the mercy of God, and destroyeth and quencheth the grace that God hath giuen him.

Periander in his rage murthered hys ovvne wife; and Dionisius in his anger killed the Syracusian his page.

Hee best keepeth himselfe from anger, that alwayes doth remember that God looketh vpon him. Plato.

As fire being kindled but with a small spark, worketh oft times great hurt and damage, because the fiercenes thereof was not at the first abated, so anger beeing harbored in the hart, breaketh foorth oft times into much crueltie.

[Page]The angrie man meditating vpon mischiefe, thinketh that hee hath good counsell in hand.

VVrath is a desire to be reuenged, seeking a time or oportunity for the same. Lactan.

As disordinate anger is a fault, so is sometimes the want of moderate choller, or rather hatred of vice.

Anger is the sinewe of the soule, for that it serueth to increase valour, beeing moderate and temperate. Plato.

Clineas, by playing on the Harpe, and Theodosius by reciting the Greeke Alphabet, did forget their anger.

An Ant will be angry, and yet wee are not able to discerne when shee is mooued, much lesse in God, whose works are vnsearchable, and passe the capacity of our vnderstanding.

Anger makes a man to differ from himselfe.

There is no safe counsaile to be taken from the mouth of an angry man. Anaxag.

Anger is like vnto a clowde, that maketh euery thing seeme bigger then it is.

Rash iudgement maketh hast to repentance.

Anger is defined after two sorts; either according to her nature, or according to her effect. According to her nature, anger is a [Page] heat of blood, and an inflamation of the same, euen to the innermost part of man. According to her effect, anger is a lust or a desire to punish, or to be in some sort reuenged on him which hath done vs any vvrong or iniurie.

Anger consisteth in habite and disposition, but wrath in deede and effect.

Like as greene vvood which is long in kindling, continueth longer hot then the dry, if it haue once taken fire, so cōmonly it falleth out, that the man silde me moued to anger, is more hard to be pacified in his anger, then he that is qui [...]kly vexed. Plato.

If thou haue not so much power as to refraine t [...]ine anger, yet dissemble it, and keep it secret, and so by little and little thou ma [...]st happily forget it.

VVrath and rigour, leadeth shame in a lease▪ Isocrates.

It is a prophane and horrible foolishnes, for a man to waxe furious in his anger.

In co [...]r [...]ing, wrath is to be forbidden, for be that punisheth while he is angry, shall ne [...]er [...]eepe that mea [...]e which is betweene too much and too little.

Hastie and froward speeches, beget anger, anger beeing kindled, begetteth wrath, wrath [Page] seeketh greedily after reuenge, reuenge is neuer satisfied but in blood-shedding.

As he that loueth quietnes, sleepeth secure, so he that delights in strife and anger, passeth his dayes in great danger.

It is good for a man to abstaine from anger, if not for wisedoms sake, yet for his owne bodily healths sake.

He that is much subiect to wrath, and hunteth after reuenge, quencheth the grace that God hath giuen him, and commits through rage and furie, more horrible offences then can afterward be reformed.

Quae libet iratis ipse dat arma dolor.

Ira feras mentes obsidet, eruditas praeter labitur.

Of Cruelty.

Defi. Cruelty is commonly taken for euery extreame wrong, it is the rigorous effect of an euill disposed will, and the fruit which is reapt from iniustice.

CRuelty hath his curses from aboue, but curtesie is graced with the title of commendation.

VVhere lenity cannot reclaime, there seuerity must correct.

[Page]It is as great cruelty to spare all, as to spare none.

Tyrants vse tryall by armes, but the iust referre their causes to the arbitriment of the lawes.

To pardon many for the offence of one, is an office of Christianity, but to punish, manie for the fault of one, appertayneth properly to Tyrants.

An intemperate sick-man, maketh a cruell Phisition. Socrates.

He that accustomes him selfe with sorrow, acquainteth him selfe with cruelty. Plato.

It is amongst euills, the greatest euill, and in Tyrants the greatest tyrannie, that they of themselues vvill not liue according to reason and iustice, but that also they vvill not consent, that malefactors should receaue punishment.

It is more profit for a Prince that is a Tyrant, that his Common-wealth be rich, and his Pallace poore, then the Common-wealth to be poore▪ and his owne pallace rich.

Hee neuer serueth gratefullie, vvho by violence is subiect to another.

The vvoman that holdeth in her eye most cruelty, hath often in her hart most dishonestie.

[Page]The Captaine that is bloody minded and full of reuenge, is eyther slaine by his enemies, or sold by his souldiours.

Causelesse cruelty, neuer scapes long without reuenge.

VVith the irefull we must not be importunate to craue pardon, but to desire that vengeance may be deferred.

The Numantines besieged by the Romans, and brought to great miserie, made a vovv, no day to eate meate, vnlesse first they had made theyr first dish of a Romans flesh, nor drinke any drinke, vnlesse their first draught were Romans blood.

Tiranny, amongst many other euils, is most vvretched in this, that his friends dare not counsaile him.

He that shewes himselfe cruell towards his seruants, dooth manifestlie declare, that his vvill is good to punish others also, but hee wanteth authority.

Priuate crueltie dooth much hurt, but a Princes anger is an open war.

Tyrants raigning with cruelty, sildome die honourably.

A cruell Prince ouer a rebellious Nation, is a great vertue vvarring vvith a vvorld of wickednes.

[Page]Omnibus quorū mens abhorret á ratione, semper aliquis talis terror impendet.

Nulla nobis cum tyrannis est societas, sed summa potius distractio, neque est contra naturam spoliare eum, quem honestum est necare.

Of Feare.

Defi. Feare is two folde, good, and euill. Good feare is that which is grounded vppon a good discourse of reason and iudgement, standing in awe of blame, reproch, and dishonor, more then death, or griefe. Euill feare is destitute of reason, it is that which wee call cowardlinesse and pusillanimitie, alwayes attended on with two perturbations of the soule, Feare and Sadnes. It is also the defect of the vertue of Fortitude.

THE feare and reuerence of one God, is more worth then the strength of all men. No man can be iust without he feare & reuerence the Lord.

Feare dependeth vpon loue, and vvithout loue it is soone had in contempt. Alex.

If thou be ignorant what sin is, or knowest not vertue, by the feare & loue of God, thou maist quickly vnderstand them both▪ Socra.

[Page]Hee that feareth God trulie, serueth him faithfully, loueth him intirely, prayeth vnto him deuoutly, & destributeth vnto the pore liberally.

VVicked men vvanting the feare of God, are haunted of euill, to their own ouer throw and destruction. Boetius.

It is the property of a Seruant to feare his Maister with hatred, but a Sonne feareth his Father for loue. Ambrose.

Neyther strength nor bignesse are of anie value in a fearefull body.

They that desire to be feared, needes must they dread them of whom they be feared.

VVhom many feare, they doe hate, and euery man whom he hateth he desireth to see him perrish.

Feare is the companion of a guiltie conscience.

A Maister that feareth his Seruant, is more seruile then the Seruant himselfe.

It is a deadly feare to liue in continuall danger of death.

It is meere folly for a man to feare that which he cannot shunne.

It is a naturall thing in al men, to leaue their liues vvith sorrow, and to take theyr deaths with feare.

[Page]It is better to suffer that vvhich wee feare, then by feare to liue in cōtinuall martirdom.

To demaund how many, and not where the enemies be, is a signe of cowardly feare.

Feare followeth hope, wherefore if thou wilt not feare, hope not. A [...]sculapius.

It many times happens that the parties not willing to ioyne in loue, doe consent & agree together in feare.

It is farre better to feare thy choice, then to rue thy chaunce.

He that feareth euery tempest, is not fit to be a trauailer.

The sword dispatcheth quicklie, but feare tormenteth continually.

Feare standeth at the gates of the eares, and putteth back all perswasions. Plato.

The more a man feares, the sooner he shall be hurt.

Too much feare, opens the doore to desperation.

He that through his cruelty is much feared of other men, vvalketh in small assurance of his owne life.

The feare of death to a wicked person, is of greater force to trouble him then the stroke it selfe. Cic.

A fearefull man, neuer thinks so well of any [Page] mans opinion as hee dooth of his owne conceite; and yet he will be ready to aske counsell vpon euery trifling cause.

It is a lamentable thing to be old with feare, when a man is but young in yeares.

It becōmeth nor a Commaunder in Armes to be a man of a fearefull disposition.

Hee is woorthy to be counted a valiant and couragious minded man, in whom the feare of an honest death can strike no signe of terror.

It is the property of a wise man, with a quiet minde patiently to beare all things, neuer dreading more then he need in aduersity, nor fearing thinges not to be feared, in time of prosperity; but those things which he hath, he honestly inioyeth, and those things which he possesseth not, he doth not greatly couet.

It becommeth a wise-man to be heedefull, but not to be feareful; for base feare bringeth double danger.

It is requisite for all men to knowe God, and to liue in his feare. But such as worship God for feare least any harme should happen vnto them, are like them that hate Tyrants, in their harts, and yet study to please them, because they would in quiet keep that they possesse.

[Page]—Multos in summa periculamisit

Venturi timor ipse mali: fortissimus ille est

Qui prōptus metuenda pati sicōminus instent,

Et differre potest—

—Nos an xius omnia cogit

Quae possunt fieri facta putare timor.

Of Famine.

Defi. Famine is a vehement hungrie desire of eating, as thirst is of drinking, which (as Galen saith in his third booke of naturall Faculties) stifleth and ch [...]aketh the stomacke with euill and noy some humors: and dissolueth & destroyeth the strength thereof: it begetteth lothsomnes, & filleth all the body full of outragious and filthy diseases.

BArraine Scithia is Famines Country, and the place of her aboade, the sterill & fruitlesse top of mount Caucasus.

Famine and dearth doe thus differ; dearth is that, vvhen all those things that belong to the life of man, for example, meate, drinke, apparrell, lodging, & other things, are rated at a high price.

Famine is, when all these necessaries before named, are not to be got for money, though [Page] there be store of money.

God is the efficient cause of famine, and sinnes the impulsiue or forcing causes, which the holy Scripture setteth downe to be these, Atheisme, Idolatry, cōtempt of Gods word, priuate gaine, periury and oppression, couetousnes, cruelty, pride, drunkennes, and surfetting, aud neglect of tyth-paying.

There was a generall dearth throughout all the world in the dayes of Claudius Caesar, according to the prophecie of Agabus, because the world was then like vnto the Emperour, giuen ouer to all impiety, drunkennes, and ryot.

Famine and the pestilence are such fellowlike companions, that the Grecians distinguish them but by one letter, calling the pestilence Loimos, and the famine Limos.

Famine is more intollerable then the pestilence, or the sword; therefore, when God gaue Dauid his choice of these three euils, he chose the pestilence, as the easiest to bee endured.

After famine, commeth the pestilence.

In the yeere 1438. Thuringia was oppressed with so great a famine, that throughout al the Region, the streetes in Citties and Villages, lay full of deadbodies, through putrefaction [Page] of which, a plague followed, whereby many thousands perished.

Eusebius in his ecclesiasticall history, vvriteth, that vvicked Herod King of the Iewes, ended his wretched life as well by famine, as the lousie euill.

Erisicthon, for his impious sacriledge, vvas plagued with such miserable & extreame famine, that hee vvas constrained to eate his owne flesh.

In the time of famine, mice, dogs, horses, asses, cha [...]e, pels, hides, sawdust, haue beene vsed for good sustenance, & at the last mans flesh; yea, that which is not to bee spoken without trembling, the mothers haue beene constrained (through hunger) to eate theyr owne children; as in the siege of Samaria, in the first siege of Ierusalem vnder Nabuchadnezzer, and in the last, vnder the Emperour Vespasian and his sonne Titus.

Famine caused Abraham to flie from Canaan into Egipt, from Gerar to Abimeleck. It caused Iacob in his old age, to flye to his son Ioseph in Egypt. It caused Elimelech with his wife and children, to leaue Israell, and to flie into Moab, and the Sunanitesse vvoman to leaue her owne Country.

The people of Egipt in Pharaobs time whē [Page] the great samine was, were vrged to offer vp themselues in bondage, and all that they had for Corne.

Vrspergensis writeth, that the great famine which befell in the yeere eyght hundred and ninety-eyght, made men to eate and deuour one another.

Pliny sayth in his eight booke, chapter 57. that when as Hanniball besieged Cassilinum, a Citty in Italy, in the Citty, by reason of extreame scarsitie, a mouse vvas solde for two hundred peeces of money, and yet hee that sold it dyed for hunger, and the buier liued.

Calagmiam a Citty in Spayne, where Quintilian vvas borne, beeing besieged of Cneus Pompeius, endured such a samine, that when there was no other liuing creature left in the Citty, the inhabitants eate theyr owne wiues and children.

Fate for biddeth famine to abide wher plenty dwelleth.

Famine is like to the eating and deuouring Vl [...]er, called Estiomenus, called of Courtiers (who commonly more then others are subiect thereunto) the VVoolfe, which vlcerateth the skinne, & eateth the flesh to the very bones.

Darius, when in flight hee had drunke puddle [Page] water, polluted with dead carkasses, hee said; that hee neuer dranke any thing more pleasant; the reason was, because he alwayes before vsed to drinke ere he was a thirst.

Artax [...]rxes, when as in a certaine slight hee had nothing to feede on but drie figges and browne bread, good God, quoth hee, vvhat plesant food haue I neuer tasted on till now?

—Ne (que) enim cerē (que) famē (que) fata coire sinunt:

Cibi condimentum est fames: potionis sitis.

Of Ruine.

Defi. Ruine is the ouerthrow or vtter subuertion of all manner of estates; making glorious things inglorious, and bringing well ordered shapes into a chaos or old deformity.

WHen Law-breakers are restored, and iudgements cancelled, then euery one knoweth that his ruine is at hand, without any hope of safety.

Souldiours get fame by ruine, honour by skars, and praise by clemency.

Back falling, or falling againe, is alwayes the deadliest infortune.

Ouer the greatest beautie, hangs the greatest ruine.

[Page]Credite must be sought through perrils, & renowne from dangers.

One vnlawfull pleasure, begetteth a thousand lawfull destructions.

A little vvater cannot quench a great fire, nor a little hope ease a great misery.

The best deserts, are commonly ruin'd by worst neglects and ill rewardings.

Hee that hath not tasted misfortune, hath tasted no fortune.

Hee that hath but one eye, must feare to loose it, & he that hath but one vertue, must die ere he ruine it.

He that sees another mans ruine, must feare his owne misery.

VVhen ruine will forsake thee, make him a golden bridge to passe on.

VVhen the hart is inuirond with oppression, then the eares are shut vp from hearing of good counsaile.

The ruins of tyme, are the monuments of mortality.

Disease is the prison of the body, but ruine the prison of the spirit.

Ruine is the friend to solitarines, foe to cō pany, and heire to desperation.

The greatest ruine of the body, is nothing to the least ruine of the soule.

[Page]Ruind harts, liue with teares in their eyes, and die with mirth in their lookes.

Security puts away ruine, and feare hinders gladnesse.

Hee that will be reputed valiant, must let neyther chaunce nor griefe ruine him.

The study of vvisedome, is the readiest ruine of griefe and vexation.

Many friends asswage many misfortunes.

The length of tyme repayres the ruines of fortune.

Counsaile in trouble giues small comfort, when help is past remedy.

It is good for a man in the midst of prosperity to feare a ruine, and in the midst of aduersity to hope for better succeedings.

Of all creatures, man is the most apt to fal, because beeing weakest, hee vndertakes the greatest actions.

Prosperity is more hurtfull then aduersitie, in that the one may be more easily borne thē the other forgotten.

Omnia sunt hominum tenui pendentia filo

Et subito casu, quae valuere ruunt.

Suis et ipsa Roma viribus ruit.

Of Fortune.

[Page]

Defi. Fortune is nothing else but a fained deuice of mans spirit, and a meere imagination without truth.

EXterior actions are tyed to the vvings of Fortune.

No man is so perfectly grounded in any degree of estate, but that hee may be made subiect to chaunce and alteration of life.

To a man whom fortune doth not fauour, diligence can little auaile. Mar. Aur.

Fortune hath no power ouer discretion.

Fortune is doubtfull, and nothing on earth is certaine, or assured.

He that turnes his wit after Fortune, may repent his will at his iourneyes end.

To him that is fortunate, euery Land is his Country.

Fortune guideth men in the rough sea, but wisedome ruleth them in a strange Land.

Mortall creatures cannot resist that, which the immortall Gods cannot redresse.

There can be no greater check to the pride of Fortune, then with a resolute courage to passe ouer her crosses without care.

[Page]Fortune flyes, and if shee touch pouertie, it is with her heele; rather dysdaining theyr vvants with a frowne, then enuying theyr wealth with disparagement.

Fortune is so variable, that she neuer staieth her vvheele, or euer c [...]aseth to be turning of the same. Socra.

VVhen in the successe of worldly affayres, fortune is contrary, then little profiteth eyther force or policie.

Fortune sheweth her greatnesse, when such as bee of small value, are aduaunced to the possession of mightie things.

The gyfts of Fortune are transitory, tyed to no time, but the gifts of Nature are permanent, and endure alwayes.

Smally aduantageth it, that the minde bee generous, and the body war-like, if hee that taketh Armes be vnfortunate; for that one howre of happy fortune, is more worth then all the pollicies of warre.

Euery man is the worke-man of his ovvne fortune, and fashioneth her according to hys manners. S [...]rat.

Fortune is the onely rebellious handmaide against vertues. Plut.

Fortune did neuer shew herselfe noble, but vnto a minde that was generous & noble.

[Page]Fortune is constant in nothing but vnconstancie. Aurel.

Fortune is like Ianus, double faced, as vvell full of smiles to comfort, as of frownes to discourage.

Fortune euer fauours them that are most valiant, and things the more hard, the more haughtie.

Fortune is an accidentall cause, and a consequence in those things which proceede from the counsaile of man.

The changes of fortune, and end of life, are alwayes vncertaine. Pacunius.

Fortune delighteth not so much to keepe vnder the vanquished, as to bridle and check the victors.

Fortune in no worldly things is more vncertaine then in warre.

A valiant man neuer looseth his reputation because fortune faileth him, but because courage dieth in him.

No man is vnhappy, but hee that esteemes himselfe vnhappy, by the bace reputation of his courage.

There can be no man more vnhappy, then he to whom aduersitie neuer happened.

In great perrils, it is better that men submit themselues vnto reason, then recommende [Page] themselues to Fortune.

To bee humble in the height of fortune, stayes the deceit of her wheele in turning.

By the excessi [...]e gaine of welthy men, Fortune was first made a Goddesse.

The higher that a man is in Fortunes fauor, the neerer is he to his fall.

VVhen Fortune fawneth, then shee comes to catch men.

Thou shalt sooner finde good fortune then keepe it.

Fortune is vnconstant, and will quickly require againe what shee hath before bestowed vpon thee. Thales.

Fortune is not fully pacified when she hath once reuenged.

Fortune is as brittle as the glasse, & vvhen she shineth, then is she broken in peeces.

A thing is neuer well done, if Fortune haue the doing thereof.

That is not thine own which Fortune hath giuen thee. Socrates.

Fortune ruleth in feates of Armes, & victorie in warre is alwayes vncertaine.

Thou prou [...]est Fortune to anger, when theu sayest thou art happy.

Fortune is to great men deceitfull, to good men vnstable, and to all that is high, vnsure.

[Page]A happy man, shall haue more Cosins and kinsfolke, then euer he had friends, eyther by his father or his mothers side.

Lampedo, as Plinie writeth, was iudged happie for three causeth; first, for that she was a Kings daughter; secondly, a Kinges vvife; thirdly, a Kings mother.

VVhen Fortune commeth suddainly, with some present delight & pleasure, it is a token that by her [...]attering vs, she hath made ready her snares to catch vs. Aurel.

As the fortune of this world shall make thee reioyce ouer thine enemies, euen so it may make thine enemies reioyce ouer thee.

Through idlenes, negligence, and too much trust in fortune, not onely men, but Citties and kingdoms, haue been vtterly lost and destroyed.

Fortune is exceeding slippery, and cannot be held of any man against her owne will.

Fortune is neuer more deceitful, then when shee seemeth most to fauour. Plot.

Fortuna multis dat nimis, satis nulli.

Nulla tam bona est fortuna de qua non possis quaeri.

Of Riches.

[Page]

Defi. Riches, of the Phylosophers & Poets are called the goods of Fortune, vnder which are comprehended plate, money, iewels, Lands, & possessions in aboundance; they are according to theyr vse, good or badde, good if they be well vsed, bad if they be abused.

RIches are good, when the party that possesseth them can tell how to vse them.

Riches rightly vsed, breed delight, pleasure, profit, and praise; but to him that abuseth them, they procure enuie, hatred, dishonor, and contempt. Plautus.

As the greater wee see our shadow the neerer we draw towards night; so must we feare, least the more that wee our selues abound in wealth, the further of truth and the light estrange themselues from vs.

A wicked man, is eyther wicked of himselfe, or heyre to a wicked man. Ierom.

As pouertie is not meritorious if it bee not borne with patience, no more are riches hurtfull, vnlesse they be abused.

It commonly happeneth, that those men which enioy most wealth, are most vexed [Page] with the greedy desire of getting more, and mightily molested with feare, least they shold loose what they haue already gotten.

The greatest riches in the worlde to a good man, is his soule and reason, by which hee loueth righteousnes, and hateth iniquity.

There is no man more willing to become suretie for another, then hee that wanteth most wealth.

He hath riches sufficient, that needeth neyther to flatter nor borrow. Solon.

Rich men without wisedome and learning, are called sheepe with golden fleeces.

The more that a miserable man increaseth in riches, the more he diminisheth in friends, and augmenteth the number of his enemies. Anaxag.

The riches & aboundance of wealth in thys world, are priuie thieues, that greatly hindereth many men from the study of vertue, and all godly exercise.

Rich men haue need of many lessons to instruct them to doe well. Philippus.

Rich men, through excesse, idlenesse, and delicious pleasures, are more grosse conceited then poorer persons.

Those riches are to bee despised, which are lost with too much liberalitie, and rust with [Page] [...]iggardly sparing.

VVhere riches are honoured good men are little regarded.

It worketh great impatience in a rich man, to be suddainly decayed, and fallne into pouertie. Hermes.

He hath most, that coueteth least.

Great substance and possessions, maketh vertue suspected; because they be ministers of pleasant affections, and nurses of vvanton appetites.

Great aboundance of riches, cannot of any man be both gathered and kept without sin. Erasmus.

There be three causes that chiefely mooue mens mindes to desire worldly wealth: the one is the loue of riches, [...]ase, mirth, and pleasure. Another, the desire of worship, honour, and glory. The thyrd is, the doubtfulnes and mistrust of wicked and faithlesse men, which are too much carefull for their owne lyuing heare in this world, & thinke all they can get, too [...]i [...] to suf [...]se them. Solon.

Immortall honour, exceedeth all transitory treasure.

Great businesse the hart of man hath to search for the goods of thys world, and great paynes to come by them; but without comparison, [Page] the greatest dolour is at the houre of death, when we must depart and leaue them.

Suffisance is the sure holde which keepeth wise men from euill works. Polion.

Vpon a couetous minded man riches are ill bestowed; for he is neyther the warmer clothed, the better fedde, nor any thing in shew the more wealthy for them.

Money neuer satisfieth the greedy minded man, but maketh him more hungry, after he hath gotten a little gaine.

If thou know how to vse money, it will become thy hand-maide, if not, it will become thy maister.

Small expences often vsed, consume great substance in short space.

No man is rich by his birth, for all men are borne naked.

Money prooueth often the cause of strife, sedition, and euill will.

He that delights onely in his riches, delights in a dangerous pleasure.

Men shoulde lyue exceeding quiet, if these two words (Mine and Thine) were taken away. Anaxag.

It is better to haue a man without money, then money without a man.

Plato would haue both plenty and pouertie [Page] to be banished his common wealth; the one because it caused pleasure, idlenes & ambition, the other, because it maketh abiects, seditions, and men giuen to all filthy lu [...]re.

Siluer commaunds pesants, and golde controules Princes. Crates.

Money is the sinnewes of warre, and keyes to vnlock hidden secrets.

VVhere greedy desire of money is, there raigneth all manner of mischiefe.

Affaires are ill ordered, where mony vndergoes vertue.

Plentie begetteth want, for hee that hath much, needes much.

Seruice is a recompence for mony, and money a recompence for seruice.

O thou vnsaciable hunger of golde and siluer, what is it not that thou dost compell the harts of men to buy and to sell. Tully.

It is against nature, that we should increase our owne riches & substance with the spoyle of other mens wealth.

Hee that hoordeth vp money, taketh paines for other men.

It is a rare miracle for money to want a maister. Pacunius.

As the touchstone tryeth gold, so gold tryeth the mindes of men.

[Page]There is no vice more foule then the greedy desire after gaine, especially in magistrats, and other Rulers in authoritie.

He is rich that liues content with his estate.

To be maister of much wealth, is to be cō bred with many cares.

Multa loquor: quid vis nummis presentibus opta.

Et veniet, clausum possidet arca Iouem.

Difficile est virtutes eum reuereri, qui semper secunda fortuna sit vsus.

Of Change.

Defi. Change is generally any alteration, eyther of times, states, studies, opinions, or anie other facultie whatsoeuer.

THe whole world is nothing but a shoppe of change, for riches wee exchange pouertie, for health sicknesse, for pleasure, sorrow, for honours, contempt; briefely, it is nothing els but change, whatsoeuer chaunceth vnto vs.

There is no change more certaine, then the change of lyfe to death.

There is no better change, then for a man that hath beene lewde, to become honest, and [Page] for a woman that hath beene as lasciuious as Lais, to waxe as repentant as Ma [...]dlein.

The vnstayed and wandring minded man is neuer wise.

VVho changeth peace for war, hath all miseries layde open to his eyes, his goods spoyled, his chyldren slaine, his wife rauished, hys cattell driuen away; briefely, himselfe made most miserable to behold his vnhappines.

Our steppe-dame Fortune, is the Nurse of alteration. Horace.

Change doth euert the good, and erect the badde, preferre the [...]aythlesse, and confound desert.

Change sildome brings better chaunce, but very often worse.

The day by course changeth to night, the night likewise changeth to day; the sommer to vvinter, youth to age, and prosperitie to aduersitie.

Nothing is lighter then the change of time, nor any thing more certaine.

Nature by change produceth her increase.

Hee makes a happy change, that buryes a wanton, and marries with a wise woman.

Hee needs not feare to loose by his change, that hopes for no help, nor hath any more to loose.

[Page]He that by the chaunce of Fortune mounteth higher then he should, must arme hymselfe with patience, to discend lower then hee would.

Change in all matters except they bee mischieuous, is most dangerous. Xenophon.

Change of honour is enuies marke.

He is no where, that is euery where.

The plant neuer prospereth, which is often remoued. Seneca.

Change and inconstancie, spring from the lightnes of the minde. Greg.

VVhat was done, is done againe, all thinges doe change, yet vnder the cope of heauen there is no newe thing.

Euery thing holds the name of the place whence it cōmeth, yet all things feele change howsoeuer it commeth.

As there is nothing more certaine then the change of lyfe, so there is nothing more vncertaine then the time when it will change.

Good things quicklie passe away, & worse succeede. Seneca.

The surest thing that is, may be changed betwixt euening and morning.

VVhat by destinie is decreed, man cannot change, or preuent.

The change of opinions, breeds the change [Page] of states, and continuall alterations sette forward subuersions.

Change of a [...]re doth not change the mind.

Hee is vnwise, that changeth a certaintie in his owne possession, for an vncertaintie in other mens hands.

Hee betters himselfe by change, that leaues a miserable life for a happy death.

Cum fortuna manet, vultum seruatis amici:

Cum cecidit, turpi vertitis or a fuga.

Clarissimae olim vrbes nunc nihil sunt; quae nunc maximé superbiunt, eandē aliquando fortunam experientur.

Demost.

Of Pouertie.

Defi. Pouertie is a tribulation, or want of such necessary things as belong to our liues and estates: through which wee are brought to mishap and misery.

AS Kings haue honour to countenaunce theyr actions, so poore men haue honestie to direct theyr lyues.

Pouerty is as gladde to creepe to credite, as dignitie; & the humble thoughts that smoak from a poore mans cottage, are oft as sweet a sacrifice to the Gods, as the persumes in the [Page] pallace of a Prince.

VVant of wealth, is not a deprauation of vertue, but a release of care and trouble.

There is no greater pouertie vnto a man, then to want wisedome, whereby he shoulde know how to gouerne himselfe.

There is no faulte in pouertie, but theyr mindes that so thinke it, are faulty. Socrat.

More miserable is the pouerty of the mind then the pouertie of the body.

Pouertie is a branch of temperance, & penurie a cōpendious obseruation of the lawes. Stobaeus.

Pouerty is the signe of integritie.

If thou wilt liue after nature, thou shalt neuer be poore, if after thine own opinion, thou shalt neuer be rich.

The father that dieth, and leaueth his sonne poore and wise, leaueth him too much, but he that dyeth, and leaueth his sonne rich & foolish, leaueth him nothing.

Pouerty is the mother of health.

Pouerty is the Mistresse of phylosophy.

The miserable lacke of the poore man, and the superfluous substance of the rich man, moueth much discord among the people.

A noble minde refuseth no danger, if once he perceiue himselfe assaulted with pouerty.

[Page]Pouerty causeth good mens chyldren to be vertuou [...], so that they attaine to that by vertue, which others come vnto by riches.

Themificeles sayde, that hee had rather giue his daughter in marriage to a man vvithout money, then to money without a man.

Riches are painfull to fooles, and pouertie pleasant to the wise.

Hee neuer accounteth of prosperitie, that hath not before been pinched with pouertie.

He is not poore that hath little, but hee that desireth much. Bias.

To lyue poorely & honestly, is better then to liu [...] richlie and wickedly.

Pouertie is the Father of innumerable in [...]ities.

Aduersitie is the tr [...]all of the minde, & mis [...]ap the ballance of the thought.

Pouerty is the mother of ruine.

Necessity is a sore pennance, and extreamitie is as hard to beare as death.

Nee [...] teacheth things vnlawfull. Seneca.

Such as haue diseases, and refuse remedie, are worthy to endure the payne, & they that are ouer the shooes in want, are vvorthy the staffe & the wallet, if they will not any wayes reach at wealth.

Pouertie, want, extreamitie, & misfortune, [Page] are all easie to be borne, if they be tempered with content.

To write to our better, is of necessitie, to vvrite to our equall, is of will, to write to our inferior, is of pure vertue.

The rich doth reuenge himselfe with arms, the poore with teares. G [...]euara.

It is some comfort in miserie, to knovv the worst of our mishaps.

In aduersity, rich men should giue remedie, and wise men minister comfort by good counsaile.

Bias the Philosopher, beeing reproued by a certaine iniurious person, that he was poore and ill fauoured: aunswered that hee vvas greatly deceaued, both in his beauty and his riches; for quoth he, how can I be poore and am wise, or hard fauoured, vvhen I am learned esteeming it the greatest beauty to bee endued with learning, and the greatest wealth to be inriched with wisedome.

It is a thing very common vnto a man afflicted, to seeke the companie of another in the like trouble.

There is no man in so wretched a condition but hee hopeth to growe better, neyther is there any man so set aloft, but hee may doubt a suddaine fall. Isocrat.

[Page]Hee ought not to be dismaied, that from a high estate is descended to a low degree, neyther ought he to glory or grow proude, that from a base estate is aduaunced to promotion.

As riches is the mother of pleasure and delight, so pouerty is the nurse of sorrow and calamity.

Pen [...]ry is a sore pinch, & there is no greater want then necessity.

VVant is the enemy to desire.

In all estates, a meane must be obserued; to liue warily increaseth treasure, but to liue wastfully, causeth pouerty. Protogenes.

Pouerty is no hinderance to wisedome.

Poore men are like little shrubbes, that by their basenes escape many blasts, vvhen high and tall Cedars are shaken.

VVhere poore men intreate & cannot obtaine, there rich men commaund, and vvill be obeyed. Se [...]er.

Mishap is the true touch-stone of friendship, and aduersity the triall of friends.

As the [...] estate of pouerty is intollerable for want, so the presumption of an in [...]ole [...]t person, is not to be suffered for pride.

Happy is that mishap, whereby we passe into greater perfection.

[Page]Pouerty that contenteth, is great riches.

Care not for pouertie, sith no man lyueth so basely as he was borne. Salust.

It is giuen onely to a wise man to bee content in pouerty.

Suffer that with patience which thou canst not auoyde, & be not displeased at thy poore estate.

The beggars crutch, serueth him both to leane vpon, and to fight withall.

Patiently should that bee borne, vvhich no strength can ouer-come, nor counsell auoid; whether it be pouerty to pinch the body, or aduersity to crosse the minde.

It is better to suffer necessitie, then to borrow of him whom a man may not trust.

Pouerty possessed in safetie, is better then great riches enioyed with much feare.

VVhen a man is plagued with pouerty and sicknesse, both ioyned together, without any succour or easement, then riseth in him an intollerable griefe, a fire not able to be quenched, a sorrow without remedy, & a tempest full of wracks.

Pouerty is a vertue of it selfe. Diog.

Hee liueth in most wretched estate of beggery, that is not indued vvith any good qualitie.

[Page]Si ad naturam viuas nunquam eris pa [...]per: si ad opinionem nunquam eris diues: exiguum natur a desiderat, opinio immensum.

Seneca.

—O vitae t [...]ta facultas

Pa [...]peris, angusti (que)lares, ô munera nondum

Intellect a Deum.—

Of Banishment.

Defi. Banishment is a putting away, or driuing out of any man, eyther from the place where he ought and should inhabite, or from thence where he tooke delight, & desired to dwell.

FOr sinne was man thrust into the world, therfore his life in it is banishment.

No banishment is sweete, but the banishment of a righteous soule from the prison of a world wearied body. Stebeus.

Banishment is there, where is no place for vertue. Cic.

The banished man without a house to dwell in, is like a dead body without a graue to rest in.

It is better for a man to bee banished his country with wise men, then to liue there still amongst fooles.

He that denieth himselfe to his Country, is [Page] in banishment already.

VVheresoeuer a man liues well, there is his Country. Cic.

In exile & calamity, wee know friends from aduersaries.

A chast eye exileth licentious lookes.

To exile a true friend, is to loose a persit soule.

To banish hope, is to call home dispaire.

Good fortune attends not euerie great estate, nor euill chance euery exild person.

To stuffe thy coffers with coyne, is to commit thine honour to exile.

True happines is neuer had till after death, nor exile welcome, but in death.

There was neuer foule loue, nor faire prison, welcome death, nor desired banishment.

It is a needlesse question to aske a sick man if he be willing to haue his health, or an exile if he would be called from banishment.

There is nothing better then a contented minde, nor any thing worse then the name of a fugitiue.

There is more sorrowe in loosing a mans owne Countrey, then in conquering a world of other nations.

Death & banishment come soone enough, if slow enough.

[Page]In time, custome becomes a second nature, and long banishment breedes loath in delightfulnes.

The ayre is neuer vvithout some vvind, or some clowde, nor a banished man vvithout some crosse or trouble.

Sweet is rest after long pilgrimage, & great is the comfort a banished man takes at the tidings of his repealement.

It is the nature of man to loue those things deerest which are banisht farthest from him.

Hee that in the morning is proude of his possessions, may happen ere night to be banished from his pleasures. Seneca.

Beauty and youth once banished, neuer repeale.

The comfort of fugitiues, is that there bee many fugitiues.

Care followeth a fugitiue person, euen as a shadow followes the body.

Exilium terribile est ijs, quibus quasi conscriptus est habitandi locus, non ijs qui omnem orbem terrar [...] vnam vrbem esse dicunt.

Cic.

Priuari patria magnum malum est sed maius ve quam sermone.

Of absence and presence.

[Page]

Defi. Absence is the departing or losse of a friend, or anie other obiect wherein wee take delight; and presence is the continuall companie of the partie with whom wee desire to be most conuersant.

THe presence of the minde, is to be preferred before the presence of the body.

VVee neuer know how profitable the presence of a friend is, vntill vvee haue felt the want of his absence for a time.

Absence in loue, makes true loue more firme and constant.

The absence of friendes, is the presence of griefes.

As contraries are knowne by contraries, so the delight of presence, is knowne by the hell of absence.

Man seperate from money, is like a soule seperated from a body.

The griefe of vnwished absence, is vvorse then the wound of a stubborne launce.

The diuorce of sorrow, is slow-footed, and lasie.

A teadious presence, decayes loue, & a long [Page] absence forgets true familiarity.

The absence of couetousnes, is the prosperitie of present estates.

Trauaile not to gaine absence, for society is the strength to happines.

Absence puts off happines, and time alters resolutions.

VVhen thought absents it selfe from truth, the soule presents her selfe to sinne. Demost.

The euills got by absence, wisedome recureth.

Take heede of speaking ill of the absent.

The solitary man is either a God or a beast.

Much absence is a signe of small loue.

Life and faith once absented neuer returne.

The fayrest presence is but a dunghill, couered ouer with white and purple.

VVhilst the presence of power by pleasures gets acquaintance, vertue is vnknowne, and liues in absence.

Infamy is neuer absent from arrogancy.

Men gaine theyr desires by trauaile, sustain them by thought, and are absent from them by anoyance. Aristip.

The presence of one day, blameth the absence of another, but the last shall giue iudgement of all that is past.

Absence from euill, cleeres vp of euill.

[Page]The absence of punishment, is no pardon for transgressions.

Absence is death, death is rest, absent death is deaths rest.

Non vna eadem (que) molestia est rerum praesentium et absentium.

Euripides.

Distantia locinon seperat amicitiam sed operationem.

Aristotle.

Of Acts.

Defi. Acts are the monumentall deedes of our liues, and our actions are the Ensignes, by which are knowne the perfectnes of our good or euill lyuing.

ALl the praise of inward vertue consisteth in outward action.

An action without reason, & a reason without an action, are both alike imperfit.

Action is the ready entrance into contemplation.

A silent deede, is better then an vnperformed word. Crates.

Neyther can good words colour a bad action, nor badde vvordes depraue from a good action.

Shape beautifies an image, & good actions [Page] commends a man.

Actions are by so much more manifest then words, by how much the eyes are surer witnesses then the eares.

It is an argument of too much weakenesse, to remember what should haue been doone.

Action is the life of contemplation, and the tongue of conceit.

In action a man doth not onely benefit him selfe, but profit others. S. P. S.

God would neuer haue deliuered a soule into the body, which hath armes & legs, (only instruments of action) but only it was intended the mind should imploy them.

There must not only be in a man a mind of charity, but also distributing hands. Ambr.

Action is the matter of vertue & honour.

By the actions of a good man, vve adiudge alwaies the excellencies of his life.

An imperfect man, by one perfit good action, gaines a liberall name of goodnes.

Speech is one of the greatest actions, which makes manifest the prudent vertues of the soule.

All newe actions seeme sayre, though they be like a painted woman.

To keepe a friend certaine, is a harder action then to get a friend.

[Page]Doe what thou wouldest haue doone vnto thee, for indifferencie is iniustice. Chilo.

Presumtious boldnes is a base action in the eyes of thy betters.

So loue as thou mayst hate, so hate as thou maist loue, and both without challenge.

VVill ought alwaies to be accounted an action.

Fire vvhich is hid, acts greater violence thē that which breakes forth in flames.

The ende of euery thing is the tryall of the action.

Conscientia bene actae vitae, multorum (que) benefactorum recordatio iucundissima est.

Exercitationes virtutum in omni aetate mirificos asserunt fruclus.

Of Prayse.

Defi. Prayse is an exhalting, or lyfting vp to honour, eyther the good parts we behold in others, or those excellencies with which our eyes (tickled by delight) are inamoured.

THere be many that in words are ready to prayse that which is good, and few that in works are willing to follow the same. Ploti.

It is better to be praysed for true speaking, [Page] then to be honoured for flattering and lying.

For a man to praise too much his own writings, is nothing els but to giue men occasion to speake euill both of him and his works.

As it is seemely for a Philosopher, and a wealthy man to praise the profits of peace; euen so in his mouth it is vncomly to prate of the perrils of warre.

It is no lesse praise-vvorthy to deserue honour then to hold it.

Persit praise & felicity, consisteth in a contented life, and a quiet death. Solon.

Praise bestowed on an vnworthy person, is a manifest signe of flattery.

Praise is a poyson to the ambitious man, for it leadeth him beyond the scope of honesty.

Nothing deserueth commendation, vnlesse it be vertuous.

Praise encourageth the spyrit to great and mighty things, and nourisheth true vertue where it is begun.

Commendations maketh the labour light, the wit studious, and the hope rich.

Three things are commendable in a Scholler, silence in his tongue, diligence in his reading, ciuility in his behauiour.

Commend nothing for the fairenes, for the Lilly is vvhite, but in stinketh; nor for the [Page] bignes, for mighty things are combersome, but for the goodnes, which maketh thinges vnapt conuenient, & apt things gracious.

He which often prayseth one abuseth himselfe, confirmeth an error, and prooueth in the end a lyer; and hee which is praised, becommeth a great deale more vaine. Aug.

Praise is the hire of vertue. Cic.

Too much praise is a burthen. Xenophon.

The praise that Silla gaue to Cynna, made him to commit periury.

It was most notable and memorable in Lucullus, that being very young, and before he sought any dignity in Rome, he accused Seruilius Augur before the Senate, vvho had detracted from his Fathers praise and honor.

Amongst all the praises of Lucullus, [...]ee deserued most by this aunswere. I had rather, said he, deliuer one Romaine frō the hands of an enemy, then enioy all the riches of mine aduersaries.

Pompey beeing growne to the height of his fortune, and exalted by many praises & victories, was thus prettily checkt at his departing out of Athens, Quantum hominem te esse nosti, eatenus es Deus.

He that praiseth a man openly, wil not stick to flatter him secretly. Diog.

[Page]To do good to the poore is a double praise, because a double sacrifice, one to God, another to man.

Most praise-vvoorthy is the good nurture that can amend a bad nature.

Vertue begets prayse, and prayse begets honour and authority.

Nothing is more vncertaine then praise, for what one day giues vs, another day takes away from vs.

Tis greater praise to help the helplesse then to maintaine the needlesse.

In doing that we ought, deserues no praise, because it is duty. Aug.

Hee that abaseth a worthy man, seeketh to eleuate his owne commendation.

It is meere vvickednesse to seeke prayse by counterfeited vertue.

If another man prayse thee, yet remember thou to be thine owne iudge.

All things that are good, haue euer the preheminence in praise and comparison.

As the shado [...] followeth the body, so praise followeth vertue. Seneca.

Neuer praise any thing that is not commendable, neyther disprayse that vvhich is praise worthy.

To be praysed of euill men, is as euill as to [Page] be praised for euill dooing. Bion.

If thou wilt prayse anie man, praise him for those thinges vvhich may neyther bee giuen him nor taken from him; that is, not for his faire house, his goodly garments, or his great possessions, but for his vertue, wit, and perfit reason.

The prayse of our auncestors, is a light to their posterity. Salust.

VVhen they offered to Titus a crowne of gold, together with great praises for taking Ierusalem, he said, that hee himselfe was not the Author thereof, but God.

Neuer challenge to thy selfe, the praise of other mens inuentions. Aur.

Hee that prayseth anie man because hee is a gentleman, praiseth his parents also.

As they vvhich giue vnvvillingly, seeme to haue but little themselues, so they vvhich praise other men slenderly, seeme desirous to be praised themselues.

It is a poynt of flatterie to prayse a man to his face.

Be neyther too hastie to praise, nor too forward to discommend any. Anachar.

There is no day so cleere, but it hath some clowde, nor any prayse so complete, but it is subiect to the scandall of the enuious.

[Page]Si laus allicere nos ad recté faciendum non potest, nec metus quidem á faedissimis factis potest auocare.

Cic.

Laus vbi noua oritur, etiam vetus admittitur.

Of Ayde.

Defi. Ayde generally is any reliefe or succour, chiefely in our extreamities; and is the greatest vpholder of ability, when it is most weake and desperate.

SOrrow is so hard of beliefe, that it refuseth all ayde, imagining truth to be dreames, and dreames to be truth.

Fatall is the ayde that brings vs to the assent of a crowne, from vvhence men come not downe, but fall downe.

The ouer-spreading pompe of ayde or might, dooth darken weakenes, and debace his violence.

The excesse of ioy and sorrowe, neuer affords ayde vnto affliction, no not so much as in words.

Sorrow makes silence her best ayde, & her best Orator.

Reuerent order vvill not ayde iniquity, or preuart right.

[Page]Offences vrged in publique, are made worser, and expell ayde.

The show of iniustice, aydes and agrauates despight.

The multitude which looke not into causes, rest satisfied with any thing which is ayded by the Lawes.

He findes more then enough, which findes his power ayde sufficiently, to make what he will right. Polion.

He whose owne ayde makes his own cause, makes it too much to make it more thē sure.

Feare casteth too deepe, and is euer too vvise, if it be not ayded by some resolution.

One man is borne to helpe another, as farre as his abilitie will serue.

To helpe the weake is charitie, and to ayde the mightie, presumption. Greg.

A doubtfull minded man, can neuer endure to be ayded by any vsuall meanes.

The ayde of the Spirit is fayth, by which a man is deliuered from a second death.

The grace and lawe of the Spirit, furnished with the ayde of God, iustifieth the wicked, reconcileth the sinfull, and giueth life to the dead.

VVisedome & learning, are the two chiefe aydes to vertue and good conditions.

[Page]Lawe is the Queene of immortalitie, & aide the Lord, which restores the oppressed.

VVise men are not ayded by the Lawes of men, but by the rules of vertue.

Euill ayde, and inconstant loue, is like the shadow of a cloude, which vanisheth as soone as it is seene.

Honest assistance is without hurt, vvithout hate, and without penury.

The ayde of a friend in lawe, is halfe an end to the law.

He is rash witted, that presumeth too much vpon his owne power. Anaxag.

God giueth his wrath by weight, & mercy without measure. Erasmus.

To try the ayde of friends, is to prooue the hope of fortunes.

Two crafty men can neuer agree vvell together, for Fortune to the one is mother, to the other a stepdame, & to neither of them a certaine ayde.

He is a monstrous foole, that will presume to flye with the ayde of waxen wings.

Homo homini, quicun (que) sit, ob eam ipsam causam, quod is homo sit, consulere debet.

Nil habet alicuius fortuna melius quā vt possit, nec natura quam vt velit seruare plurimum.

Cicero.

Of Meane.

[Page]

Defi. Meane is the mediocritie and best part of any action, and must be vsed in all things: it containeth the full effect of prudence, touching gouernment, and tranquilitie concerning the soule.

THE dyfference of good or badde, consisteth in mediocritie, or a meane in all things.

Curiositie and extreamitie, banished man from the first modestie of his nature.

Nothing too much, nothing too little, preserueth a meane in all things.

The meane estate is the best estate, indifferent equality, is safest superiority.

Hee that starueth for drinke by a fountaine side, hath no meane in his misery.

The meane loue is the surest loue, to loue extreamely, procureth eyther death or danger.

Of two euills, the least is to be chosen, for that is the meane to well choosing.

Meane gyfts are most acceptable, because they are not corrupted with prodigalitie.

The more men are threatned, the greater [Page] meanes they seeke for theyr safetie.

First to become a seruant, is the best meane to become a maister.

Hidden thoughts may be discouered, and meane estates highly erected.

As stormes wither flowers, so pride confounds meane callings.

All men must till & sowe before they can reape, and the meaner man, the more painful in his labour.

The smallest hayre hath his shadow, and the meanest estate his rising and down-falling.

Fire is neuer without smoake, nor extreamitie without crosses.

Mountaines hauing too much heate of the Sunne, are burnt, Valleys hauing too lyttle heate thereof, are barraine, but such places as hold a meane, are most fruitfull.

Meane thoughts without extreamities, gather both beauties and vertues together.

Of all the parts in musicke, the meane is the sweetest.

Hee which keepes a meane in his dyet, shall neuer surfeit.

Rage is the mother of repentance, but mild dealing sheweth loue.

The increasing of passion multiplieth complaints.

[Page]Extreamity harbours where meane is not kept.

Cruell men haue cruell deaths, where temperate persons out-liue nature.▪

Meane thoughts excell ambitious deeds.

VVise men temper their actions to the time, and hold a meane in all matters. Bias.

The fairest flower may wither, & the highest hopes decline by misfortune.

The meane cottage of a swaine, standes in more safety then the pallace of a Prince.

Standing water is worse then the running riuer, & idle ambition more dangerous then meane industrie.

The Mouse which hath but one hole, is easily taken, and he that hath but one meane to resist harme, is quickly ouerthrowne.

VVhere there is no meane, there is no order, and where proportion is not kept, there is speedy confusion.

Ere mischiefe come, the meanes to preuent it ought to be prouided.

Est modus in rebus sunt certi denique fines,

Quos vltra citraque nequit consistere rectum.

Suus cut (que) modus est, tamen magis offendit nimium quam parum.

Of Labour.

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Defi. Labour is (or ought to be) the honest recreation of the minde, and that industrious worke-maister, which buildeth our knowledges, and makes them absolute hy exercise of good Letters, and continuall trauaile in the Sciences.

IT is not freedome to liue licentiously, neither is it liberty to lyue without labour.

Labour is a mortall enemy to loue, & deadly foe to fancie.

Great labours, require sometimes to be eased with honest pastimes.

That which is doone slowly, is neuer doone vvillingly.

Take good aduisement ere thou begin, but the thing once determined, dispatch vvith all diligence.

Labour is the father of a good name.

Labour is a burden that man vnder-goeth with pleasure. Cic.

A man that dooth all he can doe, doth what he should doe.

Man is borne to labour, though not created to labour.

[Page]By diligent and laborious examination of things past, we may easily fore-see things to come.

Diligence is the searcher out of truth.

Labour armeth subiects to all vertuous enterprises.

He that endureth labour, shall tast the fruit of his trauaile. Aginip.

Publicola was blessed in his indeuours, got fame by his industrie, wonne battailes by hys forwardnesse, and dyed fortunatly through lyuing laboriously.

As nothing mounteth swifter then fire, so nothing atchiueth sooner then labour.

He that endeuoureth, attaineth, hee that neglecteth, repenteth.

Philotis by labour ouer-came the Latines, and by his study and policie, got that victory which the Romaines detracted by their feare.

The stuttering in Alcibiades, dyd not so much hurt him, as his industrie in warres renowned him.

All errors by labour are cured, huge mountaines leuelled, and weake wits refined.

The hope of a good rewarde, is a great incouragement to labour.

Immoderate labours doe weaken the body, but a temperate kinde of exercise, conserueth [Page] the same in health.

As the sweetest Rose groweth vppon the sharpest prickles, so the hardest labours, bring forth the sweetest profits.

As brightnes is to rustinesse, so labour excelleth idlenesse. Thales.

No worthy act can be accomplished vvithout payne and diligence.

No profit is denyed to the painfull person.

By vse and labour, a man may bee brought to a newe nature. Demost.

The industrious man by his diligence, oftentimes excelleth him to whom nature hath beene most beautifull.

If Demosthenes had seene any Cittizen vp before him, and at worke, it woulde greatly haue greeued him. His continuall labour & diligence in his studies, made him prooue so rare and perfit an Orator.

Labour in youth, waxeth strong with hope of rest in age.

Diligence is the Mistres of learning, vvithout which, nothing can eyther be spoken or done in thys lyfe with commendation, and without which it is altogether impossible to proue learned, much lesse excellent in anie Science.

Docilitie gotten by industry, though it bee [Page] hard in conceiuing, yet once obtained, it is sildome forgotten.

Too much diligence breedeth suspition.

Carefulnesse & diligence, are the two keyes of certaintie.

The God which is immortall, dooth as it were, sell all things vnto vs for our labour & trauaile. Cic.

VVithout care and diligence, no estate can prosper.

Those studies which seeme harde and troublesome in youthfull yeeres, are made right pleasant rests in old age.

There is nothing so hard, but diligence and labour may make it seeme easie.

Nothing causeth a man more diligently to doe his duty, then to thinke what hee would require of him that is his seruant.

As to euery studious man diligence is a mother, so negligence is a stepdame to all learning. Boetius.

There is nothing that sooner maketh a horse fatte, then the watchfull eye of his master, nor any thing maketh a Land more fertile, then the diligent labour of him that oweth the same.

By danger, dread, & doubtfulnes, diligence is greatly hindered.

[Page]Quistudet optatam cursu, contingere metam,

Multa tulit, fecit (que) puer, sudauit, et alsit.

Si quid feceris honestum cum labore, labor abit honestum manet: si quid turpe cum voluptate, turpitudo manet voluptas abit.

Cicero.

Of Gladnes.

Defi. Gladnesse or pleasure, is properly called that delight which mooueth and tickleth our sences; which quickly slideth and slippeth away, and for the most part leaueth behind it occasions rather of repentance, then of calling it againe to remembrance.

OVr pleasures are inductions to our griefs. Oft hath a tragick entrance happy end.

Gladnes with griefe continually is mixt.

Sorrow fore-going gladnes, graceth it.

Immoderate desires, delights, and hopes, haue made, doe make, and will make, very many fooles.

There is nothing more to bee reioyced at, then a good and quiet conscience, vvhich at the latter day shall be a witnesse to iustifie, & not to condemne vs.

The gladnesse of the hart, addeth length to our life, but sorrow of lyfe, hastens death.

[Page]Bee gladde of that day wherein thy tongue hath not mis-said, and thy hart hath repented thy sinnes.

Disordinate laughter causeth death, and violent pleasures mighty dangers.

All men are glad to see their riches increase, but fewe men are diligent to amplifie theyr vertues.

All worldly gladnes rideth vppon the wings of Time, and but in heauen, no perfect ioy is found.

Be not gladde of thine enemies fall, for hee that sitteth surest may be ouerthrowne.

It is better to enter the house of mourning, then the habitation of gladnesse. Origen.

The gladnes of contemplation is the sweetest solace.

Sith ioyes are short, take gladnesse when it comes, for sorrowes headlong follow one an other.

Couer thy gladnes in thy hart, least thy delights be discouered.

Pleasures while they flatter a man, they sting him to death.

After the delectation and pleasures of the body, followeth the destruction of the flesh. Mar. Aur.

Pleasures vnbrideled, carrieth a man headlong [Page] into all licentious lyuing.

Pleasures bring losse and dammage to the party that too much delighteth in thē, they ingender in his minde sorrow, sottishnes, forgetfulnes of wisedome, and insolencie.

The sweete and simple breath of heauenlie gladnes, is the easier to bee altered, because it hath not passed through worldly wickednes, nor feelingly found the euils which euill carrieth with it. S. P. S.

Hee that is giuen to pleasure, iudgeth all things, not according to reason, but according to sence.

Gladnesse is the booke of all euils, quenching the light of the soule, hindring good coū saile, and turning men aside from the way of vertue.

Pleasure is a cruell beast, making men her slaues, & chaining them with golden chaines.

Pleasure is so much more odious, by hovve much more she hideth her venom, vnder the garment of good liking.

Pleasure is a certaine exultation, or an exceeding reioycing, sprung of the euents of things desired.

Pleasure amongst vertues, is like a harlot amongst honest women; for by her flatterie shee destroyeth man. Cic.

[Page]Pleasure is of two sorts, one is said of honest and good things, the other of dishonest. In respect of honest thinges, it is called Voluntas, in respect of dishonest, it is called Voluptas.

Bodily pleasure, is extreame miserie. Antisthenes.

The companion of pleasure is payne.

A wise man ought not to be puffed vp with pleasure, for it is the foode of filthines, it kylleth the body, weakeneth the iudgement, and taketh away our vnderstanding.

Hee is not worthy the name of a man, that spendeth a whole day in pleasure.

Qui minus deliciarum nouit in vita minus timet mortem.

Gaudia principium nostri sunt saepe doloris.

Gaudia non remanent, sed fugitiua volant.

Of Libertie.

Defi. Libertie is that freedome and happinesse, which bringeth the soule to his contentment and satisfaction, after the troublous pilgrimages, tauailes and bondages of this worlde. Or otherwise to lyue as a man list.

THrough too much libertie, all things run to ruine and confusion.

[Page]Libertie in the minde, is a signe of goodnes, in the tongue, of foolishnes, in the handes of theft, in our life, want of grace.

Nothing corrupteth more then libertie, for it maketh the sonne despise hys Father, the seruaunt his maister, and the cittizen his magistrate.

Hee is to be counted free, that serues no loosenes or infirmitie.

No man trulie liueth at libertie, but he that liueth vertuously.

The wise man that hath the raine of his own wit restrained in the handes of his discretion, is onely free.

Liberty is the benefit of old age.

There is a naturall discord betweene tyrannie and libertie. Demost.

He enioyeth the sweetest libertie, that hath a quiet conscience. Greg.

VVhom pouerty cannot depresse, libertie, may not corrupt.

Vertue onely yeeldeth men libertie; sinne yeeldeth shame and seruitude.

If the libertie of the Commons bee not restrained, the Common-wealth will bee destroyed.

A mans minde may bee at perfit libertie, though his body be fettered with yrons.

[Page]Hee is most at libertie that hath least infelicitie.

Life lost for libertie, is a losse ful of pietie.

It is better to die a miserable life, being at liberty, then to liue a magnificent slaue in cō tinuall bondage.

Too much liberty, is a little bondage, and too great bondage, hastens speedy libertie.

Slaues and bondmen, haue onely thys libertie, to vse a proude countenaunce, because they be shamelesse.

A constrained will, seeketh euer opportunitie to slyp his head out of the coller.

No man lyues happily, if hee want the freedome of libertie.

Hope is bondage, but mistrust is libertie.

Death ought to be preferred before seruile slauery and bondage.

A Tyrant neither knoweth true friendshyp nor perfit liberty.

It is a hard thing to moderate a man much giuen to liberty, or to put a bridle to vvanton affections. Solon.

VVhere customs are corrupted, libertie should be broken.

Hee that hath libertie to doe more then is necessary, will oftentimes doe more then is tending to honestie.

[Page]VVhere liberty is giuen to offend, sinne is so sweete to the flesh, that there is no difference betweene men and beasts, but that men doe exceed beasts in beastlines. Hermes.

The recouery of libertie is so precious, that to redeeme it, no danger is to be feared.

He is to be thought free, that is not a bondslaue to iniquitie.

Ille mihi non videtur liber, cui mulier imperat, cui lex imponit, praescribit, iubet, vetat quod videtur: qui nihil imperanti negare potest, nihil recusare audet. Sipossit, damnum est: si vocat veniendum: si elicit, abeundum, siminatur extimescendum.

Non potest paruo constare libertas, hanc si magno aestimas, omnia paruo astimanda sunt.

Of Seruing.

Defi. Seruing, or seruitude, is a certaine slauish bond of constraint, by which, eyther for commoditie or loue, men binde themselues to the will of others; making themselues subiect to controlement.

TO serue or obey well, is a great vertue, & proceedeth of nature, which being good, is holpen by education.

[Page]It is as necessary for him that serueth, as for him that commaundeth, to be honestly minded.

Seruants must be subiect to theyr Maisters, whether they be curteous or froward. Plato.

Nature, and the lawes vvhich preserue nature binde men that will be seruants, to strict obedience.

It is the duty of a good seruant, to doe with willingnes, vvhatsoeuer his Maister lawfully commaundeth him.

The seruaunts of wisedome, are the church of the righteous, and theyr of-spring is obedience.

Seruaunts ought with patience to beare the corrections of their maister. Chilo.

A crafty Seruant ruleth his maister. Terence.

The bondage of a wise man is liberty. Aug.

The Seruaunt that dutifully honoureth his Maister, shall in time to come, finde loue and obedience in his owne houshold.

The onely fruite of seruice, is loue, and the plesure thereof, humility and obedience.

The first duty in a Seruant, is vvillingnesse to learne vvhat soeuer is necessarie; the second, faithfulnes, in performing truly whatsoeuer belongeth to his duty; the third, carefulnesse, in seeking all honest meanes to profit [Page] his maister; the fourth, silence in tongue, in not replying against his maisters speeches.

There ought to bee in a seruaunt double silence, the one, in not replying, or contradicting; the other, in not reuealing abroade what his maister doth at home.

Seruaunts ought not to obey with eye-seruice onely, but also with singlenes of hart.

It is a most commondable vertue in a seruant, to know how to obey well.

A seruant once made malapert, and saucie, will alwaies after kicke at his duty, and scorne the controlement of his maister. Anaxag.

Looke what kinde of seruice a seruant doth vnto his maister, the lyke shall surely be requited when he keepeth seruants himselfe.

Honest & gentle maisters, haue commonly proud and stubborne seruants, wheras a maister sturdy & fierce, is able with a little wink, to commaund more duty, then the other shal with many words.

The duty offeruing, is to hold in high estimation all Magistrates, Rulers, and Gouernours in the Common-weale.

Princes must be serued both with lyfe and goods, and that is the personall seruice of euery naturall subiect.

All men must be subiect to Principalities.

[Page]Vnder obedience in seruice, is contayned moderation, which priuate men ought to obserue in publique affaires.

Men are bound to obey Magistrates, although they commaund things contrarie to publique profit; except it bee in such things as are contrary to the lawes of God.

Seruing iustly, is a seale of obedience, and a testimony of an vpright conscience. Chris.

Tyrants are in the Scriptures termed the seruants of God.

It is treason against God and man, for the seruaunt to offer violence to his maister, but most damnable for a subiect to touch the Lords annoynted.

Nihil est faedius seruitute; ad decus et libertatem nati sumus.

Cic.

Simiserum est seruire, multo miserimum est seruire ijs, quos non possis effugere.

Of Obedience.

Defi. Obedience is the ende where-vnto vertue tendeth, namely, when in all our actions wee obserue honesty & comlines, it is that which bindeth the soule, when fully and willinglie, without force or constraint, wee giue to euery one that which belongeth vnto him: honour [Page] to whom honor, reuerence to whom reuerence, tribute to whom tribute, and succour to whom succour belongeth.

OBedience sheweth our nurture, rebellion our corrupt nature.

The Cōmon-weale is alwaies happy, where the subiects are obedient, and the magistrates mercifull.

VVicked men obey for feare, but the good obey for loue. Aristotle.

Seruants in word and deede, owe dutiful obedience vnto their bodily maisters.

VVhere reason ruleth, appetite obeyeth.

Nothing thriueth by strife and contention, but all things florish through loue and obedience.

Disobedience proceedeth frō negligence, for hee that gouerneth well, shall be obeyed well, but hee that giueth to his seruaunts too much liberty, shall be sure to haue too much losse. Theapom.

They commonly prooue the best Maysters, that haue beene the most obedient seruants.

Obedience formeth peace, establisheth cō mon-weales, and preuents disorders.

The obedience of the lawe, is the maintenance [Page] of the law.

Treason hath no place, vvhere obedience holds principality.

VVhosoeuer obeyeth his superior, instructeth his inferior. Cicero.

It is a certaine & infallible obseruation, that the sonne who hath irreuerently and disobediently honoured his Father, is in his old age plagued by his owne posterity.

The humble and obedient gaine honor, but the stubborne and obstinate, reproofe.

The more obedient a man is, the more fauour he purchaseth. Arist.

The goods we enioy are giuen vs to the end we should obey our Prince. Xenophon.

The blessednes of a common-wealth, is the obedience of Cittizens. Stobaeus.

Onely obedience enioyeth the merrit of fayth. Bernard.

Obedience is the badge of deuotion, the seale of contemplation, the safe gard of the penitent, and the schoole of the ignorant.

To obey the Law, is to fulfill the Law.

The will obedient to reason, neuer straieth, but vvhere men breake all bonds of dutie, there follow all sorts of plagues and punishments. Iustinian.

The Spartans, by theyr obedience and frugality, [Page] vvere more honoured, then eyther Thebes renowned for her Gods, or Athens for her wise-men.

Obedience is a vertue due to GOD and man; to God, as our Creator, to man, as our Superiour. Bernard.

Tis a signe of disobedience, to grudge against vnworthy Rulers.

VVhere reason ruleth, appetite obeyeth.

That country is wel kept, where the Prince knoweth rightly howe to gouerne, and the people how to obey.

A wicked & disobedient person, seeketh his owne confusion.

The King himselfe is supreame head of all other authority, and obeyeth no man, but the Law onely.

If thou vanquish thy Parents vvith sufferance, thou shalt surely be blest for such obedience.

Hee obeyeth infinites, that is a bond-slaue to his owne lusts. Crates.

Qui bene ducit effecit vt recte euin ij quos ducit sequantur.

Flectitur obsequio curuatus ab arbore ramus;

Eranges, si vires experiere tuas.

Of Opinion.

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Defi. Opinion is a rule of the minde, contayning our woe or pleasures; it is borne of wind, nurst with vnrest, and brought vp onely with imagination.

OPinion makes men arme themselues one against another.

Opinion is one of the greatest pillars which vpholds Common-wealths, and the greatest mischiefe to ouertrow them. Pontanus.

Opinion proceeding from a firme discourse of reason, purged from vanity, is perfit iudgment.

He that followes opinion, flies from rest.

VVhatsoeuer opinion perswades vs to bee perfit, beeing once approued, becomes most deceitfull.

Opinion is borne of wind, and fedde with imagination, iudging euer best of that it least enioyeth.

Opinion neuer iudgeth rightly of any thing as it is indeede, but onely as it seemeth to be.

Opinion lyuing in hope, pines in present, and lacketh what euer it hath.

Opinion is the torment of the minde, and [Page] the destruction of the body, vainely promising that rest which could neuer be enioyed.

Opinion drawes on the ambitious vvith a vaine conceit of immortality, making possible impossibility.

It is a token of a corrupt estate, where there are many opinions, and many Phisitions, for the first is maintained by vnfaithfulnesse, the last by idlenes and gluttony.

The variety of opinions among the learned, begets both doubtfulnesse and feare in the ignorant. Theophrastus.

The opinion of Iudges, haue heapt sutes one vpon another, and made them immortall.

Opinions makes euerie certaintie incertaine, the cleerest thing obscure, and the surest contract the easiliest vntied.

Opinion leaues mens actions open to the slaunders, craft, malice, and polling of wicked Lawyers.

By opinions chiefely, is maiesty and integrity of auntient iustice lost.

All sedition springs from opinion, and all sedition is euill, how honest soeuer the ground be pretended.

Opinion is the originall of disobedience, & disobedience is the beginning of fury.

[Page]The vnion and concord of opinions, is the agreement and harmony of kingdoms.

The ground of the Romaine ciuill vvarres, vvas the diuersitie of opinions betwixt the Nobilite and the Senate.

The strength of false opinion is of such force, that it ouerthroweth the loue betwixt man and wife, betwixt father and childe, betwixt friend and friend, and betwixt maister and seruant. Demost.

To know the causes of false opinions, is the onely meane to breake the strength and root out the force of false opinion.

Profit, honor, losse, and dishonor, are foure causes of disioyned opinions.

Shame breeds variation in opinions; yet not tumultuously, or without order.

Great opinions alter not at one instant, but leaue their strength by degrees, by little and little, except they be violent.

Dissimilitude being a diuersity of opinions in religion, is cause of ciuill warre.

The diuersitie of opinions in subiects, is most dangerous to estates and soueraignes. Phocion.

Diuers opinions, labour for diuers occurrents, and theyr diuersitie is sildome satisfied.

[Page]It is impossible for any head to maintaine an opinion contrary to the members.

Amongst men that are honest and vpright in lyfe, and lyue contented vvith theyr calling, there neuer happeneth diuersity of opinious, nor ciuill warres of religion.

Grauior et validior est decem virorum sententia, quam totius multitudinis imperitae.

Cic.

Vereor de viris doctis iudicare, né quorum opinionem improbo, illos videor improbasse.

Of Credulity.

Defi. Credulitie is a certaine ground and vnfained trust which wee repose in the obiect propounded to our imagination; it is also the destruction of doubt, and an animater of vs to those actions which we credite to be honest.

SO many men, so many minds, and so many minds, so many beliefes.

Credite is a constant trust in such things as are spoken, or couenaunted.

Credite is a figure of fayth, or that vvhich fayth it selfe is, and is breathed by the Spirit of God into the godly. Beza.

Credite or fayth, consisteth aboue al things in prayer and meditation.

[Page]True beliefe, breedeth constancie in prosperity, and patience in time of affliction.

A good lyfe cannot be seperated frō a good beleefe.

As persit hope and trust, quickneth men to call vpon GOD, so incredulity makes men fearefull, and puls them from his seruice.

Beleefe fayles, vvhere Gods truth stands incertaine.

The way to increase credite, is first to haue credite.

The fruit of beliefe, is made manifest by the loue we beare to our neighbours, and by our patience in time of tryall.

True beliefe iustifieth; and that iustification is our redemption. Bonauen.

Credulous beleefes, knyts together the ioynts of a Common-wealth.

Kingdoms vvithout beleefe, are like vnto a mans breath, vvhich vanisheth as soone as it is seene.

That mean which constituts cōmon weales preserues them; faith first constituted them, therefore faith vpholds them.

Credite without gyfts appertaining to credite, is no credite.

All things belonging to happinesse, consists in faith and credulity.

[Page]No man beleeueth willingly more then hee himselfe liketh. Chrisost.

No gold is so precious as a faythfull friend, whom a man may boldly credit.

Mens credites should be better then debts, for fayth should exceede oathes.

Slow beleefe is the hand-mayde of vvisedome. S. P. S.

Vnexercised credite is sickly, and vnknown things, are vnadmired.

Fayth built vppon any thing but diuinitie, is dead fayth, and like a frame that hath no substance or continuation.

The nature of desire is no easier to receaue beleefe, then hard to ground beleefe. S. P. S.

From fayth comes feare, from feare, hate of sinne, and from hate of sinne, euerlasting saluation. Ambrose.

In the greatest danger, the greatest credite is best deserued.

Truth is the daughter of Tyme, and guide to all goodnes.

Hee that through custome makes little account of his promise, may sweare often, and sildome be belieued.

Custome without credite, is no better to be accounted of then an old error.

He is much his owne enemie that carelesly [Page] looseth his owne credite.

Credulity is the onely aduantage of honest harts. S. P. S.

It is as great a fault to beleeue euery one, as to trust none. Seneca.

True faith in God, maketh innumerable strong champions, and inuincible stomacks; not onely towards death, but also against all the most cruell deuises that can bee found, to make death (if it were possible) more painefull then death. Boetius.

Credite is of greater worth then friendship, and friendship as worthy as may be.

Non patitur ludum fama, fides, oculus.

Non holocausta Deus, sed corda fidelia quaerit:

Haec qui dona gerit, lege beatus erit,

Of Secrecie.

Defi. Secrecie is a faythfull humour, which strengthened by vertue, concealeth in despight of misfortune, those things which one knoweth may eyther profit his enemie, or preiudice his friend or country.

HEe that knowes not vvhen to holde his peace, knowes not when to speake.

Gold boyleth best when it least bubleth, & [Page] a flame pressed downe, enforceth the fire to smother Pacunius.

Loue that is kept in secrete, consumes in sorowes, and the flames of fancie raked vp in silence, will both fire the sences, and shrink the sinnewes.

VVhat is done closly, is halfe pardoned, & affections which are maintained vvith loyalty, are but slender faults.

The choyce is hard, vvhere one is compelled either by silence to die with griefe, or by writing to liue with shame.

Hee beareth his miserie best, that hideth it most. Archim.

As silence is a gift without perrill, and containeth in it manie good thinges: so it vvere better our silence brought our simplicitie into suspition, then to speake either inconueniently, idely, or vnnecessarily.

Those thinges vvhich are vntolde, are vndone; for there can bee no greater comfort then to know much, nor any lesse labor then to say nothing.

Silence digesteth that vvhich follie hath swallowed, and wisedom weaneth that which fancie hath nursed.

Venus temple is neuer shut, Cupids register lyes euer vnfolded, and the secrets of loue, if [Page] they be concealed, breede eyther danger by silence, or death by secrecie.

Better it is by speaking little to make a smal skarre, then a deepe vvound by much babling.

Silence is a gift vvithout perrill, and a treasure without enemies. Phocion.

Silence is vnsuspected, but much babling is treasonfull.

VVomen are fitter to conceiue Children, then to conceale secrets.

By mispending treasures, wee loose wealth, by discouering secrets, honor and life.

Amongst the Egiptians, it was a capitall vice to reueale secrets.

That vvhich thou vvouldest fewe should know, keepe secret to thy selfe.

Silence is more safety then speech, whē our enemies be the auditors.

In some place, at some time, & in some cō pany, it is better to be silent then talkatiue.

Pythagoras vvilled all that came into his schoole, to tarry fiue yeres before they spoke.

Augerona, the Goddesse of silence, vvas drawne vvith her finger vpon her mouth, showing in vvhat reuerence they ought to hold secrecie.

Alexander perceauing Hephes [...]ien had read a [Page] letter which his mother sent him, with his signet closed his lips.

Pompey suffered one of his fingers to burne, because he would not reueale the counsell of the Senate.

As the Viper is torne in sunder when shee bringeth forth her little ones, so secrets comming out of their mouths that are not able to conceale them, doe vtterly vndoe and ruine such as reueale them. Lactan.

VVe haue two eyes and two eares, but one onely tongue, and that so inclosed within the teeth and lips, betweene the braine and hart, seruing as their truth-man, hauing aboue it the instrument of all the sences, to the ende she put forth nothing, before she haue taken counsell, of the said sences her neighbours, & of the inward faculties of the soule, which are the vnderstanding and reason placed within the braine.

Zeno reproched a great prater, in that his eares were founded vpon his tongue.

VVine descending into the bodie, cause words to ascend.

Homer writeth, that Vlisses in his youth refrained from speech, vntill hee knew how to speake well.

In some cases silence is dangerous, as if any [Page] know of conspiracies against theyr countrey or King, or any that might greatly preiudice theyr neighbour, they ought to discouer it.

As wee must render account for euery idle word, so must we likewise for our idle silence. Ambrose.

Quaerit aquas in aquis, et poma fugacia captat

Tantalus: hoc illi garrula lingua dedit.

Non vnquam tacuisse nocet, nocet esse locutū.

Of Oath.

Defi. Oath is a perswasion or calling of God to witnesse that our assertions are iust, true, and honest; and of oathes some be lawfull, some vnlawfull: the lawfull oath is that which is taken before authoritie; the oath vnlawfull, is that which vainely and without occasion is vttered.

THat oath is vnlawfull, vvhich is made against dutie.

The oath which is honest, is a proofe of fidelitie, the violation whereof is impietie.

An oath is the foundation of iustice, & the truth of incertaintie.

It is better neuer to take God to witnesse, then to forsweare him in mockery. Lactan.

[Page]Nothing more then our credite, bindeth vs to performe, that which our necessity forceeth vs to promise.

Oathes doe not credite men, but men theyr oathes. Sopho.

He that deceiueth his enemy vvith oathes, giues a sufficient testimonie that hee feares him.

It becommeth a man to keepe inuiolate the oath which hee maketh to his aduersarie, although mishap cause him to yeeld vnto it.

Through neglect in our oathes keeping, we fill our soules full of lying.

If the pledge for iustice be disloyall, there is no trust in theyr oathes.

The greatest fault that can be in a Prince, is periurie.

Gods oath is the confirmation of hys promise. August.

The bare word of a Prince, ought to stand as an oath in lawe, and his faith as firme as an Oracle.

To sweare & forsweare, is a vice so hatefull, that slaues themselues iudge it worthy of punishment. Perian.

Hee is vnwise that putteth any confidence in the promise of a common swearer.

Hee that accustometh his mouth to manie [Page] oathes, procureth vnto himselfe many plagues for a punishment. Sigism.

As it is not necessary to credite the oath of an infidell, so it is not lawfull for a Christian to breake his vowe, although it bee made to a Sarazine.

From oathes & periurie, issues treason, that most pernicious plague of kingdomes and Common-weales.

Traytors bewitcht with periurie, feare not to betray themselues, so they may betray others.

Periuries are pursued euer vvith vnhappie effects, contrarie to the platformes of the faythlesse.

Hee that layeth his fayth in pawne▪ bindeth his safetie, his honour, and his soule also.

VVhere fayth is taken from oathes, [...]ustice is ruind, loue vvounded, and societie confounded.

God in his iustice chastens periurie, euen from the cradle to the graue.

Fauour gotten by periurie, is honor wonne by infamie.

Sinne is punished with repentance, but periurie with damnation. Quintil.

Vertue is neuer in the mouth where lauish oathes are resident.

[Page]Scarsitie of oathes is a most blessed barrennesse.

The oathes vttered in furie, in calmes are repented with teares.

VVicked mens oathes are written in water. Stobaeus.

Hee that hath beene often deceiued vvith oathes, will not rashly hazarde himselfe on protestation: and hee vvhich is wise by hys owne folly, is vnhappily made wise.

Fayth giues no honour to any oath, yet oathes broken, dishonour fayth.

To maintaine oathes, is to subborne blasphemie.

Fayth is the deuotion of the soule, and the redemption of the same. Ierom.

VVise men thinke more then they speake, and to sweare is the least part of their knowledge.

Solon tantam morum probitatem inesse hominibus oportere dicebat, vt non opus esset ligare iuramento.

Lycurgus eatenus amicis et familiaribus auxiliandum esse dicebat, vt interim periurium non admitteretur.

Of Doubts.

[Page]

Defi. Doubts are any incertainties, or irresolute opinions of things, whereby the minde is altogether vnsatisfied, and perplexed.

DOubt, beeing a frenzie of the soule, labouring to attaine the truth, confoundes it selfe in it selfe.

The hurts are boundlesse which commeth by doubts and incertainties.

To rest doubtfull in religion, is vvoorthie certaintie of high punishment.

As the light of resolution increaseth vertue, so the doubtfulnes of distrust hindereth happinesse.

There is nothing more troublesome then doubtfull thoughts. Archim.

Ignorance is the mother of doubts, and doubt the mother of irreligious opinions.

Doubt is contrary to fayth, and whatsoeuer is contrary to fayth, is cleane contrary to saluation.

Doubt proceeds frō ignorance, ignoraunce comes from brutishnes, and brutishnes from want of vertue or wisedome.

As doubts declare men to be bace minded, [Page] so courage and resolution erecteth Princes.

The Scriptures are sufficient to dissolue all doubts in religion, and not to beleeue them, is to perrish by them.

Three thinges chiefely discouer a doubtfull man, the first is, want of rule in himselfe, the second, want of resist against lusts, the third, want of wil to doe those things that are good.

By ouer-much trust in a mans owne vvit, the greatest doubts are commonly conceyued.

Doubtfull presumptions, prooue certaine confusions.

Loue is carefull, and misfortunes subiect to doubtfulnes. S. P. S.

VVant of wit breeds doubt, & doubt leaues good things vnfinished.

Doubtfull & melancholy minds, are cheered with musicke, but wise men with resolution.

Hee of necessitie must erre, that of force must be doubtfull.

There is no greater shame, then for a man to bee resolute in vvorldly actions; and yet wauering and doubtfull in the chiefe poynts of his religion.

Hee is vvoorthy to lyue alwayes in doubt, which doubts what no man else doubts, but [Page] he himselfe onelie.

To doubt or mistrust a man for his vvell meaning, is the very next way to cause hym change his minde into false dealing.

There is great doubt of that mans wisdom, which is too much ruled by the will of a vvoman. Mar. Aur.

To liue in doubt, is to liue in torment.

Hee that doubteth euery certainty, and admireth euery trifle, shall sooner be laughed at for his folly, then commended for his discretion.

Hee that doubteth of that thing which hee seeketh, shall neuer know when to finde that which he lacketh.

VVhat-soeuer is well doone, is aduisedlie done, but whatsoeuer is ill, is doubtfull.

Doubts chase away friendes, strengtheneth enemies, and slaundereth all men.

From small doubts spring boundlesse mischiefes.

The beginning of error is doubt, dreaming that our affects agree with the heauens.

Doubtfull custome without truth, is the oldest error.

Doubts are not ouer-come with violence, but with reason and vnderstanding.

VVhen doubts are knowne to bee doubts, [Page] resolution is better esteemed.

Qui dubitat, neganti est proximus.

Dubitatio cogitationem significat iniuriae.

Of Deniall.

Defi. Denyall is a refusall of any thing propounded, or an apostat backe-falling from a thing formerly affirmed, knowne, or taken.

TO denie principles, is to denie truths, and to denie truths is heresie.

To denie what wee feare or desire, is to dysproue our owne beliefes.

It is hard to denie to mourne, when nature commaunds vs to weepe.

He that denyes himselfe, denyes his ovvne vertues.

Vertue rather denies wealth, then to enioy it by ill meanes.

Cloudes cannot couer secrecies, nor denials conceale truths.

To deny the knot of marriage, is to breake the bond of saluation.

The strength of thunder, ouer-throweth high towers, and the back-slyding of apostataes, confounds soules.

Repentance is the scourge of pleasures past, [Page] and heedfull care the denier of ouer-much delight.

He that denyes compassion to the penitent, shall finde small fauour when hee himselfe asketh forgiuenesse.

VVrath blinds the eyes of iustice, & deniall blinds truth.

Counsaile confounds doubts, and dissolues false denials.

Denials make little faultes great, and truth makes great faults indifferent.

The denyall of truth, is a sicknesse of the soule, which can neuer be cured but by the shame of reason.

He which by deniall hath falsifyed his oath, shall hardly after recouer his credite.

There is no difference betweene a teller of vnprofitable newes, and a denyer of the probable and knowne truth.

There cannot be a greater folly, thē to trust him that will deny the truth for aduantage or promotion.

He getteth no profit, that denieth the truth in hope of reward.

VVise men esteeme many words & many lyes both a-like.

Hee that will instruct others in the truth, must neuer deny the truth himselfe.

[Page]The scourge of deniall, is not to beleeue any affirmation.

Common lyars neede more then common wits, els will theyr tales be found double.

He that lieth, (bearing the countenaunce of an honest man) by his outward shew of honestie, sooner deceiueth the ignorant, then many other, which seeme more vnhonest.

Hee that dare presume to make a lye vnto his Prince, will not spare to denie the truth before a meaner magistrate. Tho. Aqui.

To boast the deniall of truth, is more woorthy of punishment then to tell lyes.

Beleeue not him which to day telleth thee a lye of another body; for he will not stick to morrow, to tell a lie of thee to another man.

There is no greater signe of wickednes then open heresie.

A wicked soule is knowne by that it delighteth in, lyes and blasphemy.

He that obstinatly denyeth the truth before men vpon earth, wilfully refuseth his soules health in heauen.

He which denyes the motions of the flesh, makes good the diuinity of the spirit.

To keepe company with a notorious lyar, is a meane to make thy selfe suspected when thou tellest the truth.

[Page]There neyther is, nor can dwell any goodnesse in the mouth of a common lyer.

The man that through vse and custome denieth truth, and dooth (as it were) make an occupation of lying, shutteth hymselfe out from the company and presence of GOD, looseth his good name and credite amongst men, and most horribly ioyneth himselfe to the deuill; yeelding all his endeuours, to the furtherance of infernall seruice.

Contra negantem principia, non est disputandum.

Qui semel á veritate deflexit, hic non maiore religione ad periurium, quam ad mendatium perduci consueuit.

Of Repetition.

Defi. Repetition is a repeating or rehearsing againe of things past, beeing eyther forgotten, or needfull for present vse and commoditie; it is also an vpbrayding of good turnes, or a wearisome teadiousnesse.

TO repeate offences, is to make the committer ashamed of his faults.

Often to repeate one thing, is wearisome to the hearer, & troublesome to the teller.

[Page]Though the hearing of our sinnes repeated, be bitter, yet the perswasions to amendement is sweet.

Continually to vpbraide men with theyr misdoings, is the next way to make them become desperate.

God himselfe vseth to threaten vs, oftener then to smite vs. August.

Things oft repeated in memory, makes the memory more perfect.

As it is necessary to smite the yron beeing hote, so it is needfull to repeat in priuate our owne sinnes, before they proue odious.

To repeate offences with penitence, is a likelihood of amendement.

By waying the nature of things, wee iudge of things, and by hearing the repetition of goodnesse, we fall in loue therewith.

There can bee nothing so plainlie repeated, but it may be mistaken.

A wise man wil not haue one sinne twise repeated vnto him.

Vaine repetition is an occasion of dulnesse.

To repeate one thing often, beeing needlesse, is a signe of slender capacitie.

It is foolish presumption to repeate victorie before the field be fought.

It is requisite to know mens natures before [Page] we repeate theyr disgraces.

Time is the repeater of all things.

He which maketh repetition of his deceits, deserueth to be intangled by deceits.

The repetition of sinne, maketh known the excellencie of vertue.

It is the propertie of fooles and children, often to repeate prophecies.

Though it be a fault generall for all men to sinne, yet very few can endure to heare theyr sinnes repeated.

The things that are most skant to bee gotten, are most deere of price, and the thinges sildome spoken of, are most desired.

The best garments growe olde with often wearing, and strange reports waxe stale with too much telling.

VValls are saide to haue eares, when needlesse repetition hath too much tongue.

The often repeating of our faultes, to our selues in priuate, cause more care in our actions publique.

VVee must be content to heare vvhat wee would not, when we forget our selues, & doe that which we should not.

Good examples cannot too often be repeated, if we purpose to profit by them.

The often repeating of an iniurie receiued, [Page] makes manifest that the fact is not freely forgiuen.

It is more commendation for a man to bee silent, then to make repetition of hys good deedes performed. Aurel.

Too much of any thing, changeth the nature of euery thing.

Fire were not to be counted fire, if it vvanted heate, nor vertue to be knowne vvithout repetition.

Qui vetera argumenta verbis nihil mutatis repetunt, auditores fastidio enec [...]nt.

Non vnum hodie, cras aliud, sed semper idem▪

Of Offence.

Defi. Offence is any iniurie or indignitie offered, eyther in speech or act; whereby eyther life, or reputation, is called into hazard, making the world in doubt of theyr vertue.

VNiust offences, may escape for a time, without anger, but neuer vvithout reuenge.

It were better for a man openly to bee hurt with his enemies sword, then secretly to bee wounded with euill speeches.

Of little medling, commeth much rest, and [Page] of licentious talke, oft-times ensueth much vnquietnesse.

There is no sufficient recompence for an vniust slaunder. Quintil.

A fault once excused, is twise committed.

A false report is a wilfull lye.

Light heads, and sharp wits, are most apt to inuent smooth lyes.

VVhen the tongue babbles fondly, it is a token that the hart abounds foolishly.

The tongue of the wicked, ceaseth not to speake ill of the righteous.

It is a double offence, to offende a foole in his follie.

As a Traytor that clippeth the coyne of his Prince, maketh it lighter to be waied, but neuer the worse to be touched; so he that by sinister reports seemeth to impaire the credite of his friende, may make him lighter among the common sort, (who by weight are often times deceiued) but nothing impaireth his good name with the vvise, who try all golde by the touchstone.

If thou speake what thou wilt, thou shalt heare what thou wouldest n [...]t. Bias.

The greatest barkers are not alwayes the shrowdest byters, and it is farre easier vvith words to obtaine the victory, the with deeds [Page] to attaine the conquest.

To a vertuous minde, an iniurious vvorde doth more hurt then the wound of a sword.

The next way to liue in honour & die vvith praise, is to be honest in desires, and to haue a tongue well corrected.

In the body of man, the most necessarie member is the hart, the goodliest instrumēts are the eyes, the parts most delicate are the eares, and the thing wherein most danger is, is the tongue. Thales.

Brute beasts haue teeth to deuour, but men haue tongues to defame.

Nature teacheth vs to speake wel, but vvisdome teacheth to speake in fit time.

Epimenides the painter, after his return from Asia, being enquired of newes, aunswered, I stand here to sell pictures, not to tell tidings.

There is no better phylosophy, then for a man to learne silence.

The Licaonians had a law, that if any stranger should enter discourse with the mistresse of the house, hee should for his offence haue his tongue cut out.

The authors of offences and iniuries, are lyars. Plutar.

Iulius Caesar beheaded one of his Captaines, for de [...]aming his hostesse.

[Page] Aurelian seeing a young man in the streete drawing his Mistres by the sleeue, caused his hand to be cut off.

Amongst the Romaines it was held a great infamie, for a man to praise the good wife of the house.

Detractions rather incite then chastice subiects.

Such is the impunity of euil tongues at this day, as they neyther spare good Princes, nor good people.

The eyes, hands, and feete, ought not so soone to be subiect to the penalty of the law, as the tongue; because they are members for common vse; but the tong, the instrument of vanity and villany.

VVhere there is any hope of amends to be looked for, there the first offence deserueth pardon.

A small offence, being often renued, dooth worke some greeuous displeasure in the end, to the committer thereof.

The offender feareth the law, but the innocent feareth fortune.

VVhere offences of the best are neuer pardoned, the worst will amend for feare of extreame punishment.

The Lideans punished detractiō with death.

[Page]Nihil est tam insigne, nectam ad diuturnitalis memoriam stabile, quam id in quo aliquem offenderis.

Cic.

Nulla tanta potentia est in quam non irruat iniuria.

Seneca.

Of Accusation.

Defi. Accusation is the attaindure or challenge of any partie in a doubtfull matter, and may be imployed, both in the good and euill part, sometimes proceeding from an honest passionate zeale, and sometimes from the defects of further malice.

HE that accuseth another, must looke that hee be not guiltie of the same fault himselfe.

Spyes and accusars, are necessary euills in a Common-wealth.

Persit vertue, terrifieth an accuser, indifferent vertue whets him on.

VVhosoeuer presently giues credite to accusations, is eyther wicked himselfe, or very childish in discretion.

Things growne full, grow out of frame, and accusation beeing at the highest, eyther resteth, or declineth.

[Page]Great accusations haue hard beginnings, both through theyr owne debates, and theyr inuentors.

In states that are accused of greatnes, father and sonne, are neuer a like fortunate.

If greatnesse could keepe vvhat it gettes, it should neuer be accused of infortunes.

VVe accuse nature of prodigality, to spend in one age what should serue for two.

VVee oppose accusations against Fortune, least she should burst with presumption.

Other mens sinnes accuse our consciences of frailety.

Too many Kings, breed factions in a countrey; and great members accuse weak heads.

Ambitious men raisde once to dignity, accuse afterward all other estates of insufficiencie.

Courts are neuer barren of accusations, nor accusers of eares, euen the eares of the greatest.

Flattery, the nurse of vice, is the mother of false accusation, but zeale, of iust appeales.

Youthfull counsaile, priuate gaine, and partiall hate, accuse kingdoms of short continuance.

VVarres pretending publique good done for spight, vvorke most iniustice; for they [Page] bend theyr accusations against the mightiest persons.

Kings, because they can doe most, are in accusation the worst, though they runne into ills by compulsion.

Great men too much gra [...]st, vse rigor, and accuse humility of dulnes▪

Minions too great in power, accuse Kings too weake to rule.

Hee that accuseth himselfe, is a iust man. Chrisostom.

Good must not be drawne from Kings by force, nor accusation by threats.

Fooles weepe when great men are accused, as pittying the fall of honor.

Hee that accuseth himselfe, and afterwards aunswereth not, tempteth God. August.

Generall calamity, accuseth Princes of generall imbecility.

It is danger to accuse a wicked man. Demo.

VVhen great men are accused & condemned, guiltie vassailes are hopelesse and desperate.

No man may bee both the accuser and iudge. Plut.

Princes indangered, seeke theyr peace by any meane, & priuate persons iniured, seeke reuenge many times by false accusation.

[Page]The greatest wrongs that euer vvere effected, were then performed, when Princes feared to fall by surmize, or accusation.

The accused is not guilty, vntill he be conuicted. Lactan.

Leontius the Emperour, after hee had put Iustinian to flight, caused two of his tale-bearers to be burned.

Ex defendendo, quam ex accusando, vberior gloria comparatur.

Accusator nocere, monitor prodesse reprehendendo studet.

Of Slaunder.

Defi. Slaunder is a part of enuie, and euerie whit as vile and dangerous; it is the superfluitie of a cankred hart, which inraged with choller, after an iniurie receaued, or after some report thereof, wanting other meanes of reuenge, dooth with slaunderous and reprochfull speeches, giue testimonie of his hate and malice.

FOule-mouthed detraction, is his neighbours foe.

The nature of a slanderer, is to call all things into question, and to approue nothing.

[Page]VVe kill hurtfull Vipers if we spy them, but we nourish slaunderers till they kill vs.

Slaunder, lying, and flatterie, are sworne companions together.

As Rats and Mise eate & gnaw vpon other mens meat, so the slaunderer eateth & gnaweth vpon the life and flesh of other men.

A tale vnaptly told, may be depraued.

He is a lothsome wretch, & worthy shame, that vvrongs his louing friend behinde his backe.

He that hurteth his neighbour by his tong, woundeth his owne soule by his words.

They that speake euill, and slaunder the dead, are like enuious dogges, which bite and barke at stones. Zeno.

The corrupt hart breaketh out by the lewd tongue, and such as speake euill by all men, are monsters amongst good men.

VVhosoeuer vseth to listen much to misreport, deserueth eyther to loose his hearing or his eares.

A common slaunderer, striuing to bring other men into hate, becoms odious himselfe.

Slaunder may blemish truth, but truth will discouer slaunder.

Beleeue not euery report, neyther be thou mooued by vaine suggestions, least through [Page] light trust thou loose friends, or vvhich is more bad, be counted a foole.

There are three sorts of man-slayers, they which kill, they which hate, and they which detract.

Itching eares doe swallow many wrongs.

Hee that trusteth to lewd tongues, is eyther swolne with hate, plagued vvith enuie, consumed with thought, endangerd by reuenge, or lost in hope.

Nature hath giuen vs two eares, two eyes, and but one tongue; to the ende wee should heare and see more then we speake.

Though the tongue be but a small member, yet it many times doth more hurt then the whole body besides. Pittichus.

A good tongue is the best member, and an ill tongue is the vvorst member that a man may haue.

Keepe thy friend and keepe thy tongue, for few words couereth much vvisedome, and a foole being silent, is thought wise.

Diuersitie of meates hurt digestion, and changeablenes of reports beget slaunder.

Long promises are figures of crueltie, and large slaunders, the signes of great enuie.

The armes of Princes stretch farre, but the scandall of report endureth from generation [Page] to generation.

Slaunder offends the liuing, & gnawes vppon the dead.

The slanderer doth euer vniustly accuse, & ought to be punished in the same sort as the party accused should haue beene, if the accusation had been found true.

Slaunderers in auntient time, haue beene marked in the fore-head with a hote yron.

The slanderer is compared vnto him which bloweth the powder that flasheth into hys owne eyes, and hindereth his seeing. Greg.

Detraction is the poyson of frendship. Aug.

Patience is tryed by detraction.

Apelles, after he had escaped a false slaunder, hee thus by his Art described her in a table painted. Hee pictured a Iudge with the eares of an Asse, hauing on the one side two Ladies, Ignorance and Suspition; before him false Accusation, with a countenance full of furie, holding in the left hande a burning torch, & with his right hand pulling a young man by the haire, who lifted vp his eyes and hands to heauen; neere vnto him, was a man looking pale, earthly, and a squint, which was Enuy; two damsels folowed false Accusation, named Treason and Deceit; behind whom stood a Lady wayling and mourning, called [Page] Repentance, which fastened her eyes vpon a very fayre Lady, called Truth: declaring by this, that vvee ought not lightly to beleeue euery accusation & slaunder that is brought vnto vs.

Aut in infamia, vulneribus aut morte desinit calumnia.

Detractor vno verbo tres simul iugulat homines, seipsum, a [...]sc [...]ltantem, et eum cui detrahit.

Of Scoffing.

Defi. Quips or scoffes, are deprauings from the actions of other men, they are the ouerflowings of wit, and the superfluous skummes of conceits.

TO play the scoffing foole well, is a signe of some wit, but no wisedome.

All kinde of mockery ought to be shunned, which is a reproch couered with some fault, and which accustometh the mocker to raile and lye, and mooueth more then an iniurie, when it proceedeth from a will to outrage & a malice without necessity.

An Adder keeps his venome in his taile, but the poyson of a scoffer is in his tongue.

VVhat is sweet in the mouth, is bitter in the [Page] stomack, and scoffes pleasant in the eare, are harsh to the best vnderstanding.

Tis too late to preuent ill, after ill committed, or to amend vvrong, after indignitie receaued.

A fault wilfully committed by scoffing, can not be amended by repentance.

Hee that mocks a vvise man with flatterie, mocks himselfe with insufficiencie.

Scoffes haue no reward but disdaine, nor prayse, but ill imployment.

To haunt the company of scoffers, is to be stained with scoffes.

Scoffes without feare, proceed of folly.

To mocke the man which loues vs, is monstrous villany.

Good and euill follow one another, so doe scoffes and hatefull estimation.

It is a good horse that is not subiect to stū bling, and hee is a happy man that lyues free from idle tongues.

The least man can doe some hurt, and the obscurest tongue can disparage.

He which most scoffeth, shall be most scoffed at for his reward.

To iest is tollerable, but to doe harme by iests, is insufferable.

Tis better to doe well then speake well, but [Page] easier to reprehend then to amend.

The best reputed wit for quipping, may be graueld by a wit more sharp, though lesse esteemed.

One VVoolfe will not make warre against another, neyther will one scoffer contend in scoffes willingly with another; but when they doe, it proues eyther fatall or witty.

He which is improuident whom he scoffes, cannot but be mockt home, vvith misaduenture.

There are more mockers then vvell meaners, and more foolish quips, then good precepts.

Mocking is an artificiall iniurie.

The fairest beauty may prooue faulty, and the wittiest scoffe ridiculous.

It is better to play with eares then tongues, for the one heares, but the other bites.

It is better to haue an open enemie, then a priuate scoffing friend.

It is better to be borne foolish, then to imploy wit vnwisely.

The losse that is sustained with modestie, is better then the gaine that is gotten with impudencie.

It is good to hold an asse by the bridle, and a scoffing foole at his wits end.

[Page]To be accounted a noble mans iester, is to be esteemed a mercinary foole.

Hee that makes an ordinary vse of scoffing, shall neither be well thought of in his life, nor finde happines at his death.

Qui pergit, quae [...]t dicere, quae non vult audiet.

Paruanecat morsu spatiosum vipera taurum,

Acane non magno saepe tenetur aper.

Of Phisicke.

Defi. Phisicke is that naturall Philosophie which tendeth to the knowledge of man, and those causes which concerne the health and good estate of his body.

PHisicke is a continuall fountaine or spring of knowledge, by vvhich vvee maintaine long life.

Hipocrates made certaine Phisitions sweare that they should not bewray the secret and hidden faults and euils.

The sicke man desireth not an eloquent Phisition, but a skilfull. Seneca.

VVee begin to be sicke as soone as wee be borne. August.

The infirmity of the body, is the sobriety [Page] of the minde. Ambr.

The strength of the body is the weakenes of the mind, and the weakenes of the body the strength of the soule. Hierom.

All kindes of diseases are not in Phisitions bookes. August.

Delicate fare is the mother of sicknes.

Phisicke rightly applyed, is the repayre of health, and the restitution of a weake or decayed nature.

Next vnto the glory of God, vve ought to regard the profit of the Common wealth, and then philosophy, vvhich is phisicke, nothing being more commodious.

Phisick being rightly vsed, is an art to finde out the truth both of diuine & humaine beginnings.

The scope of phisicke, is to glorifie God in the workes of nature, teaching men to lyue well, and to helpe their neighbours.

A pratling Phisition, is another disease to the sicke man.

Vnskilfull Phisitions, flatter griefe, til griefe become desperate.

The Orator doth not alwaies perswade, nor the Phisition cure. Arist.

The temple of Aesculapius, was in the olde time builded without the Citty.

[Page]To know the vse of phisick is sweete, but to tast it, is vnsauery.

It is requisite that hee be tormented vvith paine, vvhich may and vvill not be eased by phisick.

Death holdeth a sword against our throats, and phisicke a preseruatiue of health to our harts.

Death is most desired of them that bee miserable, and phisicke most esteemed of them that be mighty.

The cōforting of griefe, is phisick to maintaine griefe.

They that be sound themselues, are more ready in counsaile, thē skilfull in knowledge, to prescribe rules of phisick to the sick.

As a blind man cannot see the fault of anothers eyes, so an vnskilfull Phisition cannot perceiue the defects of the body.

To take phisicke when the disease is desperate, is to desire the Phisition, to help to consume our substance.

Medicines be no meate to liue by.

The patient vnrulie, maketh the Phisition more cruell.

The thiefe is commonly executed that killeth but one man, and the Phisition scapeth, that killeth a thousand.

[Page]Phisitions often-times, doe vse vnder the showe of honey, to giue theyr patients gall; and by this meanes preserue theyr health: vvhereas if they vvent plainly to worke, the sicke vvould neuer take that vvhich vvere wholesome, if not lothsome.

The number of Phisitions, is in the increasing of diseases.

Great varietie of medicines, dooth no good at all to a weake stomack.

Hipocrates, aboue all other things, recommendeth to a Phisition that hee should well aduise himselfe, if in plagues & ordinarie diseases, hee found nothing which was diuine; that is to say, whether the hand of God were not the proper causes of the sicknesse, of the party diseased.

Sicknes is not to be prouoked vvith phisick, except the disease be most dangerous & vehement. Plato.

At thys day, most of the Almaines and Zwitters, refuse phisick, and cure theyr diseases with good and spare dyet.

Some haue compared those vvhich vse often to take phisick, to them vvhich driue the Burgesses out of the Cittie, to place strangers in their roome.

It is recorded, that the Romaines were sixe [Page] hundred yeeres together vvithout Phisitions.

Phisitions are happie men, because the sunne makes manifest vvhat good successe soeuer happeneth in theyr cures, and the earth buried what fault soeuer they committed. Nicocles.

Aegri, quia non omnes conuales [...]unt, non id circo nulla medicina est.

Cic.

Dat Galenus opes et Iustianus honores.

Ex alijs paleas, ex istis colligegrana.

Of Paine.

Defi. Paine, aduersitie, or perturbations, are but affections and inclinations which come frō our will, corrupted by the prouocations & allurements of the flesh, and which wholly resist the diuine nature of the reasonable part of the soule, fastening it to the bodie with the nayle of discontentment.

PAine is alwayes a companion of pleasure, and danger the hand-mayde attending on delight.

To trouble a troubled man, is to redouble his paine.

VVhere aduersities flow, there loue ebbes; [Page] but frendship standeth stedfast in all stormes.

Prosperity getteth friendes, but aduersity trieth them.

Miserie is a malady that ought to haue no respect of medicine, & where necessity doth breede a sore, foolish is that patient if hee make doubt to accept of any salue.

In paine and iudgement, the qualitie vvith the quantitie must be considered.

It is lesse euill to suffer one, then to resist many.

The greatest myserie that may be, is to fall into vnknowne misery.

The vses of pleasure, are set amongst sharpe pricking thornes, of care and disquiet.

Misery can neuer be so bitter, as eternall felicity is pleasant. Erasmus.

Danger alwayes attendeth at the heeles of pride and ambition.

Aduersity quickneth our sleepy spirits; by prosperity wee learne but ignorance, but by aduersity we are taught knowledge.

Misery and life are two twinnes, which increase, are nourished, & liue together. Menā.

Hee cannot rightly iudge of pleasure, that neuer tasted payne.

He deserueth not to possesse hys desire, that is faint-harted in prosecuting his purpose.

[Page]As no fortune can dismay him that is of a couragious minde, so no man is more wretched, then hee that thinkes himselfe to bee vnfortunate.

In the time of calamity, most men are more sory for that their enemies can speak of their distresse, then for the paine they endure.

He bears his misery best that hideth it most.

Aduersities happening to good men, may vexe the minde, but neuer change their constancie.

As the most pestilent diseases do gather vnto themselues all the infirmitie where-vvith the body is annoyed, so doth the last miserie embrace in the extreamitie of it selfe, all his formermer mischieses. S. P. S.

The iust man is better reformed by the proofe of afflictions, then power of pleasure.

Patience breedes experience, experience hope, and hope cannot be confounded.

The paine of death is sin, the payne of conscience, sin, but the paine of hell is eternall.

The payne of the eye, is lust, the paine of the tongue libertie, and the paine of both repentance.

Misery is full of wretchednesse, fuller of disgrace, and fullest of guilines. S. P. S.

The sight of misery, maketh the sence of [Page] felicitie more euident:

Calamities which often fall in a Commonweale are cause of greater comforts.

He suffers double punishment, that hath his paines prolonged.

Hee findes helps in aduersitie, that sought them in prosperitie. Quintil.

Not to know our misery, is to liue without danger.

The remembrance of pleasures past, agrauates the paines that are present.

A fauning friend in prosperitie, will proue a bitter foe in aduersity.

Hee that lendeth to another in time of prosperity, shall neuer want helps himselfe, in time of aduersitie.

It is hard in prosperitie▪ to knovv vvhether our friends doe loue vs for our ovvne sa [...]es, or for our goods; but aduersitie prooues the disposition of mens mindes.

Vt secunda moderaté tulimus, sic non solum aduersam, sed funditus euersam fortunam for [...]iter ferre debemus.

Nullus dolor est, quem non longinquitas temporis minuat at (que) molliat.

Cicero.

Of Teares.

[Page]

Defi. Teares or sorrow, is a griefe or heauines for things which are done and past, they are the onely friends to solitarines, the enemies to company, and the heyres to desperation.

TEares are no cures for distresse, neyther can present plaints ease a passed harme.

There is no sovver but may bee qualified with sweet potions, nor any dolefull maladie but may be allayed with some delightful musicke.

Teares craue compassion, & submission deserueth forgiuenes. Greg.

The violence of sorrow is not at the first to be stryuen withall; because it is like a mighty beast, sooner tamed with following, then ouerthrowne by withstanding.

VVoe makes the shortest time seeme long. S. P. S.

VVomen are most prone to teares, & haue them soonest at commaund. Eurip.

Sorrowe bringeth foorth teares, as a tree bringeth foorth fruite.

That griefe is best digested that brings not open shame.

[Page]Bury the dead, but weepe not aboue one day. Homer.

Teares are the signes of penitence.

VVe shall sooner want teares, then cause of mourning in this life. Seneca.

Sorrowes concealed, are more sower, and smothered griefes, if they burst not out, will breake the hart.

The hart that is greatly grieued, takes hys best comfort when hee findes tims to lament his losse.

Teares are the vnfittest salue that any man can apply for to cure sorrowes.

Teares and sighes declare the hart to bee greatly grieued.

A teare in the eye of a strumpet, is like heat drops in a bright sunne-shine, and as much to be pittied as the weeping of a Crocodile.

Of sorrow and lamentation, commeth watching and bleared eyes.

It is better to waile at the first, then to weep at the last.

Teares are the badges of sorrow. Archim.

Passion is a most combersome guest to it selfe. S. P. S.

Deepe conceited sorrowes are like to Sea-Iuie, which the older it is, the greater roote it hath.

[Page]Passions are like the arrovves of Cupid, which if they touch lightly, proue but toyes, but once piercing the skin, they proue deepe wounds.

As the hotest thunders are not alwaies quē ched with raine, so the deepest griefes are not alwaies discouered with teares.

VVhere the smallest show of teares is, there is oft-times the greatest effect of sorrow.

Teares in many ease the grieued hart; for griefe is like to [...]re, the more it is couered, the more it rageth. Plutar.

Humble teares put the accusor to silence, ouer-come the inuinsible, & pacifie the displeased.

Great is the vertue and povver of teares, vvhich tye the hands of the omnipotent, pacifie the rage of an aduersary, appease the ire of the Iudge, & change his minde from vengeance to mercy.

Teares are the fruits of passion, the strength of women, the signes of dissimulation, the reconcilers of displeasures, and the tokens of a broken hart.

Teares are the foode of the soule. Basil.

There are in the eyes three sorts of teares, the first of [...]oy, which in old men shew theyr kindnesse; the second of sorrow, vvhich in [Page] wretched men shew theyr misery; the thyrd, of dissimulation, which in women shew their nature.

Lay thy hand on thy hart when thy vvife hath the teare in her eye, for then shee intendeth eyther to found thee, or to finck thee.

VVhen griefe doth approach, if it be small, let vs abide it, because it is easie to be borne, but if it be grieuous, let vs beare with it, because our glory shall be the greater.

Care not for sorrow, it will eyther dissolue or be dissolued.

How miserable is that griefe, vvhich can vtter nothing in the torment.

Men take a certaine pleasure in weeping, when they lament the losse of theyr best beloued friends.

Solon hauing buried his sonne, dyd vveepe very bitterly, to whom when one sayde, hys teares were all in vaine; for that cause, quoth he, doe I weepe the more, because I cannot profit with weeping.

He hath a hard hart that neuer lamenteth, and his hart is effeminate, that sorroweth too much for the death of his friends.

Too much sadnesse in a man, is as much to be condemned, as ouer-much boldnesse in a woman is to be despised.

[Page]By the Lawe of the twelue tables at Rome, all weeping & funerall teares are sharply forbidden.

Lepidus by a long griefe conceiued of the misbehauiour of his wife, shortned his owne dayes.

To lament with tears the follies of our former life, is profitable, but to grieue too much for worldly losses, is a signe of foolishnesse.

Per lachrymas argumentū desiderij quaerimus, et dolorem non sequinum sed ostendinus: nemo enim sibi tristis est.

Curae leues loquitur, ingentes stupent.

Seneca.

Of Neighbors.

Defi. Neighbours are those in whom wee find towards vs the greatest bonds of charitie, and not as it is vulgarly taken, thē that liue neere about vs.

THe greatest loue in vs, next vnto God, ought to be loue towards our neighbors.

VVhatsoeuer duties wee performe in kindnesse towards our neighbours, wee performe vnto God.

Loue is the first foundation of marriage, & coniunction of neighbourhood.

[Page]The end of a mans being, is the glory of his Creator, and the loue of his neighbour.

Neighbours are our likes or similitudes, and our duties to them is charitie, and loue equal with our selues.

The loue of neighbours appertaines mightily vnto saluation.

The loue of neighbours, binds vs from vnlawfull actions.

The loue of neighbours binds vs to the vse of vertue.

Men are not borne for themselues, but for their country, parents, and neighbours. Cic.

All things on earth are created for men, and men created to worshyp God, and ayde one another.

VVhosoeuer will follow nature, must loue his neighbour, and maintaine societie.

That man liueth most happily, that lyueth least his owne, and most his neighbours.

He which liueth to himselfe onely, seperats profit from honestie.

Themistocles selling certaine land, made it be proclaimed that it had a good neighbour. Plutarch.

No man may slaunder or lye for his profit, because such gaine is his neighbours indignitie.

[Page]Dutie and profit are two distinct things, & seperated, belonging to our neighbours and our selues.

VVe must esteeme our neighbours loue, as deerely as the purest gold.

It is more praise-woorthy to releeue one neighbour, then to kill many enemies.

VVe must frame all our actions to the glory of God, to the loue of our neighbors, and to the profit of the Common-wealth.

The tydings of a badde mans buriall, comes neuer too soone to the eares of his neighbor.

The enuie of a bad neighbour, is worse then the sting of a serpent.

He that lyues alone, liues in danger, societie auoydes many perrills.

Gold is proued in the fornace, and a neyghbours loue tried in time of trouble.

That neighbour is to bee well thought of, which is ready in good will to helpe according to his power.

A rolling stone neuer gathers mosse, nor a fickle minded man, loue amongst his honest neighbours.

A flattering neighbour is a certaine enemy, but a faythfull friend neuer dissembles.

The loue of neyghbors is the strongest pyllar to support the Common-wealth.

[Page]He is carelesse and vncharitable, which will play at Cardes whilst his neighbours house is burning.

Good turnes doone to vnthankfull neyghbours, is like water poured into open siues.

Necessity ingendereth in a man vvarre against himselfe, and malice to hurt his neighbour.

Vt in re rustica non satis est, teipsum bonum esse colonum, sed magni refert, cuiusmodi habeas et vicinum; Sic in vita non satis est, si teipsum integrum virum praestes, sed refert cum quibus habeas consuetudinem.

Nunc ego illud verbum experior vetas; aliquid mali esse propter vicinum malum.

Plau.

Prouerbs.

Defi. Prouerbs are the onely sententious speeches of autentique Authors, or the vsuall phrases begot by custome.

A Little streame serueth to dryue a lyght Myll, a small summe will serue to pay a short reckoning, & a leane fee is a fit reward for a lazie Clark.

Perfit felicitie is the vse of vertue. Arist.

Bitter wordes proceedes rather from a foe [Page] then a friend, & sooner from an ill mind then from a good meaning.

It is a great shame for any man to reprooue those faults often in another, which hee neuer seeketh to reforme in himselfe.

He that desireth to make a good market of his ware, must watch opportunitie to open his shop.

VVhere the foundation is weake, the frame tottereth, and where the roote is not deepe, the tree falleth.

VVhere the knot is loose, the string slyppeth, and where the water is shallow, no vessell will ride.

VVhere sundry flyes bite, the gall is great, and where euery hand fleeceth, the sheepe goe naked. Demost.

Loue is the refiner of inuention.

Bare words are no lawfull bargaines.

Poeticall fictions will not bare out folly, nor the quirks of the law excuse apostacie.

Questions are sooner propounded then answered, and demaunds in fewe wordes, scant absolued with many.

One Swallowe brings not a Sommer, neyther is one perticuler example, sufficient proofe for a generall precept.

VVhite siluer drawes blacke lines, fire is as [Page] hurtfull as healthfull, and water is as dangerous as commodious.

Credit ought rather to be giuen to the eyes then to the eares.

VVhere many wordes are spoken, truth is held in suspition. Stobaeus.

He that goeth a borrowing, goeth a sorowing.

A friend in the Court, is better then money in thy purse.

Hee gyues twise that giueth quickly.

He that spareth to speake, spareth to speed.

Seruice willingly offered, is commonly refused and suspected.

A mans owne manners doth shape him eyther good or bad fortunes.

A neere friende, is better then a farre dwelling kinsman.

Anger is the cradle of courage.

A noble cause dooth much ease a greeuous case. S. P. S.

Feare breedeth wit.

Ease is the nurse of poetry.

If the body be ouer-charged, it may be holpen, but the surfit of the soule can very hardly be cured.

The height of heauen is taken by the staffe, the bottome of the sea sounded with Leade, [Page] and the farthest Coast discouered by compasse.

He that talketh much and doth little, is like vnto him that sayles with a side vvinde, and is borne with the tide to a wrong shore.

It is hard to bring inward shame to outward confession. S. P. S.

Eagles [...]ye alone, and they are but sheepe that alwaies flock together.

The meane man must labour to serue the mighty, and the mighty must study to defend the meane.

Standing streames gather filth, and flowing riuers are alwayes sweet.

He that holds not himselfe contented vvith the light of the sunne, but lyfts vp his eyes to measure the brightnes, is made blind.

He that bytes of euery weede to search out the nature, may light vpon poyson, and he that loues to be sifting of euery cloude, may be smitten with a thunder-stroke.

Blazing marks are most shotte at, glittering faces chiefel, marked, looking eyes, haue liking harts, and liking harts may burne in lust.

A wanton eye, is the dart of Cephalus, that where it leueleth, there it lighteth, & vvhere it hits, it woundeth deepe.

It is hard to driue the corruption out of the [Page] flesh which is bred in the bone, & where the roote is rotten, the stocke can neuer be newe grafted.

In little medling lyeth much rest.

Discipulus prioris posterior dies.

Dulce bellum inexpertis.

Of Sentences.

Defi. Sentences are the pithy & sweete flowers of wit, compiled in a ready & deliuer braine, and vttered in short and elegant phrases.

PIdgions after byting fall to bylling, and pretty quips are messengers of pretty pastimes.

Sweet meate hath commonly sower sauce, and pleasant mirth is accompanied vvith the traine of lothsome sorrowes.

Depth of wisedom, height of courage, and largenes of magnificence, get admiration.

Truth of worde, mee [...]nes, curtesie, mercie, and liberality, styr vp affection. S. P. S.

There is no man [...]odainly excellent good, or extreamely euill, but growes eyther as he holds himselfe vp in vertue, or lets himselfe slide to vice.

It is as badde a consequence to call a King proude for his treasure, as a begger humble [Page] for his want.

It is better to deserue euerlasting fame with noble Fabius, which saued his Country vvith delayes, then to perrish with shamefull Callicratides, which lost a goodly fleet of the Lacedemonians through his ouermuch hast.

Cunning to keepe, is no lesse commendable, then courage to commaund.

The court of affection, is held by the racking steward Remembrance. S. P. S.

It profiteth little for a man to compasse all the worlde by wit, and to destroy himselfe for want of wisedome.

As lyfe without learning is vnpleasant, so learning without vvisedome is vnprofitable.

It is an auncient custome amongst vanities chyldren, not to honor him that to the common wealth is most profitable, but to reuerence him, who to the Prince is most acceptable.

Thinke with consideration, consider with acknowledging, & acknowledge with admiration. S. P. S.

Hee properly may be called a man, that in his behauiour gouerneth himselfe like a man, that is to say, conformable vnto such things as reason willeth, and not as the motions of sensualitie wisheth.

[Page]There is no man so iust, nor of so cleane a iudgement, that dooth not shewe himselfe fraile in matters which touch his owne interest.

Examples of the dead that were good, doe profit men more to liue vvell, then the counsaile of the wicked that be lyuing, doe interre and bury all those that are now aliue.

Farre better it is to be a tennant of libertie, then a Land-lord of thrall.

Hee that makes himselfe a sheepe, shall bee eaten of the VVolfe.

Too much familiarity breeds contempt.

He that looseth fauour on Land, to seek fortune at Sea, is like him that stared so long at a starre, that he fell into a ditch.

Small helps ioyned together, wax stronger.

He is vnworthy to be a maister ouer others that cannot master himselfe. Phocion.

A maister ought not to bee knowne by the house, but the house by the maister.

A busie tongue makes the minde repent at leysure.

By repentance vvee are drawne to mercie, without vvhose vvings wee cannot flye from vengeance.

VVhere the demaund is a iest, the fittest aunswere is a scoffe. Archim.

[Page]Tis better to doe well then say well.

Tis pleasant to play but displeasant to loose.

VVhen doggs fall a snarling, Serpents a hissing, and women a weeping, the first meanes to bite, the second, to sting, and the third to deceiue.

VVhere sinne is supported by authoritie, men grovv worse and worse, and vvhere punishment is restrained, there insolency commaundeth the lawes.

A good VVoolfe will neuer hunt too neere his owne denne.

To know, and not be able to performe, is a double mishap.

Such as be borne deafe or blind, haue commonly their inward powers the more perfit.

Hee that helpeth an euill man, hurteth him that is good. Crates.

VVhē that thing cannot be done that thou wouldest, then seeke to compasse that which thou knowest may be brought to passe.

Contempt is a thing intollerable, for asmuch as no man can thinke himselfe so vile, that he ought to be despised.

Suddaine motions and enforcements of the minde, doe often break out, eyther for great good, or great euill. Homer.

Many men labour to deliuer themselues [Page] from contempt, but more study to be reuenged thereof.

The eye can neuer offend, if the mind wold rule the eye.

Fame shall neuer profit the wicked person, nor infamy hurt the good.

It is more easie to allow wise counsaile then to deuise it.

Men ought as vvell to be thankfull for that vvhich they haue not, as they haue cause to giue thanks for that which in their own possession they haue in keeping.

As things fall out, so doth the common sort iudge, esteeming things fondly, by the euent, and not looking on the cause.

Negligence in priuate causes, are very dangerous.

Solitarines is the sly enemy that doth most seperate a man from doing well. S. P. S.

He that mindeth to conquer, must be carefull.

Money borowed vpon vsury, bringeth misery, although for a time it seeme plesant.

For a short pleasure, long repentance is the hier. Xenocrates.

Priuate losse may be holpen by publique paines.

Immoderate vvealth causeth pride, pride [Page] bringeth hatred, hatred vvorketh rebellion, rebellion maketh an alteration, and changeth kingdoms.

The kinde of contemplation that tends to solitarines, is but a glorious title to idlenes.

Liking is not alwayes the child of beauty.

Iealousie is the harbinger of disdaine. S. P. S.

All is but lip-wisedome that wants experience.

VVho will resist loue, must eyther haue no wit, or put out his eyes. Prologenes.

Loue is to a yeelding hart a King, but to a resisting, a tyrant. S. P. S.

Shee is not worthy to be loued, that hath not some feeling of her owne worthines.

Feare is the onely knot that harteneth a tyrants people to him, which once being vntied by a greater force, they all scatter from him like so many birds, whose cages are broken, S. P. S.

Ambition and loue can abide no lingering.

Grosse capacities, for that theyr ordinarie conceit draweth a yeelding to their greater, haue not witte to learne the right degrees of duty. S. P. S.

No [...]hraldome to the inward bondage.

The right conceite of young men, is that they thinke they then speake wisely, vvhen [Page] they cannot vnderstand themselues.

He that wil needs stirre affections in others, must first shew the same passion in himselfe.

Things lost by negligence, must be recouered by diligence. Myson.

As rewards are necessary for well-dooers, so chastisements are meet for offenders.

Vertue like the cleare heauen, is vvithout clouds. S. P. S.

He that will blame another, must first bee blamelesse himselfe, especially in that matter which he blameth another for.

No outward vtterance can commaund a conceite.

Suspition breedeth care, and the effects of cruelty stirre vp a new cause of suspition.

It is best dealing with an enemy, when he is at the weakest. Aurelius.

The better sort eschew euill for shame, but the common people for feare of punishment.

Lawes not executed, are of no value, and as good not made, as not practised.

It is better for euery man to amend one, in dooing his dutie, then euerie one to seeke faults in others, vvithout amending errors in himselfe.

Things that are wrongfully gotten, haue no certaine assurance.

[Page]Not as men would, but as men may, and as the nature of things doe require, so should they deale.

VVhere flatterers beare rule, things come to ruine. Pompeius.

Such is the man and his manners, as his delight and study is.

By diligence and paines taking, all may be amended that is a misse.

VVhen things are in extreamity, it is good to be of good cheere, and rather indeuour to amend them, then cowardly to faint and dispaire of all.

Negligence and vvant of care, dooth cause much woe.

To thinke vvell and doe well, ought continually to be kept in remembrance.

They that trust much to theyr friendes, know not how shortly teares be dried vp.

Countries and states, are the rewards of valiant and couragious personages.

God and Nature, doth set all things to sale for labour.

Great is the value of order & fore-sight to gouerne things well.

Discord & want of knowledge causeth confusion.

Man can better suffer to be denied then to [Page] be deceaued.

Lingering is most lothsome when necessity requireth hast. Quin [...]il.

The carefulnes of the vvicked, quickneth the godly to looke about them.

All passages are open to the stout and valiant minded man.

Flying tales and flattering newes, doe neuer good to any state.

Tis better to fight vvith an enemie at his owne home, then for him to fight vvith vs in our Country.

Priuate welfare, is not to be preferred before common-weale.

VVords are vn [...]t weapons to withstand armour.

VVisemen being wronged, are to be feared of the wrong dooers.

Carelesse men, are euer most nigh vnto their owne harme.

Faire promises makes fooles faine, and flatterers seeke by discrediting others, to benefit themselues.

Good men, sometimes are in greater danger for saying the truth, then euill men for speaking falsely. Plautus.

Of one inconuenience oftentimes suffered, many mischiefes commonly followes.

[Page]Forbearance of speech is most dangerous, when necessity requireth to speake.

A bold speech vpon a good cause, deserueth fauour.

Sleepe and foode, are enemies to the mourning which passion perswadeth to be reasonable. S. P. S.

Often suspecting of others, commeth of secret condemning our selues.

Vnlawfull desires are punished after the effect of enioying; but impossible desires are punished in the desire it selfe.

Aduancement is the most mortall offence to enuie.

Through diligence, and care, thinges may be redressed, which were by sloth and negligence forlorne.

He that doth wrong, giueth cause of warre, not he that seeketh the redresse of wrong.

Counsellors speaking for the best, do oftentimes beare the greatest blame.

The lesse one feareth his enemy, the nigher he is to his owne harme.

Tis better to beginne vvarre, then to abide warre.

Such as are carelesse in theyr owne causes, hardly can be carefull about other mens affaires. Thales.

[Page]Corrupt officers, neuer want matter to satisfie their corrupt mindes.

Such as liue in liberty, cannot brooke eyther, bondage or tyrannie.

It is folly to refuse the ayde of a stranger, when vvee may haue it, and stand in neede thereof.

These three cheefe points are necessarilie belonging to a Counsellor, to be bold, plaine, and faithfull.

That citty is of no value, the which is not of abilitie enough to punish wrong doers, neyther is that Common-weale any thing worth at all, where pardon, & intercession preuailes against lawes.

The minde of man is man himselfe, & needeth continuall teaching.

The minde of man is his guide in all things, and the same is onely to be instructed. & trained vp with knowledge and learning.

To know well, and to doe well, are the two poynts belonging to vertue. Origen.

The beginning of all vertue is wisedom, & the end of vertue is man-hood and courage. By the one wee know what to doe, by the other, we preserue and maintaine our selues.

Vertue is praysed of many men, but verie few desire to follow her effectually.

[Page]Honour got by vertue, hath perpetuall assurance. Cicero.

Pleasure bought vvith sorrovv, causeth repentance.

That man cannot long indure labor, which wanteth his naturall kind of rest.

Though that all new chaunces causeth presently new thoughts; yet thereby we attaine more stedfastnes against mishaps to come.

After the vnlavvfull getting of a couetous Father, followeth the riotous spending of a prodigall sonne.

Ita viuendū est cum hominibus, tanquam Deus viderit, ita loquendum tanquam Deus audiat.

Omnia preclara rara: nec quickquam difficilius quam reperire quod sit omni ex parte in suo genere perfectum.

Of Similitudes.

Defi. Similitudes or likenesses, are the images or pictures of the things to which they are cō pared; liuely explaining one thing in a farre different obiect.

AS that member is nothing profitable, but rather hurtfull to the body, vvhich by corruption is lame and vnpersit, so that subiect [Page] vvhose mind is drawne into sundry practises of discord, working the disquiet of a cō mon peace and tranquility, may iustly be [...]ut off, as an vnprofitable part, or canker in a Common-wealth.

As the vertue of a Prince is the chiefest authority of the magistrate, so are the good cō ditions of Rulers, the best stay and strongest defence of inferiors. Plut.

As he is not fortunate vvhich is poore and deformed, so they are not to be accounted happy, which are onely rich and beautifull.

As plants measurably watred, grow the better, but being watred too much, are drowned and die, so the mind with moderate labour is refreshed, but vvith ouer-much, is vtterly dulled.

Euen as things vainely begun, are easily left of, so things with great feare accepted, vvith much diligence are obserued.

As any thing, be it neuer so easie is hard to the idle, so any thing, be it neuer so hard, is easie to the wit well imgloyed. Ennius.

As a shyp hauing a sure anker, may lye safe in any place, so the mind that is ruled by perfit reason, is quiet euery where.

As the precious stone Sandastra, hath nothing in outward appearance but that which [Page] seemeth blacke, but being broken, poureth foorth beames like the sun; so vertue sheweth but bare to the outward eye, but being pierced with inward desire, shineth like christall.

As that fire smoaketh not much vvhich flameth at the first blowing, so the glory that brightly shineth at the first, is not greatly enuied at; but that vvhich is long in getting, is alwaies preuented by enuy.

As the man that drinketh poyson, destroyeth himselfe there-with, so he that admitteth a friend ere he perfectly know him, may hurt himselfe by too much trusting him. Socra.

As the perfit gold vvhich is of a pure substance, sooner receiueth any forme then the sturdie steele, vvhich is a grosse and massie mettall; so vvomens effeminate mindes, are more subiect to suddaine affection, and are sooner fettered with the snare of fancie, then the hard harts of men.

As golden pillars do shine vpon the sockets of siluer, so doth a faire face with a vertuous minde. Periander.

Like as a good Musition, hauing anie key or string of his instrument out of tune, doth not immediatly cut it off, and cast it away, but either with straining it higher, or slaking [Page] it downe lower, by little and little causeth it to agree; so should Rulers rather reforme transgressors by small corrections, then seeke to cast them away for euery trespasse.

As Apollidorus was wont to say of Chrisippus bookes, that if other mens sentences vvere left out, the pages vvould be voyde: so may vve speake of Brokers, for if other men enioyed their goods, theyr ware-houses would be quickly empty.

As no soule is exempt from some mixture of folly, so there is no soule cleane exempt from the seeds of vertue. Plato.

As the strong bitternes of the Allow-tree, taketh away the sweetnes of the sweetest honey, so euill vvorks destroy and take away the prayse of good deeds.

As a vessell is knowne by the sound, vvhether it be whole or broken; so are men prooued by their speech, vvhether they be vvise or foolish. Demo [...]ra.

As vvine, in Platos opinion, is the daughter of verity, so loue, in Lamblichus censure, is the fruite of idlenes.

As in feasts, hunger is the best sauce, so of guests, mirth is the most welcome.

As the occurrence of many things bringeth much trouble, so the consideration thereof, [Page] procureth experience.

As those things are counted vaine vvhich procureth no profit, so vvhatsoeuer hangeth on profit, is impertinent if it per [...]ake not with vertue.

Like as a battered or crazed shyp, by drinking in of vvater, not onely drowneth herselfe but all those that are in [...]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 counsai [...]e is profitable, that is followed vnaduisedly.

As that kingdome is most strongest vvhere obedience is most nourished, so the state is [Page] 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 cōmandeth 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 [...]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 possession [...]s.

As liberty maketh friends of enemies, so pride maketh enemies of friends.

[Page]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, [Page] 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, [Page] 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 [Page] 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.

[Page]

Defi. Brauerie is a ri [...]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 left wealthy.

He that imployeth his substance in brauery, is the Meercers friend, the Taylers foole, and his owne foe.

[Page]The cause why brauerie is so much esteemed, is the respect the worlde taketh of the out-ward appearance, and neglect of the inward excellence.

Howe vaine a thing is brauerie? vvhich is borrowed from the wormes, laboured by the hands, bought with much charge, & desa [...]st with euery spot.

There are three things that cost deerely, & consume quickly; a faire vvoman that is vnchast, a rich garment that hath many cuts, & a wealthy stocke on an ili husband.

A foole clothed in a gaie garment, if hee get any curtesie, may thanke his weede, and not his wit. Archim.

All outward ornaments are toyes of vanity, but an humble spirit is a token of pietie.

As the weede cannot be esteemed precious for the faire flower which it beareth, so ought no man to be accounted vertuous, for the gay garment which he weareth.

Building may be ouerthrown with vvinde, apparrell consumed with moaths; vvhat follie is it then for men, to delight in that vvhich the light wind can wast, and the small worme destroy?

Epaminondas frugalitie, made him to be admired, where the excesse of Alcibiades caused [Page] him to be suspected.

VVhy should man be proude of his apparrell, seeing the flowers haue better collours, the Spiders haue finer threds, and the Muskcats sweeter excrements?

Rich clothes are beggers weeds to a discontented minde.

Brauery of apparrell is nothing vvorth, if the minde be miserable.

Desire of that we cannot get, torments vs, hope of that we may haue, comforts vs, and the brauery of that we possesse, makes vs become proude.

As oyle being cast vppon the fire, quencheth not the flame; so brauery bestowed vppon the body, neuer humbleth the soule.

As it is no wisedome, in admiring the scabbard to despise the blade; so it is meere folly, to prayse a man for his brauery, and discommend him for his decencie.

Raine can neuer cause that Come to bring forth any fruite, vvhich is sowne vpon harde stones; nor speech cannot perswade a proud man to become an enemy to braue apparrell.

Gorgious garments are markes of pride, & nests of riotousnes.

As a man woulde iudge one to be ill at ease, which weareth a plaister vpon his face, or one [Page] that hath beene scourged, to bee punished by the lawe; so doth painting betoken a diseased soule, marked with adultery. Clem. Alex.

The auncient Fathers called it a corruption or staine, if many colours were mingled together.

Homer writing of a peece of Iuory that was coloured, sayde that it was polluted with a stayne.

Horace called Lentiscus a lyar, because hee blacked his hayre.

VVoe to that beautie which sleepeth not with the face.

If by the ciuill law the chylde may haue an action of the case, against him which shall deface the portract of his father; vve well imagin how much it displeaseth God, if by artificiall paynting we seeke to correct his workmanshyp.

Painting hastens wrinckles before olde age come. Chriso.

Those which are curious in decking of the body, despise the care of theyr soule.

All kinde of painting, artificiall garnishing, & colouring of hayre, was forbidden among the Spartans.

Splendida sit nolo, sordida nolo cutis.

Sint procul á nobis iuuenes, vt faemina, compti.

Of Boasting.

[Page]

Defi. Boasting is a part of pride, wherin a man seeketh to ext [...]ll himselfe vaine-gloriously, beyond his deseruing; or the repute of the world for any action doone.

A D [...]gge that barketh much, will bite but little, and the man that vseth to make great promises, vvill yeeld but small performance in the end.

Good wits are often hindered by shamefastnesse, and peruerse conceits are boldened by impudencie.

Many mens threatnings be more fearefull in hearing, then hurtfull in effect.

He boasteth in vaine of his great linage, that hauing no goodnes in himselfe, seeketh to be esteemed for the nobilitie of his auncestors.

Great offers are often promised in vvords, and sildome performed in deeds.

There be many which with great eloquence blazing deedes doone in warre, can vse theyr tongues, but fewe are those that at the brunt ha [...]art [...] to venture their lyues.

VVhere the matter it selfe bringeth credit, a man with his glosse deserueth small commendation.

[Page]Great boast giueth least courage, and many words are signe of small wit.

Arrogancie is alwayes accompanyed vvith folly, audacity, rashnes, insolencie, and solitarinesse. Plato.

Zerxes that boasted to ouer-run all Greece with his Armie, to drinke vp the Riuers, and make plaine the mountaines; fearefully fled thence in a Skiffe, after hee had presumptuously entred the Countrey vvith a hundred thousand souldiours.

Cressus boasting of his mightie Armie, vvas prettily aunswered; It is not their multitude which follow thee, but thy courage in leading them, which shall make thee famous.

Sertonius perceiuing his Armie to be proude and pussed vp in mind through many victories, and boasting much of theyr conquests past, ledde them of purpose into the lappe, of theyr enemies, to the end that with strypes they might learne moderation.

No man may truly bragge of what he hath, sith what he hath may be lost. Eurip.

To boast of fortune is folly, for whom shee kisseth, she ouerturneth, and whom she threw in the dust, she raiseth sodainly to promotion.

The vvorld can boast of nothing but vanitie, [Page] neyther can vanitie bragge of any thing more then the end.

Hee that boasteth hymselfe to knowe euery thing, is most ignorant; and hee that presumeth to know nothing, is wise. Plato.

Boast is but the s [...]umme of thought, vanishing vvith fading pleasures, and entertained by foolish obiects.

Great threatnings are like big windes, they bluster sore, but they end soone.

The hart that containeth it selfe, vvaxeth eager, but the vnbrideled tongue weakeneth the spirit.

It is foolish boast, whereby men make manifest theyr owne ignorance.

VVhere good vvine is, there needs no garland, and where vertues are, there needes no commendation.

Of few words, insue many effects, of much boasting, small beliefes.

Those that boast most, faile most, for deeds are silent.

To fill thy mouth with boasting, is to fill thy name with slaunder.

It is better to bee silent, then to bragge or boast vaine-gloriously any thing in our own commendation.

Zeuxes when hee had finished Atalantas picture, [Page] being ouercome with the admiration of his owne worke, writ vnderneath; Sooner may any one enuie, then imitate what I haue doone.

Pompey for his great victory vpon the seas, thought scorne of his first name, and woulde be called the sonne of Neptune.

Vanā gloriam semper sequitur infamia, et qui insolenter vtitur gloria incidit in ignominiam.

Phidias sui similem speciem inclusit inclypeo Mineruae, cum inscribere non liceret.

Of Nature.

Defi. Nature is that spyrite or diuine reason which is the efficient cause of naturall works, and the preseruing cause of those thinges that haue beeing, through the onely power of the heauenly VVord, which is the worke-maister of Nature, and of the whole world: and hath infused into euery thing a liuely vertue and strength, whereby it increaseth, and preserueth it selfe by a naturall facultie.

NAture in despight of Tyme, will frowne at abuse.

Nature hath a certaine predominant power ouer the minde of man.

[Page]The man that lyueth obedient to nature, can neuer hurt himselfe thereby.

Actions wrought against nature, reape despight, and thoughts aboue nature, disdaine.

As Art is a helpe to nature, so is experience the triall and perfection of Art.

As nature hath g [...]uen beautie, and vertue giuen courage, so nature yeeldeth death, and vertue yeeldeth honour.

It is an old plague in mans nature, that many men (for the most part) leaue the amendement of theyr liues farre behind them, to sette theyr honors the more before them.

Nature is aboue Art in the ignorant, and vertue aboue all thinges is esteemed of the vvise.

It is hard to straighten that by Art, which is made crooked by nature. Perian.

Nature is pleased in the eye, reason in the minde, but vertue in them both.

Consider what nature requires, & not howmuch affection desires.

That which is bredde in the bone, vvill neuer out of the flesh, and vvhat nature hath made, Art cannot cure.

Nature guideth beastes, but reason ruleth the harts of men.

VVhere in one man doe meete incertaintie [Page] of affection, and malice of nature; there is no other hope in him, then distrust, periurie, words, and reuenge.

Such as lyue according to nature, are neuer poore, and according to the opinion of men, they are neuer rich; because nature contenteth herselfe, & opinion doth infinitly couet.

Phillip King Alexanders Father, falling vpon the sands, and seeing there the marke & print of his body, sayd; how little a plot of ground is nature content with? and yet we couet the whole world.

The God vvhich is God of nature, dooth neuer teach vnnaturalnesse. S. P. S.

Nature is higher prised then wealth, and the loue of our Parents ought to be more precious then dignitie.

Fyre cannot be hid in the straw, nor the nature of man so concealed, but at the last it wil haue his course.

In nature nothing is superfluous. Arist.

Cineus the Phylosopher, was of thys opinion, that when the Gods framed Nature, they went beyond theyr skill, in that (quoth hee) the maker was subiect to the thing made.

VVhere nature is vicious, by learning it is amended, and where it is vertuous, by skyll it is augmented.

[Page]There is no greater bonde then duty, nor straighter Lawe then nature; and where nature inforceth obedience, there to resist, is to striue against God.

Better is seueritie in nature, then contempt in nature.

Liberall Sciences are most meet for liberall men, and good Arts, for good natures.

Nature without learning and good bringing vp, is a blinde guide; learning without nature, wanteth much; and vse vvithout the two former, is vnperfit.

Nature beeing alwayes in a perpetuall motion, desireth to be driuen to the better part, or else shee suffereth herselfe to bee wayghed downe as a ballance to the worser.

Nature is our best guide, whom if we folow we shall neuer goe astray. Arist.

Nature friendly sheweth vs by many signes what shee would, what she seeketh, and what she desireth; but man by some strange mean waxeth deafe, and will not heare what shee gently counsaileth.

Nature is a certaine strength and power put into things created by God, who gyueth to each thing that which belongeth vnto it.

To striue against nature, is lyke the monstrous broode of the earth, to make warre against [Page] the Gods in heauen.

Quod satiare potest diues natura ministrat.

Quod docet infraenis gloria, fine caret.

Hoc generi hominum natura datum, vt qua infamilia laus aliqua forté floruerit, hanc feré qui sunt eius stirpis (quod sermo hominum ad memoriam patrum virtute celebretur) cupidissimé persequantur.

Of Lyfe.

Defi. Life, which we commonly call the breath of this worlde, is a perpetuall battaile, and a sharpe skirmish, wherein wee are one while hurt with enuie, another while with ambition, and by and by with some other vice, besides the suddaine onsets giuen vppon our bodies by a thousand sorts of diseases, and floods of aduersities vpon our spirits.

LIfe is a pilgrimage, a shadowe of ioy, a glasse of infirmitie, and the perfect pathway to death.

All mortall men suffer corruption in theyr soules, through vice, and in theyr bodyes through wormes.

Mans life is more brittle then glasse.

It is a miserable life where friendes are feared, [Page] and enemies nothing mistrusted.

VVhose death men doe wish, his lyfe they alwayes hate.

It is better not to lyue, then not to knowe how to lyue. Salust.

It is hard for a man to liue vvell, but verie easie to die ill.

In lyfe there is time left to speake of the incombrances of fancie, but after death no possible meanes to redresse endlesse calamitie.

If a good man desire to lyue, it is for the great desire he hath to doe good; but if the euill desire to lyue, it is for that they woulde abuse the world longer.

The chyldren of vanitie call no time good, but that wherein they liue according to their owne desire, & doe nothing but follow theyr owne filthie lusts.

Mans lyfe is like lyghtning, which is but a flash, and the longest date of yeeres, is but a bauens blaze.

Men can neither inlarge their lyues as they desire, nor shunne that death which they abhorre. Menan.

A detestable life, remoueth all merrit of honourable buriall.

It is better to lyue in meane degree, then in high disdaine.

[Page]By lyfe grovveth continuance, and by death all things take end.

Life and death are in the power of the tong.

The man that desireth life, & feareth death. ought carefully to gouerne his tongue.

Life is short yet sweet. Euripides.

Life to a wretched man is long, but to him that is happy, very short. Menander.

Mans life is a warfare. Seneca.

The mortall life which we inioy, is the hope of life immortall. Aug.

An vndefiled life is the reward of age. Aug.

No man is so old, but thinketh he may yet liue an other yeare. Hierom.

The breath that maintaineth life, endeth it.

A good lyfe, is the readiest vvay to a good name. Aurel.

Better it is to be carefull to liue vvell, then desirous to liue long.

A long lyfe, hath commonly long cares annexed with it.

Most men in these dayes, wil haue precepts to be ruled by theyr lyfe, and not theyr lyfe to be gouernd by precepts.

Mans life ought to be lyke vnto an image, that hath euery part persit in it.

Our lyfe ought not to depend vppon one onely hope, no more then a shyppe is to be [Page] stayed with one anker.

Fooles vvhen they hate theyr life, will yet desire to liue, for the feare vvhich they haue of death▪ Crates.

Mans life is lent him for a time, and he that gaue it, may iustly demaund it when he will.

They liue very ill, vvho alwayes thinke to liue.

To a man in misery, lyfe seemeth too long, but to a worldly minded man liuing at pleasure, life seemeth too short. Chilo.

VVhat a shame is it for men to complaine vpon God, for the shortnes of their life, when as they themselues, as short as it is, doe through ryot, malice, murthers, care, and warres, make it much shorter, both in them selues and others? Theophrastus.

—hoc est

Viuere bis, vitâ posse priore frui.

Est nostra vno vita quam s [...]millima

Acescit, est quem reliqua parua portio.

Of the Soule.

Defi. The soule is a created substance inuisible, incorporall, immortall, resembling the image of her Creator; a spirit that giueth life to the body where-vnto it is ioyned, a nature [Page] alwaies mouing it selfe, capable of reason and the knowledge of God, to loue him, as beeing meet to be vnited to him through loue, to eternall felicity.

THE greatest thing that may be said to be contained in a little roome, is the soule in a mans body.

An holy & vndefiled soule, is like heauen; hauing for her Sunne, vnderstanding, & the zeale of iustice and charity; for the Moone, fayth; and her vertues for the starres.

Euery soule, is eyther the spouse of Christ, or the adultresse of the deuill. Chris.

The minde is the eye of the soule.

The soule is compounded of vnderstanding, knowledge, and sence; from which all Sciences and Arts proceede, and from these she is called reasonable.

The soule is deuided into two parts, the one spirituall or intelligible, vvhere the discourse of reason is; the other brutish, which is the sensuall will of it selfe, wandring where all motions contrary to reason rest, and delighting onelly to dwell, vvhere euill desires do [...] inhabite.

The actions of the soule, are vvill, iudgement, sence, conceiuing, thought, spirit, imagination, [Page] memory, vnderstanding.

The incomparable beauty of the soule, is prudence, temperance, fortitude, & iustice.

All the felicity of man, as well present as to come, dependeth on the soule. Clement.

The soule is the organ and instrument of God, whereby he worketh in vs, and lifteth vs vp to the contēplation of his diuine power and nature.

The sweetest rest and harbor for the soule, is a conscience vncorrupted.

The Philosophers set downe foure powers to rule in the soule, reason, will, anger, and concupiscence; in which they lodged foure vertues to euery one one: prudence, iustice, fortitude, and temperance.

The soule payeth well for her hire in the body, considering what she there suffereth.

The soule of the iust man is the seat of wisedome. August.

The body is the sepulcher of a dead soule.

The soule is the breathing of God. Ambr.

If thy soule be good, the stroke of Death cannot hurt thee, for thy spirit shall liue blessedly in heauen. Basil.

As they that haue healthfull bodies, easily endure both cold and heat, so they that haue a stayed and setled soule, haue the dominion [Page] ouer anger, greefe, ioy, and all other their affections. Plato.

It is not death that destroyeth the soule, but a bad lyfe.

A sound soule, correcteth the naughtines of the body.

All mens soules are immortall, but the soules of the righteous are immortall and diuine. Socrates.

It is good to haue a regard to the health of the mind, that the body thereby may be preserued from danger.

The power of the minde is two-fold; one part is in the appetite, the other in reason: which teacheth vvhat is to be followed, and vvhat to be eschewed. By this, reason commaundeth, and appetite obeyeth.

The diseases of the body are easie to be cured, but for the malady of the minde, no medicine can be found.

The pleasure of the minde excelleth the pleasures of the body.

By vvhat other name canst thou call the soule, then God, dwelling in a mans body.

It is as great charity to edefie the soule, as sustaine the body. Bernard.

The nobility of the soule is alwayes to be thought vpon.

[Page]The soule in the flesh is as amongst thorns. Bernard.

The soule is the naturall perfection of the body. Aurel.

The body considereth nothing but what is present, the minde conceaueth vvhat is past, and what is to come.

The soule of man is an incorruptible substance, apt to receaue either ioy or pain, both heere, and else where. Solon.

The soule despiseth all worldly busines, and being occupied onely about heauenly matters, she reioyceth greatly vvhen she is deliuered from these earthly bands.

VVhile the soule is in the company of good people, it is in ioy; but vvhen it is among euill men, it is in sorrow and heauines.

As the body is an instrument of the soule, so is the soule an instrument of God.

The body vvas made for the soule, and not the soule for the body.

Looke hovv much the soule is better then the body, so much more greeuous are the diseases of the soule, then the greefes of the body. Diogenes.

By the iustice of God, the soule must needs be immortall, and therfore no man ought to neglect it, for though the body dye, yet the [Page] soule dieth not.

The delights of the soule are, to knovv her Maker, to consider the works of heauen, and to know her owne state and being.

Tres vitales spiritus creaui [...] Omnipotens, vnum qui carne non tegitur: alium, qui carne tegitur, sed non cum carne moritur: [...]e [...]tium, qui carne tegitur, et cum carne moritur. Primus Angelorū, secundus hominum, tertius brutorum est.

Anima dum viuificat corpus anima est, dum vult animus, dum scit mens, dum recolit memoria, dum rectum iudicat ratio, dum spirat spiritus, dum aliquid sentit sensus est.

Of the Sences.

Defi. Sences are the powers of the soule & body, in number fiue; seeing, hearing, smelling, tasting, and touching.

Of Seeing.

THe eyes vvere giuen to men, to be as it were theyr vvatch-towers and sentinels, the guiders and leaders of the body.

Of more validitie is the sight of one eye, then the attention of ten eares; for in that a man seeth, is assurance, and that he heareth, may be an error.

[Page]The piercing power of the sight, is able to reade Homers Iliads, though they were written in the compasse of a nut-shell.

The sight, the affection, and the hands, are instruments to gather bribes.

Sight increaseth compassion, and compassion calleth vp care. S. P. S.

VVhat can saying make thē beleeue, whom seeing cannot perswade. S. P. S.

Sight is the riches which nature graunteth to the poorest creature. S. P. S.

A wanton eye is the messenger of an vnchast hart. Aug.

Marcus Varro was surnamed Strabo for his quicke sight, that from Libaeum a prouince in Sicilia, he could tell the number of the saile of shippes vvhich came out of the Hauen of Carthage.

Hee that is borne blinde, is wiser then the deafe or dumb. Arist.

Blindnes it selfe commends the excellency of sight. Aug.

The eyes are the iudges & seat of the mind.

The eye is the most precious part of the body; and therefore it is saide, I vvill keepe thee as the apple of mine eye.

The eyes are the windowes of the body, or rather of the soule, which is lodged in it.

[Page]The sight is the chiefest sence, and the first Mistresse that prouoked men forward to the study and searching of knowledge and vvisedome.

By hearing not seeing vvee come to the knowledge of truth. Bernard.

Hearing is the preparation of the sight. Ber.

That which the eye seeth, the hart is often greeued at.

The sence of the eyes aunswereth to the element of fire.

Nihil est difficilius quam á consuetudine oculorum mentis aciem abducere.

Totius hominis debilitas est occulos perdidisse.

Hearing.

THe eare tryeth the vvords, as the mouth tasteth meate.

To vvhom soeuer at the first, the sence of hearing is denied, to them the vse of the tong shall neuer be graunted.

As a stone cast into the water maketh many rounds, so a sound which is begotten in the ayre hath his circles, vvhich are multiplied vntill they come to the eare. Arist.

The eares of a man, & the eares of an Ape are not to be moued.

Plinie writeth a wonderfull example of the [Page] sence of hearing; that the battaile which was fought at Sybaris, the same day was heard at Olympia, the places being aboue fiue hundred miles distant.

Nothing is more pleasant to the eare, then variety.

The sence of hearing, is aunswerable to the element of the ayre.

Qui audiunt audita dicunt, qui vident plane sciunt.

Auris prima mortis ianua, prima aperiatur e [...] vitae.

Bernardus.

Smelling.

THe sence of smelling, is meerely conioyned with the sence of tasting.

The sence of smelling, is not only for pleasure, but profit.

Sweet smells, are good to comfort the spirits of the head, vvhich are subtile and pure, and stinking sauours are very hurtfull for the same.

Albeit euery thing that smelleth vvell, hath not alwayes a good taste; yet what-soeuer a man findeth good to his taste, the same hath also a good smell; and that which is found to haue an ill relish, the same hath also a badde smell.

[Page]This sence of smelling, agreeth with the aire and fire; because smells are stirred vp by heate, as smoake by fire, which afterward by meanes of the ayre, are carried to the sence of smelling.

Non bené olet, qui semper olet.

Odorem morum fama dijudicat colore conscientiae.

Bernardus.

Tasting.

THe sence of taste, is that sence vvhereby the mouth iudgeth of all kinds of taste.

The iudgement of taste is very necessarie for mans life, and especially for the nourishment of all liuing creatures, because all things which the earth bringeth forth, are not good for them.

Taste (as is sayde before of smelling) is not onely for pleasure, but also for profit.

This sence of tasting, aunswereth to the element of ayre.

Intellectus saporum est caeteris in prima lingua, homini inpalato.

Gustus mecratum inuitat.

Euripides.

Touching.

THe sence of touching, aunswereth the element of the earth; to the end it might [Page] agree better vvith those things that are to be felt thereby.

The vigour and sence thereof, ought to be close together, and throughout, and such as taketh more fast and surer hold then any of the rest.

The sence of touching although it be the last, yet is it the ground of all the rest. Arist.

One may liue vvithout sight, hearing, and smelling, but not without feeling.

Sensuum ita clara iudicia et certa sunt, vt si optio naturae nostrae detur, et ab ea Deus aliquis requirat, contentané scit suis integris in corruptisque sensibus, an postulet m [...]lius aliquid, non vidiam quod quaerat amplius.

Cic.

Nos Aper auditu, Linx visu, Simia gustu,

Vultur odoratu, nos vincit Aranea tactu.

Of Children.

De [...]i. Our chyldren are the naturall and true issues of our selues, of the selfe same mould & temprature begot by the worke of nature, and made by the power of the Almighty.

CHildren are a blessing of God, bestowed vpon man for his comfort.

Chyldren according to theyr bringing vp, [Page] prooue eyther great ioy, or great greefe to their parents.

He is happy that is happy in his children.

VVhen we behold our children, wee see a new light. Theocritus.

A good sonne is a good Cittizen. Stobaeus.

That child is not bound in duty to his parents, of whom he neuer learnt any vertuous instruction.

VVhatsoeuer good instructions chyldren learne in theyr youth, the same they retayne in their age.

No error giues so strong assault, as that which comes armed with the authority of parents. S. P. S.

The wicked example of a Father, is a great prouocation of the sonne to sinne.

Nothing is better to be commended, in a Father, then the teaching of his children by good ensample, as much as by godly admonition.

Children by theyr lasciuious and vngodly education, grow in time to be persons most monstrous and filthy in conuersation of liuing.

The fault is to be imputed vnto the Parents, if chyldren for vvant of good bringing vp, fall to any vnhonest kind of life.

[Page]As those men vvhich bring vp horses, vvill first teach them to follow the bridle: so they that instruct chyldren, ought first to cause them to giue [...]are to that which is spoken.

Men ought to teach theyr children liberall Sciences, not because those Sciences may giue any vertue, but because theyr mindes by them, are made apt to receaue any vertue. Seneca.

Those children vvhich are suffered eyther to eate much, or sleepe much, be commonly dull▪ witted, and vnapt to learne.

As waxe is ready and plyant to receaue any kinde of figure or print: so is a young childe apt to receaue any kinde of learning.

The youngest plants vvell kept, become great trees, and children vvell brought vp, most worthy men.

The childe that hath his minde more constant then his yeeres, yeelds many hopes of a staied and toward age.

Hee that corrects his sonne, and brings him vp in awe, giue his sonne an example how to bring vp his own children afterward in humble obedience.

Children are soone pleased, and soone displeased.

He that letteth his sonne runne at his owne [Page] liberty, shall finde him more stubborne then any head-strong Colt, when he commeth to be broken.

The best way to make thy children to loue thee vvhen thou art olde, is to teach them obedience in their youth.

VVoe be to those parents, vvhose children miscarry through want of good education.

Nothing eyther sinketh deeper, or cleaueth faster in the minde of man, then those rules which he learned when he was a child.

The sonne cannot but prosper in all his affaires, vvhich honoureth his parents with the reuerence due vnto them.

VVhen thy father vvaxeth old, remember the good deeds he hath doone for thee when thou wast young.

Thou hast liued long enough, if thou hast liued to releeue the necessity of thy father in his old age.

The lawe of nature teacheth vs, that vvee should in all kindnes loue our parents.

The child is bound vnto his fathers will.

Those chyldren that denie duti [...]ull obedience vnto theyr parents, are not vvorthy to liue.

Solon made a law, that those parents should not be releeued in their old age, of their children, [Page] vvhich cared not for theyr vertuous bringing vp.

He is a wretched father that bringeth a stepdame into the house. Quintilian.

VVe ought to giue good examples to children, because if they see no vncomlines, they shall be inforced to follow goodnes and vertue. Xenophon.

The Lacedemonians aunswered Antipater, that they vvould rather dye then giue him their children, which he demaunded for hostages: so great account made they of theyr education.

Amongst the Lideans such children as were not vertuous were disinherited.

Some haue written, that at Rome in auntient time it was ordayned, that children for the first fault should be told of it, for the second punished, for the third hanged, and the Father banished.

Such as leaue great riches to their children without seeing them brought vp honestly, are like vnto them that giue much prouender to young horses, but neuer breake them at all, for so they wax fatte but vnprofitable. Socrates.

Hee which maketh his sonne worthy to be had in estimation, hath done much for him [Page] although he leaue him but little wealth.

The Romaines had a good custome to put theyr chyldren to those, whom they woulde haue them to imitate.

Chyldren ought to learne that which they should doe when they are men. Agesil.

Cornelia coūted her children to be the chiefest treasure and riches which she had.

No punishment can bee thought greatenough, for that child which should offer violence to his Parents; vvhom (if there were occasion offered) he should bee ready to defend with losse of his owne life.

Striue not in wordes with thy Parents, although thou tell the truth.

Solon being asked why he made no lawe for Paracides; aunswered, that he thought none would be so wicked.

Caereus in vitium puer est monitoribus asper.

Magnam vim, magnam necessitudinem, magnam possidet religionem paternus, maternusque sanguis; ex co si qua mucula concepta est, non modo elui non potest, verum eó vs (que) permanat ad animum vt summus furor, atque amentia consequatur eum.

Of Youth.

[Page]

Defi. Youth is the fourth age of man, then doe men grow in body, in strength, and reason, in vice and vertue; and at that age the nature of a man is knowne, and wherevnto hee bendeth his minde, which before could not be discerned, by reason of the ignorance of his age.

YOuth that heeretofore delighted to try theyr vertues in hard Armors, take nowe theyr whole delight and content in delicate and effeminate amors.

VVantonnesse, libertie, youth, and riches, are alwayes enemies to honestie.

The deeds that men commit in their youth were neuer yet found so vpright and honest, but it was thought more praise-worthy to amend them then declare them.

Youth going to warres, ought to feare nothing but good and euill renowne. Eurip.

In the old time there were certaine persons chosen out of diuers good Townes, which they called Sophronists, who had a continuall charge and care, to controle moderate, and rule the manners of youth.

[Page]It is very requisite, that youth bee brought vp in that part of learning which is called humilitie.

A man followeth all his life long his first addressing in his youth; as if a tree blossom not in the spring, it will hardly beare fruite in autumne.

As the Cipres tree, the more it is vvatered, the more it withereth, & the oftener it is lopped, the sooner it dyeth; so vnbridled youth, the more it is by graue aduise counsayled, or due corrections controled, the sooner it falleth to confusion.

VVhere vice is imbraced in youth, there commonly vertue is neglected in age.

Youth for the most part followeth wanton vvit too vvilfully, neuer preuenting perrils while they are past, nor dreadeth dangers vntill they be halfe drowned.

Youth fiereth his fancie vvith the flame of lust, and old age fixeth his affections with the heate of loue.

Young yeeres make their account onely of the glistering shew of beauty, but gray haires respect onely the perfect substance of vertue.

The minde of a young man is momentarie, his fancie fading, his affections fickle, his loue vncertaine, & his liking as light as the winde; [Page] his fancie fiered with euery new face, and his minde moued with a thousand sundry motions, lothing that which of late hee did loue, and liking that for which his longing minde doth lust, frying at the first, and freezing at the last.

The follies that men cōmit in their youth, are causes of repentance in old age.

Cupid alloweth none in his court, but young men that can serue, fresh & beautifull to delight, wise that can talke, secrete to keepe silence, faithfull to gratifie, and valiant to reuenge his mistresse iniuries.

It is not loue, but sorrow, not mirth, but displeasure, not tast, but torment, not delight, but despight, not ioy, but annoy, not recreation, but confusion, when in a louer there is not both youth and libertie.

The prime of youth, is as the flowers of the Pine tree, which are glorious in sight, & vnsauorie in the smell.

Youth, if it blush not at beautie, and carrie antidots of wisedome against flatterie, follie will be the next hauen he shall harbor in.

He that in youth guideth his life by reason, shall in age finde the ready foote-path from ruine. Theopom.

There is nothing sweeter then youth, nor [Page] swifter decreasing while it is increasing.

Young VVillowes bende easily, and greene vvitts are intangled suddainly.

So tutor youth, that the sinnes of age bee not imputed to thee. Pythag.

Impardonable are theyr offences, that for heaping vp of riches, forget to bring vp their youth in honest manners.

Youth well instructed, maketh age well disposed.

Hee is most perfit, which adometh youth with vertues. Hermes.

Noble wits corrupted in theyr youth vvith vice, are more vngracious then pesants that are borne barbarous.

The better that a child is by byrth, the better ought he in his youth to be instructed.

The impression of good doctrine stampt in youth, no age nor fortune can out-weare.

Examples are the best lessons for youth.

VVhen young men will sport and recreate themselues, let them beware of ryot, and remember modestie.

The humor of youth is, neuer to think that good, whose goodnes he seeth not. S. P. S.

The death of youth is a shypwrack.

Youth ought to vse pleasure and recreation, but as naturall ease and rest.

[Page]The instructions which are giuen to youth, ought not to be teadious; for beeing pithie and short, they will the sooner heare them, & the better keepe them.

Young men are no lesse bound to their Tutors for the vertues they teach them, then to theyr parents for the lyfe they gaue them.

It is most requisite, that Princes prouide vertuous Tutors to instruct theyr chyldren in theyr youth, that they may be after them the better able to gouerne their kingdoms.

Semper magno ingenio adolescentes refraenandi potius á gloria quam inuitandi sunt, amputanda sunt plura illi aetati, siquidem efflorescit ingerij laudibus.

Vicina est lapsibus iuuentus quia variarū aestus cupiditatum feruore calentis aetatis inflammatur.

Of Musicke.

Defi. Musicke is an insearchable and excellent Art, in which, by the true concordance of soundes, a sound of harmonie is made, which reioyceth the spirits, & vnloadeth griefe from the hart, and consisteth in time and number.

THE most commendable end of musick, is the praise of GOD.

[Page]Disagreeing musick and vaine pastimes, are the hinderances of delight.

The brutish part of the soule, depending of the feeding beast vvithout reason, is that which is pleased, and ordered by soundes and musicke.

Musick, is fitter for funeralls then feasts, & rather meete for passions of anger, then dalliance and delight. Eurip.

Musicke vsed moderatly, like sleepe is the bodies best recreation.

Loue teacheth musicke, though a man bee vnskilfull. Plutar.

Musick is the gyft of God.

The better musicke, the more delighted in.

To sing well, and to lyue ill, is abhominable before God.

Nothing rauisheth the minde sooner then musick, and no musicke is more sweete then mans voyce.

There is no lawe to be compared with loue, nor any Art to the Art of musick.

The ignorance of musick hindereth the vnderstanding of the scriptures. August.

One day takes from vs the credite of another, and one musick extinguisheth the pleasure of another.

Musick and pleasure are euer counted best, [Page] when they cost deerest.

Musick ouercommeth the hart, & the hart ruleth all other members.

Beautie is no beautie without vertue, nor musicke no musicke without Art.

Musick is a comfort to the mind oppressed with melancholie.

Diuersitie and change, is Natures chiefest musicke.

That musicke looseth most his sounde and grace, which is bestowed vpon a deafe man.

It is impossible with great strokes to make sweet musick.

Patience exceedeth knowledge, & musick begetteth patience.

The loude sound of Drummes and Trumpets, is counted a Captaines vvarfaring musicke.

Musicke which comforts the minde, hath power to renue melancholie. Eurip.

Shame and danger are prides musitians.

Hope is grie [...]es best musick, and ouercomes the desires of the soule.

Musicke ouer our soules is both Queene & Mistresse.

All things in this world, is but the musick of inconstancie.

All thinges loue theyr likes, and the most [Page] curious eare the delicatest musick.

Too much speaking hurts, too much galling smarts, and too much musicke gluts and distempereth.

Musick is the world of sciences; for it imbraceth all discipline, without which it cannot be perfit.

Architas inuented a certaine musical instrument, to stay the running with of chyldren.

Youth ought to exercise themselues in musicke, and to employ theyr time in those harmonies which stirre vp to commendable operations & morrall vertues, tempering desires, greedines, and sorrowes; forasmuch as musicke consisteth in certaine proportions and concords of the voyce.

Musick is the Load-stone of fellowship, the cheerfull reuiuer of dulled spirits, & the sole delight of dauncing.

Siluestres homines, sacer interpresque Deorum,

Caedibus et faedo victu deterruit Orphe [...]s.

Dictus ob id lenire tigres rabidosque leones.

Vt quidam magnetes ferrū attrahunt, at Theamedes qui in Aethiopia nascitur, ferrum abigit, respuitque; Ita est musices genus, quod sidet affectus, est quod incitet.

Of Dauncing.

[Page]

Defi. Dauncing is an actiue motion of the bodie, which proceedeth from the lightnesse of the hart; iudicially obseruing the true time and measure of musicke.

TIme & Dauncing are twinnes, begot together; Time, the first borne, beeing the measure of all mouing, & dauncing the mouing of all in measure.

Dauncing is loues proper exercise.

Dauncing is the child of musick & loue.

Dauncing lyke Loue his Sire, whom paynters make a boy, euer flourisheth in lustie youth.

Loue brought foorth the three Graces, vvith hande in hande, dauncing an endlesse round, and with regarding eyes, that still beware that there be no disgrace found among them.

Ganimede, Hebe, and the nine Muses, ryde on the Zodiack for pleasing loue vvith dauncing.

Bacchus taught the people of East-India, to honour heauen, and heauens great rouling eye with daunces.

[Page]Duncing is the faire character of the worlds consent, the heauens great figure, and the earths ornament.

The virgins of Basill, on the festiuall dayes, vse to daunce publiquely, without the company and leading of men, and to sing chast songs. And by this meanes effeminacie, idlenes, and lasciuiousnesse beeing auoyded, they become the mothers of vvell knit and manly chyldren. Ramus.

King Dauid, to shew his cheerefull hart for the returne of the Arke, daunced before it.

Pirrhus play, which he inuented in Creete for the souldiours to exercise themselues in Armes, wherein he taught diuers iestures, and sundry shyfts in mouings, whence first proceeded much the vse of warres, was a kinde of dauncing in Armes, as Dionisius Halicarnassaeus in his 7. booke testifieth.

The Ethiopians vsed songs of diuers tunes, and dauncing before they went to warres.

The dauncing of Herodias daughter, cost Iohn Baptist his head.

Progne the wife of Tereus, in a daunce dyd finde fit time and place to murther her sonne Itis.

VVhen the Mermaides daunce and sing, they meane certaine death to the Marriner.

[Page]VVhen the Dolphins daunce, some dangerous storme approcheth.

The soberer and wiser sort among the heathen, haue vtterly disliked dauncing; and among the olde Romaines it was counted a shame to daunce.

Dauncing is the chiefest instrument of ryot and excesse. Salust.

No man beeing well in his wits wil daunce, neyther will an honest man daunce openlie, if he might get thereby very great inheritance. Cicero.

Semphronia a Romaine Lady, although fortunate in husband & chyldren, & famous for her knowledge in learning, yet was blemished with note of lasciuiousnes, for more then necessary expertnes in footing a daunce.

Plato and Aristippus beeing inuited to a banquet of Dionisius, & being both by him commaunded to array themselues in purple, and to daunce, Plato refused with thys aunswere, I am borne a man, and know not how to demeane my selfe in such vvomanish effeminacie. Aristippus arrayed himselfe in purple, & prepared himselfe to daunce with thys aunswere, At the solemnities of our Father Liber, a chast minde knoweth not hovve to be corrupted.

[Page] Clisthenes King of Sicyon, hauing a daughter marrigeable, commaunded that it should bee proclaimed at the games of Olympus, that he that would bee counted Clisthenes son in lawe, shoulde within threescore dayes repaire to Sicyon. VVhen many wooers had mette together, Hippoclides the Athenian, sonne of Tisander seemed the fittest, but when as hee had trode the Laconique and Attique measures, and had personated them with hys legs and armes, Clisthenes stomaking it, sayd, O thou sonne of Tisander, thou hast daunced away thy marriage.

Albertus the Emperour, father of Ladislaus, was wont to say, that hunting was the exercise of a man, but dauncing, of a woman.

Fredericke the thirde Emperour of Rome, would often vse to say, that hee had rather be sicke of a burning Feauer, then giue himselfe to dauncing.

Alphonsus that most puisant King of Aragon and Sicily, was wont to taxe the French men of great lightnes, who the more auncicient in yeres they waxed, the more they delighted themselues vvith vaine and franticke dauncing.

The same Alphonsus, when he had beheld a woman daunce very lasciuiously and impudently, [Page] Behold, quoth hee, by and by Sybilla will deliuer an Oracle. Hee reputing dauncing to be a kinde of franticknes; Sybilla the prophetesse neuer yeelding any Oracle, except possessed first with a surie.

The same noble King, hearing that Sci [...]io vvas vvont to recreate himselfe with dauncing, sayd; that a dauncer dyd differ nothing from a madde man, but onely in the length of time, the one being mad so long as he liueth, the other, whilst he daunceth. Alphon.

VVhen the same King was reprooued, that albeit hee had so much abhorred dauncing, yet was seene openly dauncing at the entertainement of Fredericke the third, in the company of the Emperour and Leonor [...] Augusta, he aunswered, that hee that daunced, beeing prouoked by lasciuiousnes and wantonnesse, was worthily to be esteemed a foole & frantick, but if it was done for honours sake, hee escaped some part of reprehension, because some-times it seemeth a decorum to be franticke, and doate with great estates.

The Roma [...]nes, Lace d [...]monians, and other well ordered Common-weales, banished out of their Countries all vaine pleasures, and aboue all, dauncing, as seruing to none other vse but to effeminate young men, and to [Page] allure them to vice.

No man daunceth, except he be drunke or mad. Tully.

The vertuous Matrons by dauncing, haue oftentimes lost theyr honours which before they had long nourished; and virgins by it, learne that which they had beene better neuer to haue knowne. Petrarch.

Tully finding fault vvith an enemie of his, called him in derision a braue dauncer.

They which loue dancing too much, seeme to haue more braines in their wit then theyr head, and thinke to play the fooles with reason. Terence.

A lamentable tune is the sweetest musick to a wosull minde. S. P. S.

Musick is the sweet meat of sorrow. S. P. S.

Men of auntient time haue named daunces allurings, poysonings, and inticements of sathan; who by these meanes corrupteth vs. In the Sea of histories, mention is made of an Archbishop of Magdebourg, vvho broke his neck dauncing with a dam [...]ell.

Hee daunceth vvell to vvhom Fortune pypeth

The Egiptians, Thratians, and Scythians, accounted dauncing amongst theyr holy ceremonies, first appoynted by Orpheus and [Page] Museus who excelled in that kind.

The Romaines had certaine priests, called Salij, vvhich daunced in the honor of Mars.

The Grecians learned to daunce of Castor and Pollux, and vsed to dispatch theyr businesse dauncing.

Socrates which vvas pronounced by the Oracle of Apollo to bee the vvisest man in all Greece, was not ashamed in his olde age to learne to daunce: extolling dauncing vvith wonderfull prayses.

Dauncing by an old auncient custom may be vsed, so as a man in the exercise therof behaue himselfe modestly, and not like vnto a madde man.

The Sirians before they met their enemies, woulde sing Ballades, and solace themselues with dauncing.

It is necessary that our footesteps be aswell ruled as our words ought to be.

God threatned the daughters of Syon, for that they went winding and prauncing, making theyr steps to be heard againe.

Apud antiquos tanto in precio habita est saltatio, vt populi presides et antesignani presaltatorum nomine honorarentur.

Saltatio non ad pudicas, sed ad adulteras pertinet.

Of Man.

[Page]

Defi. Man is a creature made of God, after his owne image, iust, holy, good, and right by nature, and compounded of soule and bodie: of soule, which was inspired of God with spirit and life, and of a perfect naturall body, framed by the same power of God.

MAn was created, to set forth the glory of his Creator, and to speake and doe those things which are agreeable vnto him, throgh the knowledge of his benefits.

Man is nothing but calamity it selfe. Hero.

Mans nature is desirous of change.

A man may be without fault, but not without sinne. Aug.

Man was wonderfully created, but more wonderfully redeemed. Aug.

Man is the example of imbecillity, pray of time, sport of fortune and enuy, the image of vnconstancy, and the very seate of fleame, choller, and rewmes. Plut.

Townes, Boroughs, and Villages, are the retreats of mans miseries, full of noysomnes, trauaile, and fortune. Solon.

A good man alwayes draweth good things [Page] out of the treasure of his hart, and a vvicked man that which is wicked. Chris.

Man is so excellent a creature, that all other creatures were ordained for his vse.

The duty of man, consisteth in knowing of his ovvne nature, in contemplating the deuine nature, and in labour to profit others.

Man is onely a breath and a shadow, and all men are naturally more inclined to euil then goodnes, and in their actions as fraile and vnconstant as the shadow of smoke.

The end of mans knowledge is humilation and glory. Bonauen.

Man wilfully minded, depriueth himselfe of all happines.

Miseries haue power ouer man, not man ouer miseries.

To the greatest men the greatest mischiefes are incident.

VVhatsoeuer chaunceth to one man, may happen likewise to all men.

Man by nature keepeth no measure in his actions, but is carried away through violence of his sundry affections.

No creature but man hath any knowledge of God.

He ceaseth to be a man, which ceaseth to be prouident, and leaueth the rules of reason.

[Page]Men at the beginning builded Townes for society and for safety; but novv are vvildernesses safer then popularity.

Man hath no power ouer his lyfe, but liues ignorant of the certaine time of his death, euen as a beast, only comforting himselfe with confidence.

To euery man belongeth two powers, a desire and an opinion; the first body bred, leading to pleasure, the other soule bredde, leading to good things. Cicero.

Opinion and desire, hold in man great controuersies, for when opinion is victor, then he is sober, discreet, and chast, but vvhen desire ouercommeth, he is riotous, vvilde, and vnsatiate.

All men naturallie haue some loue and lyking of the truth.

The perfection of a vvise-man, is to ioyne the actiue life vvith the contemplatiue, in a certaine expectation of an immortall & most blessed life.

All thinges are resolued into those thinges whereof they are compounded, the body of man being earth, shall returne to earth, and the soule beeing immortall, shall enter into immortality.

All men are by nature equal, made all of the [Page] earth by one workman, and howsoeuer vv [...] deceaue our selues, as deere vnto God is the poore peasant as the mighty Prince. Plato.

Misery then seemeth to bee ripe for man, when he hath age to know misery. S. P. S.

The Philosophers knevv mans imperfections, but could neuer attaine to knowe the true cause of them.

Nonne vides hominū vt celsos ad sider a vultus

Sustulerit Deus, ac sublimia finxerit ora.

Cum pecudes volucrum (que) genus form as (que) ferarū,

Segnem at (que) abscaenā passū strauisset in aluum.

Homo non vt á matre sed vt á nouerca editus est in vitam, corpore nudo et fragili, animo infirmo, ad molestias anxio, humili ad timores, molli ad labores ad libidines prauo, in quo tamen in est tanquam obrutus diuinus ignis ingenij et mentis.

August.

Of Choyce.

Defi. Choyce doth belong vnto the minde, and is eyther of the power of knowing, or of appetite; it is the will of man, and more noble part of his mind, alwaies ioyned with reason.

HE that makes his choyce vvithout discretion, doth sow his corne he vvots not [Page] when, and reapes he knowes not what.

It is better to brooke an inconuenience thē a mischiefe; and to be counted a little fond, then altogether foolish.

In choosing a vvife, choose her not for the shape of her body, but for the good qualities of her mind; not for her outward person, but her inward perfection.

He that chooseth an apple by the skin, and a man by his face, may be deceiued in the one, and ouershot in the other.

Hee that is free, and willingly runneth into fetters, is a foole, and whosoeuer becommeth captiue vvithout constraint, may be thought eyther wilfull or witlesse.

Election in loue is beauty, in vvisedome happines.

If the eye bee the chooser, the delight is short, if the vvill, the end is want, if reason, the effect is wisedome. Theopom.

If thou choose beauty, it fadeth, if riches, they wast, if friends, they vvaxe false, if wisedome, she continues.

Choose thy friend, not by his many vowes, but by his vertuous actions: for who dooth well without boast, is woorthy to be counted a good man, but he that vowes much, & performes nothing, is a right worldling. Chilo.

[Page]They that hunt after glory, pursue smoke, they that chuse it immoderatly, haue mighty desasters, but they that despise it, are true Philosophers.

In choosing a Magistrate, respect not the riches he hath, but the vertues he enioyeth; for the rich man in honor, feareth not to couet, the vertuous man in all fortunes is made for his Country. Solon.

It is a presage of good fortune to young maydens, when flowers fall from their hats, falshood from theyr harts, and inconstancie from their choyce.

Choyce is soonest deceaued in these three things, in Brokers vvares, Courtiers promises, and womens constancies.

Ielousie is the fruite of rash election.

Men choose Aduocates by theyr many cliants, Phisitions by theyr sundry cures, and wiues by their rich possessions.

VVee choose a fayre day by the gray morning, the stout Moyle by his sturdy limmes, but in choyse of pleasure, we haue no election, sith they yeeld no vse. Bodinus.

Horace prayseth the table, on vvhich is nothing that hath beene bought; and loue that beauty wherin nothing is sophisticate.

Zeno of all vertues made his choyce of silence; [Page] for by it sayth he, I heare other mens imperfections, and conceale mine owne.

All sweet choyce is sower, being compared with the sower choyce of sweet loue.

VVho chooseth loue, chooseth feare and teares.

VVith credite and honour the choyce of labour is profitable.

After the choyce of a momentary pleasure, ensueth an endlesse calamity.

Artimesia the Queene, beeing demaunded what choyce should be vsed in loue; quoth she, imitate the good Lapidaries, who mesure not the nature of the stone by the outward hewe, but by the inward vertue.

So many Countries, so many lawes, so many choyces, so many seuerall opinions.

Hee that chooseth eyther loue or royaltie, will neuer choose a companion.

A little packe becomes a small Pedler, and a meane choyce an humble conceit.

Such a saint, such an offering, like vvit, like choyce.

Electio non est de praeterito sed de futuro.

Plut.

Liber esse non potest cui affectus imperant, & cupiditates dominantur.

Of Marriage.

[Page]

Defi. Mariage being the chiefe ground & preseruation of all societies, is nothing else but a communion of life betweene the husband & the wife, extending it selfe to all the parts that belong to their house.

NVptiall fayth violated, sildome or neuer scapes without reuenge. Crates.

There is no greater plague to a maried woman, then when her husband dischargeth on her back all his iarres, quarrels, and passions, and reserueth his pleasures, ioyes, and companie for another.

Let men obey the lawes, and women their husbands wils. Socrates.

Barren marriages haue many braules. Basil.

Humble wedlock is better then proud virginity. Aug.

It is not meet that young men should marrie yet, and old men neuer. Diog.

Marriage is an euill to be wished. Euripides.

A woman without dowry hath no liberty to speake. Eurip.

Vnhappy is that man that marrieth beeing in pouerty. Menander.

[Page]A woman bringeth a man two ioyfull daies, the first her marriage, the second her death. Stobaeus.

A man in making him selfe fast, vndoeth him selfe.

Old age and marriage are alike, for we desire them both, and once possessed then wee repent. Theod.

Giue thy wife no power ouer thee, for if thou suffer her to day to treade vppon thy foote, she will not sticke to morrow to tread vpon thy head.

To marry vvithout the force offancie, is to become a seruile slaue to sorrow.

In the choosing of a vvife, make choyce of such a one whose beauty may content thine eye, but chiefely vvhose vertuous wisedome may satisfie thy minde; so shalt thou haue neither cause to repent, nor occasion to mislike thy choyce.

The Caspians made a lawe, that hee vvhich maried after he had passed 50. yeres, should at the common assemblies & feasts, sit in the lowest and vildest place; as one that had committed a fact repugnant to Nature, terming him nought els but a filthy and doting old letcher.

Hee that marrieth one faire and dishonest, [Page] weddeth himselfe to a vvorld of miseries, and if to one beautifull & neuer so vertuous, yet let him thinke this, hee shall haue a vvoman, and therefore a necessary euill.

That young man doth not deserue a marriage, that vvith his hands dooth not obtaine a marriage.

In taking a vvife, it is better to feare thy choyce then to end thy chaunce.

Such as are desirous to marry in hast, haue often-times sufficient time to repent at leysure,

If thou marry in age, thy vviues fresh colours vvill breede in thee dead thoughts and suspition, and thy white haires her lothsomnes and sorrow.

A husband stepping to delight, striketh his foote oft against danger, and in seeking after content, falleth oft into perrillous contention.

Cleobulus meeting vvith his sonne Ireon solemnizing the cerimonie of marriage, gaue him in his hand a branch of Henbane: meaning by this, that the vertuous disposition of a wife is neuer so perfect, but it is interlaced with some froward fancies.

Inequality in marriage is often an enemy to loue. Bion.

[Page]The roundest circle hath his diameter, the fauourablest aspects theyr incident oppositions, and marriage is qualified with many trifling griefes and troubles.

Hee that marries himselfe to a fayre face, tyes him-selfe oftentimes to a fovvle bargaine. Bias.

As the glistering beames of the sun vvhen it a riseth decketh the heauen: so the vertuous dispositions of a good vvife, adorneth the house.

A good husband must be vvise in vvordes, milde in conuersation, faythfull in promise, circumspect in gyuing counsaile, carefull in prouision for his house, diligent in ordering his goods, patrent in importunity, iealous in bringing vp his youth.

A good vvife must be graue abroade, wise at home, patient to suffer, constant to loue, friendly to her neighbours, prouident for her houshold. Theophrastus.

Marriage vvith peace, is this worlds paradice; with strife, this lifes purgatory.

Silence and patience, causeth concord betweene maried couples.

It is better to mary a quiet foole then a witty scold.

In marriage, rather enquire after thy wiues [Page] good conditions then her great dowry.

Spirituall marriage beginneth in Baptisme, is ratified in good life, and consumated in a happy death.

Thales seeing Solon lament the death of his sonne, sayd; that for the preuention of such like troubles, he refused to be married.

Lycurgus noted them of infamie that refused to marry.

Hee which would faine finde some meanes to trouble himselfe, neede but to take vpon him eyther the gouernment of a shyppe or a wife. Plautus.

A chast Matron, by obeying her husbands will, hath rule ouer him.

The first coniunction of mans societie is man and wife.

An honest vvife is the health of her husbands body.

Qui cogitat de nuptijs, non cogitat bené:

Cogitat enim contrabit de hinc nuptias;

Malorum origo quum sit haec mortalibus

Dotatam enim si forté pauper duxeris.

Non iam ille coniugem, sed habet heram sibi

Cuiseruit: at sipauper aliquam duxerit

Nil afferentem, seruus ille rursum erit,

Dum victum vtrique non sibi tantum parat.

Duxitné faedam? vitam de hinc acerba erit

[Page]At iam pigebit ingredi limen domus.

Duxitné formosum? nihilo erit haec magis

Sui mariti quam suae viciniae.

Ita in aliquod necesse est, vt incidat malum.

Of Chastitie.

Defi. Chastity is the beauty of the soule and purity of life, which refuseth the corrupt pleasures of the flesh, and is onely possessed of those who keepe their bodies cleane and vndefiled; and it consisteth eyther in sincere virginity, or in faithfull matrimony.

CHastitie is of small force to resist, where wealth and dignity ioyned in league, are armed to assault.

Pure chastity is beauty to our soules, grace to our bodies, and peace to our desires. Selon.

Frugality is the signe of chastity. Plinie.

Chastity in wedlock is good, but more comendable is it in virginity and widdowhood.

Chastity is a vertue of the soule, whose cō panion is fortitude. Amb.

Chastity is of no account without humility, nor humility without chastity. Greg.

It is better with Ficinus the beautifull young Romaine, to deface the maiesty of comly fauour [Page] and beauty, then vvith Narcissus to be confounded with his owne folly.

Chastitie is the seale of grace, the staffe of deuotion, the marke of the iust, the crowne of virginity, the glory of life, and a comfort in martirdome.

Chastity groweth cheape, vvhere golde is not thought deere.

The first degree of chastity, is pure virginity, the second, faithfull matrimony.

Idlenes is the enemy to chastity.

As humility is necessarie, so chastity is honourable.

Chastity, humility, and charity, are the vnited vertues of the soule.

Chastity vvithout charity, is a lamp vvithout oyle.

In the vvarres of Caius Manlius Torquatus against the Gallogrecians, the wife of Oriagontes their Prince beeing taken prisoner by a Centurion, who mightily assaulted her for loue, caused him to [...]ec slayne by her slaues after she was rauns [...]med, and carried the letchers head as a pledge of her chastitie to her barbarous husband.

The Lady Bona of Lombardy, fearing her chastitie should be assailed in her husbands absence, followed him in the holy warres in [Page] Palestine, and rescued him in many dangers, to her eternall honour.

The daughters of Romilda, after theyr mother had dishonourably betrayed both her husband and Country into the hands of Cucanus King of the Vandales, hauing especiall care of theyr chastities, and fearing the incestuous assaults of the Barbarians: hid peeces of raw flesh vnder their garment, which putrifying by heate, sent out such a stench, that the Vandales supposing it some naturall defect, fled from them, and by this meanes they escaped their dishonour.

Omphale of Lydia, seeing the incestuous lyfe of those Country-men, hovv hainously and tirannously they betrayed the honours of many virgins, forceably tooke the signiory of the Countrey, teaching them slauishly to obey, vvhich could not vertuously gouerne.

Androchia and Alcide two chast and vertuous Thebane virgins, hearing by the Oracle of Apollo, that theyr Countrey should haue victorie ouer the Orchianemians, if tvvo of theyr chastest virgins vvould by voluntary death destroy themselues, slew themselues.

Numa first instituted and erected a Temple [Page] to the Vestall Virgins, & ordained such a law, that those which were taken in adultery, and had betraied their chastity, should be put into a Caue in Campo scelerato, with water, milke, and honey, and a light taper, and there buried quick.

At the sack of Cassannoua in Italy, the souldiers of Frauncis Sforza, bringing him a yong virgin prisoner of incomparable beauty, hee first attempted her with wordes, then with gifts, lastly with threats; and seeing none of these able to diuert her from honour, he sent her raunsomlesse to her betrothed husband, endowing her with his owne spoiles, who was so carefull of her chastity.

Chastity and modesty, are sufficient to inrich the poorest; and wise-men in marriage, rather make choyce of honesty & manners, then loosenes of behauiour, with great lands and rich possessions.

It is more cōmendable with Alexius, to forsake tke concupiscence of the flesh, & follow the sweet contemplation of vvisedome, then with vnhappy Caphalus to seeke the tryall of faithlesse folke, and fall into the snares of inuiolable mischiefe.

Chastitie is knovvne in extreamitie, and crowned in the end with eternity.

[Page]If chastitie be once lost, there is nothing left prayse-worthy in a vvoman.

The first steppe to chastitie, is to knowe the fault, the next, to auoyde it.

Though the body be neuer so fayre, vvithout chastitie it cannot be beautifull.

Beauty by chastitie, purchaseth prayse and immortalitie.

Beautie vvithout chastitie, is lyke a Mandrake apple, comlie in shewe, but poysonfull in tast.

Feastes, daunces, and playes, are prouocations to inchastitie. Quintil.

Beautie is like the flowers of the spring, and chastitie like the starres in heauen.

VVhere necessity is ioyned vnto chastitie, there authoritie is giuen to vncleannesse: for neither is shee chast which by feare is compelled, neither is she honest, which with need is obtained. August.

A wandering eye is a manifest token of an vnchast hart.

Gracious is the sace that promiseth nothing but loue, and most celestiall the resolution that lyues vpon chastitie.

The true modestie of an honest man, stryketh more shame with his presence, then the sight of many wicked and immodest persons [Page] can styrre to filthines with theyr talkings.

Chastitie with the raines of reason brideleth the rage of lust.

Chastitie is the treasure of the soule, and the virginity of the body.

Doe not say that thou hast a chast minde, if thine eye be wanton, for a lasciuious looke is a signe of an incontinent hart.

Amongst all the conflicts of a Christian soule, none is more hard then the vvarres of a chast minde, for the fight is continuall, and the victory rare.

A chast eare, cannot abide to heare that which is dishonest.

—nullâ reparabilis arte

Laese pudicitia est: deperit illa semel.

Lis est cum formá magna pudicitiae.

Of Content.

Defi. Content is a quiet and setled resolution in the minde, free from ambition and enuie, ayming no further then at those things alreadie possessed.

COntent is great riches, and patient pouertie is the enemy to Fortune.

Better it is for a time with content to preuent [Page] danger, then to buy fayned pleasures with repentance.

He that cannot haue what hee would, must be content with what he can get.

Content is a sweet sauce to euery dish, and pleasantnesse a singuler potion to preuent a mischiefe.

A merry countenaunce is a signe of a contented minde, but froward words are messengers of mellancholie.

Content is more woorth then a kingdome, and loue no lesse worth then life.

The ende of calamitie is the beginning of content, & after misery, alwayes ensues most happy felicitie. Plut.

A vvise man preferreth content before riches, and a cleere minde before great promotion.

Misery teacheth happy content.

VVhat can be sweeter then content, where mans life is assured in nothing more then in wretchednes?

Content makes men Angels, but pride makes them deuils.

Many men loose by desire, but are crowned by content. Plato.

To couet much is misery, to liue content with sufficient, is earthly felicitie.

[Page]To will much is folly, where abilitie vvanteth; to desire nothing, is content, that despiseth all things.

The riches that men gather, in tyme may fayle, friends may waxe false, hope may deceiue, vaine-glory may tempt, but content can neuer be conquerd.

By desire we loose time, by content wee redeeme time. Solon.

Content is the blessing of nature, the salue of pouertie, the maister of sorrow, & the end of misery.

To lyue, nature affoordeth, to liue content, wisedome teacheth.

Displeasures are in our owne handes to moderate, and content is the procurer of peace.

Content, though it loose much of the world it pertakes much of God.

To liue to God, to despise the worlde, to feare no misery, and to flye flatterie, are the ensignes of content.

VVhat wee haue by the worlde, is miserie, what we haue by content, is wisedom. Aur.

The eyes quiet, the thoughts medicine, and the desires methridate, is content.

To bee content, kills aduersitie if it assault, dryes teares, if they flowe, stayes wrath, if it vrge, winnes heauen if it continue.

[Page]He is perfectly content, which in extreames can subdue his owne affections.

No riches is comparable to a contented minde. Plut.

Hee that is patient and content in his troubles, preuenteth the poyson of euill tongues in theyr lauish talkings.

Content and patience, are the tvvo vertues which conquer and ouerthrow all anger, malice, wrath, and backbiting.

To liue content with our estate, is the best meanes to preuent ambitious desires.

—Nemo quam sibi sortem

Seu ratio dederit, seu sors obiecerit illa

Contentus viuit.

Horac.

Viuitur paruo bené.

Of Constancie.

Defi. Constancie is the true and immouable strength of the mind, not puffed vp in prosperitie, nor depressed in aduersitie; it is sometimes called stabilitie and perseueran [...]e, sometimes pertinacie, the last of the parts of fortitude.

IT is the part of constancie to resist the dolors of the minde, and to perseuer in a wel deliberated action. Arist.

[Page]Constancie is the health of the minde, by which is vnderstood the whole force and efficacie of wisedome. Cicero.

Constancie, except it be in truth, and in a good cause, is impudencie.

He that hath an inconstant minde, is either blinde or deafe.

Constancie is the daughter of patience and humilitie.

Constancie is the meane betweene elation and abiection of the minde, guided by reason. Plato.

Constancie is onely the Nepenthes vvhich who so drinketh of, forgetteth all care and griefe.

Constancie euer accompanieth the other vertues, and therefore iustice is defined to be a constant will, to render to euery one what is right.

Nothing in the world sooner remedieth sorowes, then constancie and patience, vvhich endureth aduersitie & violence, without making any shew or semblance. Agrippa.

It is the lightnesse of the wit, rashly to promise what a man will not, nor is not able to performe. Cassiodorus.

It is not enough to say what shoulde bee done, or what should not be doone, but it behoueth [Page] to put it in practise.

The blessed life is in heauen, but it is to bee attained vnto by perseuerance.

It is a great shame to bee weary of seeking that which is most precious. Plato.

Many begin well, but fewe continue to the end. Ierom.

Perseuerance is the onely daughter of the great King, the end and confirmation of all vertues, and the vertue without the vvhich no man shall see God. Bern.

Perseuerance is the sister of patience, the daughter of constancie, the friende of peace, and the bond of friendshyp.

Not to goe forward in the way of God, is to goe backward.

The constant man, in aduersitie mourneth not, in prosperity insulteth not, and in troubles pineth not away.

In vaine he runneth, that fainteth before he come to the goale. Greg.

The constant man is not like Alcibiades tables, fayre without and foule within.

Constancie hath two enemies, false good things, and false euill; false good things, are riches, honours, power, health, long life; false euill, are pouerty, infamy, diseases, death.

The only way to constancie is by wisdome.

[Page]A constant minded man is free from care & griefe, despising death, and is so resolued to endure it, that he remembreth all sorrowes to be ended by it. Cic.

Constancie is the ornament of all vertues.

Cato rather then hee would submit himselfe to the Tyrant Caesar, hauing read Plato of the immortalitie of the soule, slew himselfe.

Pomponius Atticus was much renowned for his constancie.

Marcus Regulus, Fabricius, Marius, Zeno, Anaxarchus, and Epichatius Laeena, for theyr rare and wonderfull constancie, are woorthy to be recorded in bookes of brasse, & leaues of endlesse tymes.

Hee is not to bee reputed constant, whose minde taketh not fresh courage in the midst of extreamities. Bern.

Rarae faelicitatis est celeritas et magnitudo, rarioris diuturnitas et constantia,

Demost.

Tardé aggredere, et quod aggressurus sis perseueranter prosequere.

Of Religion.

Defi. Religion is a iustice of men towards God, or a diuine honouring of him in the perfect & true knowledge of his word, peculiar onely to [Page] man; it is the ground of all other vertues, and the onely meanes to vnite and reconcile man vnto God for his saluation.

NO error is so dangerous, as that which is committed in Religion, forasmuch as our saluation, quiet & happinesse, consisteth thereon.

Man was created for the seruice of GOD, who ought aboue all things, to make account of Religion.

If it bee a lewde part, to turne the trauailer out of his right way, and so to hinder him in his iourney, then are such as teach false doctrine much more to bee detested; because through such a mischiefe, they leade men to destruction. August.

Saint Augustine reproueth Varro & Pontifex Scaeuola, vvho were of opinion, that it vvas very expedient men shoulde bee deceiued in Religion; because that there is no felicitie or certaine rest, but in the ful assurance thereof; and in an infallible truth, without diuinitie and the doctrine of GOD, none can take any principle at all in the discipline of manners.

Polybius vvriteth, that nothing so much aduaunced the Romaines, as theyr Religion, [Page] albeit it were not pure.

The VVorde is a medicine to a troubled spirit, but being falsely taught, it prooueth a poyson. Bern.

Religion is like a square or ballance, it is the canon and rule to liue well by, and the very touch-stone vvhich discerneth truth from falshood.

The auncient Fathers haue gyuen three principall markes by which the true Religion is known; first, that it serueth the true God; secondly, that it serueth him according to his VVord; thirdly, that it reconcileth that man vnto him which followeth it.

The true worshyppe of God, consisteth in spyrit and truth. Chrisost.

VVhere religion is, Armes may easily bee brought, but where Armes are without religion, religion may hardly be brought in.

There can bee no surer signe of the ruine of a kingdome, then contempt of religion.

There can bee no true Religion vvhere the word of God is wanting.

Those men are truly religious which refuse the vain & transitory pleasures of the world, and wholy sette theyr mindes on diuine meditations.

Hee which is negligent and ignorant in the [Page] seruice of his Creator, can neuer be careful in any good cause.

Religion doth linke and vnite vs together, to serue with willingnes one God almighty. It is the guide of all other vertues, and they who doe not exercise themselues therein, to withstand all false opinions, are like those souldiers which goe to warre vvithout weapons.

The Romaines allowed the seruice of all Gods, and to that end builded a Temple to all Gods, called Pantheon; yet woulde they neuer receiue the true God, to wit, Iehouah, the Lord God of the Hebrues.

The principall seruice of God, consisteth in true obedience, which the prophets call a spirituall chastitie; not to swarue there-from, nor to thinke that whatsoeuer wee find good in our owne eyes, pleaseth him.

The knowledge of true religion, humilitie, and patience, entertaineth concord. August.

If men dyd knowe the truth, and the happinesse which followeth true religion, the voluptuous man woulde there seeke his pleasures; the couetous man his wealth, the ambitious man his glory; sith it is the onely meane which can fill the hart, and satisfie theyr desire; it serueth vs also for a guide to [Page] leade vnto God, whereas the contrary dooth cleane with-hold vs from him.

No creature is capable of religion, but onelie man. Basil.

The first precept that Socrates gaue to the Prince Demonicus, was Tima ton Theon, feare God.

The first law that should bee giuen to men, should be the increase of religion and pietie.

The chiefest oath that the Athenians tooke was this, In defending religion, both alone & with others, will I fight against my foes.

The auncient Romaines, through the instinct of Nature, dyd so reuerently thinke of Religion, that the most noble men of Rome, sent theyr sonnes into Hetrurio to learne the manner of seruing God.

It is a very hard matter to change religion.

VVhere no religion resteth, there can be no vertue abiding. August.

True Religion is to be learned by fayth, not by reason.

Religion is in truth, not in falshood.

Religion is the stay of the weake, the Mayster of the ignorant, the phylosophie of the simple, the oratory of the deuout, the remedie of sinne, the counsaile of the iust, and the comfort of the troubled.

[Page]Pure religion & vndefiled before God the Father, is thys, to visite the fatherlesse, and widdowes in theyr aduersity, and for a man to keepe himselfe vnspotted of the world.

Philosophia pernosci non potest siue Christiana veraque religione: quam prelucentem si tollis fateor ecce et clamo, ludibrium illa, vanitas, delirium.

Oportet principem anté omnia esse deicolam.

Country or Commonweale.

Defi. Our Country is the region or clime vnder which we are borne, the Common mother of vs all, which wee ought to holde so deere, that in the defence thereof, wee should not feare to hazard our liues.

THere can bee no affinitie neerer then our Countrey. Plate.

Men are not borne for themselues, but for theyr Countrey, parents, kindred & friends. Cicero.

There is nothing more to be desired, nor any thing ought to bee more deere to vs, then the loue of our Country.

Children, parents, friendes, are neere to vs, but our Country challengeth a greater loue, [Page] for whose preseruation wee ought to appose our liues to the greatest dangers.

It is not enough once to haue loued thy Country, but to continue it to the end. Plut.

VVhere soeuer wee may liue well, there is our Country.

The remembrance of our Country is most sweet. Liuius.

To some men there country is their shame, and some are the shame of theyr country.

Let no man boast that he is the Cittizen of a great Citty, but that he is worthy of an honourable Country. Arist.

VVe ought so to behaue ourselues towards our Country vnthankful, as to a mother.

The profit of the country extendeth it selfe to euery Citty of the same. Stobaeus.

Our Country saith Cicero, affoordeth large fields, for euery one to runne to honor.

So deere was the loue of his Country to Vlisses, the he preferred his natiue soyle Ithaca before immortality.

Our country first challengeth vs by nature.

The whole world is a wisemans country.

Necessity compelleth euery man to loue his country. Eurip.

The loue which we beare to our country, is not pietie, as some suppose, but charity; for [Page] there is no pietie, but that which we beare to God and our Parents.

Many loue theyr Countrey, not for it selfe, but for that which they possesse in it.

Sweet is that death and honourable, which we suffer for our Country. Horace.

If it be asked to whom we are most engaged and owe most duty, our Countrey and parents are they that may iustly challenge it.

The life which we owe to death, is made euerlasting, beeing lost in the defence of our Countrey.

Giue that to thy country which she asketh, for nature will constraine thee to yeeld it.

Happy is that death, which beeing due to nature is bestowed vpon our Country.

Happy is that common-wealth, where the people doe feare the law as a tyrant. Plato.

A cōmon-wealth consisteth of two things, reward and punishment. Solon.

As the body without members, so is the common-wealth without lawes. Cicero.

Peace in a common-wealth is like harmony in musick. Aug.

Men of desert are least esteemed of in their owne Country. Erasmus.

Coriolanus beare vnkinde Armes against his Countrey. Plut.

[Page] Nascia was most woorthily renowned for the defence of his Country. Appian.

Q. Mutius, Scaeuola, & Curtius, deserued euerlasting memory for louing their country.

Nescio qua natale solum dulcedine cunctos Allicit, et memores non sinit esse sui. Ouid. Omnibus qui patriā 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.

[Page]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 Merchantmans 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 [Page] 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.

[Page]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 s [...]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.

[Page]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.

[Page]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 [Page] 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 [Page] 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.

[Page]

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.

[Page]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.

[Page]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.

[Page]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 [Page] 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 [Page] 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. [Page] 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 by reason of their age, and weaknesse of theyr strength, are subiect to sundry imperfections, and molested with many diseases. Pacunius.

Gray hayres oft-times are intangled vvith loue but stailesse youth intrapped with lust.

Age is more to be honored for his wisdom, then youth commended for his beauty.

The mind of an old man is not mutable, his fancies are fixed, & his affections not fleeting; he chooseth without intention to change, & neuer forsaketh his choyce till death make challenge of his life.

The olde Cedar tree is lesse shaken with the winde then the young b [...]amble, and age farre more stayed in his affaires then youth.

Old men are more meet to giue counsaile, then fit to follow warres. Bias.

Though young men excell in strength, yet old men exceede in stedfastnes.

Though all men are subiect to the suddaine stroke of death, yet old men in nature seeme neerest to their graue.

[Page]Age is a crowne of glory when it is adorned with righteousnes, but the dregs of dishonor when it is mingled with mischiefe.

Honorable age consisteth not in the terme of yeeres, neyther is it measured by the date of mans dayes: but by godly wisedome and an vndefiled life.

Age is forgetfull, and gray hayres are declining steps from strength.

Age is giuen to melan [...]hollie, and manie yeeres acquainted with many dumps.

Age speaketh by experience, and liketh by tryall, but youth leaneth vnto vvit vvhich is voyde of wisedome.

He that will not be aduised by age, shall be deceiued by youth.

Old age is the fore-runner of death.

Age and time are two thinges which men may fore-thinke of, but neuer preuent.

Men of age [...]eare and fore-see, that vvhich youth neuer regardeth.

Olde folkes oft-times are more greedie of coyne, then carefull to keepe a good conscience. Bias.

Age may bee allotted to gaze at beauties blossoms, but youth must clime the tree, and enioy the fruit.

Nature lendeth age authority▪ [...] nes [Page] of hart is the glory of all yeeres.

VVhilst the haires be hidden craftily, age bewrayes it selfe.

Children are compared to the spring-time, striplings to sommer-season, young-men to autumn, and old men to winter.

An olde man ought to remember his age past, and to bethinke himselfe hovv hee hath spent his time; if he finde himselfe faulty, in neglecting such good deedes as hee might haue done, he ought forth-with to be carefull to spend the remainder of his life in liberality towards the poore.

Old men are commonly couetous, because their getting dayes are past.

It is a great shame for an olde man to be ignorant in the principles of religion.

An old man ought to be reuerenced for his grauity, sooner then for his gray haires.

If young men had knowledge, and old men strength, the vvorld vvould become a nevv paradice.

A man aged and wise, is worthy double reuerence.

Infancie is but a foolish simplicity full of lamentations and harmes, as it were laid open to a maine Sea without a sterne.

Youth is an indiscreete heate, outragious, [Page] blind, heady, violent, and vaine.

Mans estate is trouble, & vexation of mind, full of repentance, and plunged in care.

Non est senectus (vt tu opinaris pater)

Onus grauissimum; sed impatientius

Qui fert, sibi ipse est author▪ illius mali;

Patienter at qui, sibi quietem comparat.

Dum dextere eius moribus se accomodat.

Nec ille solum detrahit molestiam

Accersit aliquam sed voluptatem sibi

Si nauig andum sit quatuor per dies

De comeatu cura nobis maxima,

At se in senectam quid licet comparcere

Non instruemus nos eo viatico?

Of Death.

Defi. Death is taken three maner of wayes, the first is the seperation of the soule from the bodie, with the dissolution of the body, vntil the resurrection; the second is the death of sinne, sith he is sayd to be dead, which lyeth sleeping in sin; the third is eternall death, vnto which the wicked shall bee condemned in the day of generall iudgement.

DEath is the law of nature, the trybute of the flesh, the remedy of euills, and the [Page] path eyther to heauenly felicitie, or eternall misery. He [...]clit.

Destenie may be deferred, but can neuer be preuented.

An honourable death is to be preferred before an infamous life.

That man is very simple, that dreadeth death because he feareth thereby to be cutte off from the pleasures of this life.

Death hath his roote from sinne. August.

Death is the end of feare, and beginning of felicitie.

There is nothing more certaine thē death, nor any thing more vncertain then the houre of death.

No man dyeth more willingly, then he that hath liued most honestly.

It is better to die well, then to liue wantonlie. Socrat.

Death it selfe is not so painfull, as the feare of death is vnpleasant.

Death is the end of all miseries, but infamy is the beginning of all sorrowes. Plut.

VVhile men seeke to prolong theyr lyfe, they are preuented by some suddaine death.

VVhile wee thinke to flie death, wee most earnestly follow death.

VVhat is he that being lustie and young in [Page] the morning, can promise himselfe life vntill the euening.

Many men desire death in their misery, that cannot abide his presence in the time of their prosperitie.

An euill death, putteth great doubt of a good life, and a good death partly excuseth an euill life.

The death of euill men, is the safety of good men liuing. Cicero.

Hee that euery hower feareth death, can neuer be possessed of a quiet conscience.

Nothing is more like to death then sleepe, who is deaths elder brother. Cicero.

There is nothing more common then suddaine death; which beeing considered by the great Phylosopher Demonax, hee therefore warned the Emperour Adrian, and such other as lyued at theyr pleasure and ease, in no wise to forget, how in euery short moment they should be no more.

Nature hath giuen no better thing then death. Plinie.

To men in misery, death is most welcome.

Death deadly woundeth, without eyther dread or daliance.

Sith death is a thing that cannot be auoided it ought of all men the lesse to be feared.

[Page]By the same vvay that life goeth, death cō meth. Aurelius.

The most profitable thing for the worlde, is the death of couetous and euill people.

Death is lyfe to the godly minded man, whose meditation is on diuine matters, and whose hope is heauen.

Death is common to all persons, though to some one way, and to some another.

If we liue to die, then we die to liue.

All things haue an end by death, saue onely death, whose end is vnknowne.

Death is metaphorically called the end of all flesh. Aristot.

The last curer of diseases, is death.

Death despiseth all riches and glory, and ruleth ouer all estates alike. Boetius.

None neede to feare death, saue those that haue committed so much iniquitie, as after death deserueth damnation. Socrat.

VVisedome maketh men to despise death, it ought therefore of all men to be imbraced, as the best remedy against the feare of death. Hermes.

So liue and hope, as if thou shouldest dye immediatly. Plinie.

Non deterret sapientem mors, quae propter incertos casus quotidie imminet, et propter breuitatem [Page] vitae nunquam longé potest ab esse.

Tria sunt generamortis; vna mors est peccati, vt anima quae peccat morte morietur; alter a mistica, quando quis peccato moritur et Deo viuit: tertia, qua cursum vitae buius explemus.

Aug.

Of Time.

Defi. Time is a secrete and speedie consumer of howers and seasons, older then any thing but the first, and both the bringer forth, and waster of whatsoeuer is in this world.

THere is no sore which in time may not bee saued, no care vvhich cannot bee cured, no fire so great vvhich may not bee quenched, no loue liking fancie or affection, vvhich in time may not eyther bee repressed or redressed.

Time is the perfit herrald of truth. Cic.

Time is the best Orator to a resolute mind.

Dailie actions are measured by present behauiour.

Time is the herrald that best imblazoneth the conceits of the mind.

Time is the sweete Phisition, that allovveth a remedie for euery mishap.

Time is the Father of mutabilitie.

[Page]Time spent without profit, bringeth repentance, and occasion let slip vvhen it might be taken, is counted prodigalitie.

There is nothing among men so entirelie beloued, but it may in time bee disliked, nothing so healthfull, but it may bee diseased, nothing so strong but it may be broken, neyther any thing so well kept, but it may be corrupted.

Truth is the Daughter of Tyme, and there is nothing so secrete, but the date of manie dayes will reueale it.

In time the ignorant may become learned, the foolish may [...]e made wise, and the most wildest wanton, may be brought to be a modest Matron. Bi [...]s.

The happier our time is, the shorter while it lasteth. Plinie.

Say not that the time that our fore-fathers liued in, was better then this present age. Vertue and good life, make good dayes, but aboundance of vice corrupted the time. Ierom.

Nothing is more precious then time, yet nothing lesse esteemed of. Bern.

As oyle though it be moist, quencheth not fire, so time though neuer so long, is no sure [...]t for sinne.

[Page]As a sparkle raked vp in cinders, vvill at last begin to glowe and manifest flame; so treachery hidde in silence, and obscured by time, will at length breake foorth, and cry for reuenge.

VVhatsoeuer villanie the hart doth thinke and the hande effect, in proces of time the worme of conscience will bewray.

Tyme draweth wrinkles in a fayre face, but addeth fresh colours to a fresh friend.

Things past, may bee repented, but not recalled. Liuius.

A certaine Phylosopher being demaunded what was the first thing needfull to winne the loue of a vvoman? aunswered, opportunitie. Beeing asked what was the second, he answered, opportunitie; and beeing demaunded what was the third, hee still aunswered, opportunitie.

Delayes oftentimes bring to passe, that hee which should haue dyed, doth kill him which should haue lyued. Clem. Alex.

Procrastination in perrill, is the mother of ensuing misery.

Time and patience, teacheth all men to liue content.

Take time in thy choyce, and bee circumspect in making thy match, for nothing so [Page] soone gluts the stomacke as sweet meate, nor sooner fills the eye, then beautie.

Oportunities neglected, are manifest signes of folly.

Time limitteth an end to the greatest sorrowes.

Actions measured by time, sildome prooue bitter by repentance.

Reason oft-times desireth execution of a thing which time will not suffer to bee done; not for that it is not iust, but because it is not followed.

Many matters are brought to a good end in time, that cannot presently be remedied with reason.

Time is lifes best counsellor. Antist.

Time is the best gouernour of counsels.

Tyme tryeth what a man is, for no man is so deepe a dissembler, but that at one time or other he shall be easily perceiued.

Time maketh some to be men, which haue but childish conditions.

A little benefit is a great profit, if it bee bestowed in due time. Curtius.

Times dailie alter, and mens minds doe often change.

Time is so swift of foote, that beeing once past, he can neuer be ouer-taken.

[Page]The fore-locks of time, are the deciders of many doubts.

Time in his swift pace, mocketh men for theyr slownes.

Non est, crede mihi, sapientis dicere, viuam;

Sera nimis vita est crastina, viue hodie.

Omnia tempus edax depascitur, omnia carpit:

Omnia sede mouet, nec sinit esse diu.

Of the World.

Defi. This word worlde, called in greeke Kosmos, signifieth as much as ornament, or a wel disposed order of things.

HE that cleaueth to the customes of the world, forsaketh God.

Cicero and the Stoicks, were of opinion, that the world was wisely gouerned by the Gods, who haue care of mortall things.

The world is vain, & worldly ioyes do fade, but heauen alone for godly minds is made.

He that trusteth to the world, is sure to bee deceiued. Archim.

The disordinate desire of the goods of thys world, begetteth selfe-loue.

Our honours and our bodily delights, are worldly poysons to infect our soules.

[Page]The worlde seduceth the eye with varietie of obiects; the sent with sweete confections, the taste with delicious duties; the touch with soft flesh, precious clothing, and all the inuentions of vanitie.

Hee that morti [...]ieth his naturall passions, is sildome ouer-come with worldlie impressions. Greg.

No man that loueth the world, can keepe a good conscience long vn [...]orrupted.

The worldly man burneth in heate of desire, is rauished with the thought of reuenge, inraged with the desire of dignity; briefely, neuer his owne, [...] he leaue the world.

Thys world, tho [...]gh neuer so well beloued, cannot last alwayes.

Thys worlde is the chaine vvhich fettereth men to the deuill, but repentance is the hand which lifteth men vp to God.

Thys world is but the pleasure of an houre, and the sorrowe of many dayes. Plato.

The worlde is an enemy to those whom it hath made happy. Aug.

The world is our pryson, and to lyue to the world, is the life of death.

The delights of this world, are like bubbles in the water, which are soone raysd, and suddainly layd.

[Page]The world hateth contemplation, because contemplation discouereth the treasons and deceits of the world. Erasmus.

VVee may vse the world, but if wee delight in it, we breake the loue wee should beare to him that created it.

Hee that loueth the worlde, hath incessant trauaile, but hee that hateth it, hath rest.

Man hath neuer perfit rest or ioy in thys world, neither possesseth he alwayes his own desire.

The world hath so many sundry changes in her vanitie, that shee leadeth all men wandering in vnstedfastnes.

He which seeketh pleasures from the world, followeth a shadow, which when hee thinketh he is surest of, it vanisheth away, and turneth to nothing. Socrat.

The world, the flesh, and the deuil, are three enemies that continually fight against vs, & we haue great need to defend vs from them.

The vanities of thys worlde, bewitch the mindes of many men.

God created thys world, a place of pleasure and reward; wherefore such as suffer in it aduersity, shall in another world be recompenced with ioy. Hermes.

He which delighteth in the world, must eyther [Page] lacke what he desireth, or els loose what he hath wonne with great paine.

He that is enamoured of the worlde, is like one that entereth into the Sea; for if hee escape perrils, men will say he is fortunate, but if he perrish, they will say hee is vvilfully deceiued.

He that fixeth his minde wholy vppon the world, looseth hys soule; but he that desireth the safetie of his soule, little or nothing regardeth the world.

After the olde Chaos vvas brought into forme, the Poets faine that the vvorld vvas deuided into foure ages; the first vvas the golden age, the second vvas the siluer age, the thyrd, the brazen age, and the fourth, the yron age; all which may bee more largelie read of in the first booke of Ouids Metamorphosis.

The worlde in the foure ages thereof, may bee compared vnto the foure seasons of the yeere; the first resembling the spring-tyme, the second, sommer, the third, autumne, and the fourth, winter. Perdicas.

Hee that yeeldeth himselfe to the vvorlde, ought to dispose himselfe to 3. things which hee cannot auoyde. First to pouerty, for hee shall neuer attaine to the riches that hee desireth; [Page] secondly, to suffer great paine & trouble; thirdly, to much businesse without expedition. Solon.

Mundus regitur numine deorum estque quasi communis vrbs et ciuitas omnium.

Cicero.

Mundus magnus homo, homo paruus mundus esse dicitur.

Of Beginning.

Defi. Beginning is the first appearance of any thing, and there can be nothing without beginning, but onely that Almightie power, which first created all things of nothing.

EVill beginnings, haue most commonlie wretched endings.

In euery thing the greatest beauty is to make the beginning plausible and good.

It is better in the beginning to preuent, thē in the exigent to worke reuenge.

That thing neuer seemeth false, that dooth begin with truth.

The preface in the beginning, makes the whole booke the better to be conceiued.

Nature is counted the beginning of all things, death the end. Quintil.

To beginne in truth, and continue in goodnesse, [Page] is to gette praise on earth, and glorie in heauen.

The beginning of superstition, was the subtiltie of sathan; the beginning of true religion, the seruice of God.

There is nothing wisely begunne, if the end be not prouidently thought vpon.

Infants beginne lyse with teares, continue it with trauailes, and end it with impatience.

A foolish man beginneth many things, and endeth nothing.

The beginning of thinges is in our owne power, but the end thereof resteth at Gods disposing. Stobaeus.

Neuer attempt any wicked beginning in hope of a good ending.

The most glorious and mightie beginner, is GOD, who in the beginning created the world of nothing.

Small faults not hindered in the beginning, amount to mighty errors ere they be ended.

A worke well begun, is halfe ended. Plato.

In all workes, the beginning is the chiefest, and the end most hardest to attaine.

The beginning, the meane, and the end, is a legacie which euery one enioyeth.

Sodaine changes haue no beginning.

Nothing is more auncient then beginning.

[Page]That which is betweene the beginning and the end, is short. Greg.

The feare of God, is the beginning of wisedome. Sirach.

The beginning of all thinges are small, but gather strength in continuaunce.

The beginning once knovvne, vvith more ease the euent is vnderstood.

Begin nothing before thou first call for the helpe of God; for God whose power is in all things, gyueth most prosperous furtherance and happy successe, vnto all such acts as vvee doe begin in his name.

Take good aduisement ere thou begin any thing, but being once begun, be careful speedily to dispatch it.

He that preuenteth an euill before it begin, hath more cause to reioyce then to repent.

Take good heede at the beginning to what thou grauntest, for after one inconuenience another will follow.

Begin to end, and ending, so beginne,

As entrance to good life, be end of sinne.

Principijs obsta, seró medicina paratur

Cum malaper longas inualuere moras.

Principij nulla est origo, nam ex principio oriuntur omnia, ipsum autem nulla ex re alia nasci potest.

Of Ending.

[Page]

Defi. The ende is that whereto all thinges are created by GOD, which is, the glory of his Name, and saluation of his Elect; albeit the order which hee obserueth, the cause, reason, and necessitie of them, are hid in his secrete counsaile, and cannot bee comprehended by the sence of man.

THE end of thys worlde, is a good mans meditation; for by thinking thereon, hee preuenteth sinne. Basil.

The end of trouble bringeth ioy, & the end of a good life, euerlasting felicitie.

VVhat thing soeuer in this world hath a beginning, must certainly in thys world haue also an ending.

The last day hath not the least distresse.

Felicitie is the end and ayme of our worldlie actions, which may in this life be described in shadowes, but neuer truly attained but in heauen onely.

Nothing is doone, but it is doone to some end. Arist.

The end of labour is rest, & the end of foolish loue repentance.

[Page]The end is not onely the last, but the best of euery thing. Arist.

The end of euery thing is doubtfull. Ouid.

The end of warre is a iust Iudge. Liuius.

As there is no ende of the ioyes of the blessed, so is there no end of the torments of the wicked. Greg.

The end of this present life, ought to haue respect to the beginning of the life to come. Bernard.

The end we hope for, is euer lesse then our hopes.

VVhat was doubtfull in the beginning, is made certaine by the end therof. Hugo.

Seeing the euent of things doe not aunswer to our wils, we ought to apply our wils to the end of them. Arist.

The end of a dissolute life, is most cōmonly a desperate death. Bion.

Our life is giuen to vse and to possesse, but the end is most vncertaine and doubtfull.

The end of sorrow is the beginning of ioy.

At the end of the worke, the cunning of the work-man is made manifest.

Good respect to the ende, preserueth both body and soule in safety.

Before any fact be by man committed, the end therof is first in cogitation.

[Page]Many things seeme good in the beginning, which prooue bad in the end.

Exitus acta probat, careat successibus opto

Quisquis ab euentu facta notanda putat.

Multi laudantur in principio, sed qui ad finem prefeuerat, beatus est.

Of Day, or Light.

Defi. The word Dies which signifieth day, is so called, quod sit diuini operis, it is Gods faire creature, and the cheerefull comfort of man, who by his word made the light thereof to beautifie it to the worlds end.

THose children which are borne betweene the foure and twenty houres of midnight, and midnight, with the Romans are said to be borne in one day.

Numa Pompilius, as hee deuided the yeere into Moneths, so hee deuided the moneth into dayes, and called them Festos, profestos, and Intercisos, the first dedicated to the gods, the next to men, for dispatching of theyr busines; the last as common for theyr Gods as men.

A day natural hath twenty & foure houres, a day artificiall, hath twelue houres.

[Page]The day beginneth vvith the Egyptians at sunne-setting, and vvith the Persians at the sunne-rising.

The Athenians count all the time from the setting of the sunne, till the setting of the sun againe, but one day.

The Babylonians count their day from the sunne rising in the morning, till the sun rising the next day.

The Vmbrians, an auncient people in Italy, count theyr day from noonetide, till no onetide next following.

The vvicked and euill-liuing man, loueth darknes, and hateth the light.

One day taketh from vs, the credite that another hath giuen vs, and the last must make reckoning of all the rest past.

By daily experience we wax wiser & wiser.

Hee that refuseth to amend his life to day, may happen to be dead ere to morrow. Aure.

Let no day be spent without some remembrance how thou hast bestowed thy time.

Vespasian thought that day lost vvherein he [...]ad not gotten a friend.

One day the hardy broode

Of Fabius sent to fight,

Thus sent one day,

Did see them nobly dead ere night.

[Page]The Romans called Iupiter Diespiter, which signifieth the father of the day, or light.

Light is some-times taken for day, and darknes for night.

No day commeth to man, wherein he hath not some cause of sorrow. Quintil.

The entrance of adolescencie is the end of infancie, mans estate the death of youth, and the morrow dayes birth, the ouer-throw of this dayes pride.

Light is the Queene of the eyes. Aug.

GOD in the beginning made tvvo great lights, one for the day another for the night.

Day is the image of life, night of death. Aug.

The pleasure of the day, is the sunne, called of the Philosophers the golden eye, and hart of heauen.

The light of learning, is the day of the minde. Aug.

Euery day that passeth, is not to be thought as the last, but that it may be the last. Seneca.

The sunne melteth wax, and hardneth clay.

Abbreuiare dies poteris producere nunquam,

Abbreuiare tuum est sed prolong are tonantis.

Optima quae (que) dies miseris mortalibus eui

Prima fugit: subeunt morbi tistis (que) senectus

Et labor, et durae rapit inclementia mortis.

Night or Darknes.

[Page]

Defi. Night is the houres of rest and peace after labours, beeing commonly that part of the day naturall in which the sunne is hidden from vs cheering the Antipodes.

THe longer the night is in comming, the more it is desired of the oppressed, yet no sooner seene then wisht to be departing.

Night is the benefit of nature, and made for mans rest. Liuius.

Suspition and feare are nights companions.

This our life is as it were night. Aug.

Darknes is not euill, but in comparison of the light. Aug.

Euery light hath his shadow, and euery shadow of night a succeeding morning.

The darknes of our vertues, and not of our eyes, is to be feared. Aug.

It is not darknes, but absence of the light that maketh night.

Darknes cannot be seene. Aug.

The breath wee breathe in the morning, is often stopt and vanished before night.

Night followeth day, as a shadow followeth a body. Arist.

[Page]Night is more comfortable to the miserable then the day.

Night is the cloake to couer sinne, and the armour of the vniust man. Theophr.

Night which is the nurse of ease, is the mother of vnquiet thoughts.

Night which is all silence, heares all the cō plaints of the afflicted.

The deeded of the night are lothsome to the day, neyther hath light to doe with darknes.

Night is warres enemy; yet is it the onely finder out of martiall stratagems.

A darke night, and a deadly resolution, begets cause of the dayes lamentation.

Night vvhich is most foule, begets day vvhich is most faire, a contrary of a contrarie.

Night begets rest, and rest is the refreshing of tired spirits.

VVhat euer is ouer-wearied by the dayes exercise, is as it vvere nevve borne by the nights rest and quiet. Tully.

Night and sinne hold affinitie, and ioyntly ayde each other.

It is impossible to weare out the day in trauaile, if some part of the night be not spent in rest.

[Page]Vt ingulent homines surgunt de nocte latrones vt teipsum serues non expergisceris. Horatius. Interiores tenebrae caecitas mentis exteriores infernus.

Of Wickednes.

Defi. VVickednes is any sinne, vice, or euil, committed or imagined in the whole course of our liues, and the meane by which we loose Gods fauour, and expose our selues to the danger of hell fire.

THe prosperity of euill men, is the calamitie of the good.

VVhen wicked men reioyce, it is a signe of some tempest approching.

It is the corruption of the good to keepe company with the euill.

Reioyce as often as thou art despised of euill men, and perswade thy selfe that their euill opinion of thee is most perfit praise.

Ill men are more hasty then good men be forward in prosecuting their purpose.

Hee that worketh wickednes by another, is guilty of the fact committed himselfe. Bias.

It is better to destroy the wickednes it selfe then the wicked man.

[Page]Vnexperienced euils doe hurt most.

The remembrance of euill thinges is to be obserued by the contemplation of good matters.

Phillip K. of Macedon, assembled together the most wicked persons, and furthest from correction of all his subiects, and put them into a Towne which hee builded of purpose, calling it Poneropolis, the Citty of vvicked persons.

Continuance of euill doth in it selfe increase euill. S. P, S.

A wicked life is the death of the soule. Chris.

VVho can be more vnfortunate then hee which of necessity will needs be euill?

VVho soeuer hee be that spareth to punish the wicked, doth thereby much harme to the good. Anachar.

It is a praise to the godly, to be dispraised of the wicked, and it is likewise a dispraise to be praised of them.

Sinne blindeth the eyes of the wicked, but punishments open them. Greg.

The wicked man is daily drawne to punishment, and is ignorant therof.

The minde of an ill disposed person, is more vnstable then the superficies of the water.

VVhen wicked men be in the midst of all [Page] theyr iollitie, then some misfortune comes knocking at the doore.

VVhen the euill man vvould seeme to be good, then is he worst of all.

He is euill, that doth willingly associate him selfe with wicked men.

VVicked men are the deuils shadowes.

Vertue is health, but vice is sicknes. Plato.

The wicked man attempteth thinges impossible. Arist.

The wicked man is euer in feare. Plato.

Hee vvrongeth the good that spareth the wicked.

A good sentence proceeding from a wicked mans mouth, looseth his grace.

The progeny of the wicked, although it be not wholy infected, yet it vvill sauour something of the fathers filthines.

As vertue is a garment of honour, so vvickednes is a robe of shame.

Cursed is that man, that knoweth not to be a man, but by his wickednes is far otherwise then he should be.

Hee that intendeth not to doe good, should refraine from dooing euill; but it is counted euill if we refraine to doe good.

Purifie thine owne vvickednes, then prate of others sinnes.

[Page]All things are tollerable, except extreame wickednes.

The wickednes that is done by the permission of a Prince, shall be reckoned vnto the Prince for his sinne.

The wicked man, in a monstrous kinde of pride neuer heard of before, glorieth & boasteth of his euill deeds.

Nothing maketh men more miserable then wickednes and impiety.

A man shall bee meruailouslie mooued to goodnes, if hee doe but remember the pleasures comming from the same to be continuall, not transieory; and againe, if he remember the pleasures springing from vvicked things, he shall find them mingled with griefe and vexation; the pleasure passeth, but the paine endureth.

VVhen a man doth subiect himselfe to the wicked affections of his owne minde, he doth weaken and cut in sunder the strings of vnderstanding. Cicero.

VVicked counsaile is most hurtfull to the giuer.

In good things, nothing is eyther vvanting or superfluous; vvhich made the Pythagorians say, that wickednes could not be comprehended, but godlines might.

[Page]The wayes to wickednes are many, plaine, and common, but to goodnes are not many, but one, and that same is hard to find, because it is but little troden,

Non ob [...] solum incommodo, quae eueniunt improbis, fugienda est improbitas: sed multo etiam magis, quod cuius in animo versatur, nunquam sinit eum respirare, nunquam acquiescere.

Si impietas improbé molita quippiā est, quamuis occulté fecerit, nunquam tamen confidet id fore semper occultum; plerumque enim improborum facta primo suspicio insequitur: deinde sermo atque fama: tum accusatorū iudex, multi etiam se iudicant.

Of Infamie.

Defi. Infamie is the liuory of badde desarts in this world, and that which for our malignities and euill dooings, staineth our names, and our successions with a perpetuall disgrace, through the report of our misdeedes and vniust attempts.

SHame and dishonour are the greatest preuentors of mishap.

Infamie galleth vnto death, and liueth after death.

[Page]Infamie and shame are inseparable sequels of adultery.

That man is very vvicked and vnhappie, vvhose life the people lament, and at vvhose death they reioyce. Solon.

There is no greater infamy, then to be lauish in promise, and slack in performance.

Begging is a shamefull course, and to steale is a great blot of dishonor.

Hee that hath borne saile in the tempest of shame, may euer after make a sport of the shipwrack of his good name.

Infamy is so deep a colour, that it will hardly be washed off with obliuion.

Such as seeke to climbe by priuy sinne, shal fall with open shame.

They that couet to swim in vice, shall sink in vanity. Crates.

Greater is the shame to bee accounted an harlot, then the prayse to be esteemed amiable.

The infamy of man is immortall. Plautus.

It were great infamy to the person, and no small offence to the Common-weale, to behold a man basely toyling that deserueth to gouerne, and to see him gouerne, that deserueth to goe to plow.

Shame is the end of trechery, and dishonor [Page] euer fore-runnes repentance.

VVhat is once spotted vvith infamie, can hardly be worne out with time. Aurel.

VVhen the string is broken, it is hard to hit the white; and when a mans credit is called in question, persvvasions can little preuaile.

An honorable man should neuer die, and an infamous man deserueth not to liue.

The infamous man is onely miserable, for good men will not beleeue him, bad will not obey him, no man accompany him, and few befriend him.

As beautie adorneth vvealth, maintaineth honour and countenance; so infamy woundeth all.

The occasions and greatnes of infamie, are better vntried then knowne.

The tongue is the readiest instrument of detraction and slaunder.

Euery inferior doth account that thing infamous, wherein hee seeth his superiour offend.

It is infamie to seeke prayse by counterfaite vertue.

It is infamie to disprayse him that deserueth well, because he is poore, & to commend the vnworthy because he is rich.

[Page]He that by infamie slaundereth his friend, is most monstrous.

To be praised of wicked men, is as great infamy as to be praised for wicked doing.

Pride is the cause of hatred, and sloth of infamie.

The life of a noted infamous man is death.

Cicero inueighing against Cateline, saith, thy naughty and infamous life, hath so obscured the glory of thy predicessors, that although they haue been famous, yet by thee they will come to obliuion.

Dyonisius, as long as hee perceiued himselfe to be wel reported of, he was a good man, but when the priuy talke to his defamation came to his eares, he forsooke all goodnes, and became a most cruell tyrant.

If a mans good name bee not polluted, although hee haue nothing else, yet it standes him in more sted then the possession of very great riches.

Emori praestat per virtutem quam per dedecus viuere.

Quis honorem, quis gloriam, quis laudem, quis vllum decus tam vnquam expetit, quam vt ignominiam, infamiam, contumeliam dedecus fugiat.

Of Dishonesty.

[Page]

Defi. Dishonestie is an act which ingendereth it owne torment from the very instant wherein it is committed; and with the continuall remembrance therof, filleth the soule of the malefactor with shame and confusion.

HE that is disposed to mischiefes, will neuer want occasions.

Dishonestie ruinates both fame and fortune.

Shame is the hand-mayde to dishonest attempts. Crateus.

The insatiate appetite of gluttony, doth obscure the interior vertues of the mind.

Hee that feares not the halter, vvill hardly become true, and they that care not for suspect, are sildome honest.

It is a dishonest victory that is gotten by the spoyle of a mans owne country. Cicero.

There neuer riseth contention in a Common-weale, but by such men as vvould lyue without all honest order.

The euill inclination of men, may for a time be dissembled, but being once at liberty, they cannot cloke it.

[Page]Many times the wicked beare enuy vnto the good, not because the vertuous suffer them to doe well, but for that they vvill not consent with them to doe euill.

Many bee so malicious and peruerse, that they take more delight [...]o doe euill vnto others, then to receaue a benefit vnto themselues.

If hee be euill that gyueth euill counsaile, more vild is he that executeth the same.

Nothing is profitable which is dishonest. Tully.

Then is mischiefe at the ful ripenes, when as dishonest thinges be not onely delightfull in hearing, but also most plesant in practise; and there is no remedy to be hoped for, vvhere common vices are counted vertues.

A man giuen to dishonesty, can neyther be friend to himselfe, nor trusty to another.

The ouer-throvv of a Common-wealth, is the dishonesty of the Rulers.

Dishonestie is the serpent of the soule, which spoyleth men of theyr ornaments and heauenly apparrell.

All thinges are tollerable, saue those things which are dishonest.

Calistes the harlot, said shee excelled Socrates, because that when she was disposed, shee [Page] could draw his auditors from him; no meruaile sayth hee, for thou allurest them to dishonestie, to which the way is ready, but I exhort them to vertue, whose way is harde to finde.

Honestie is ioyned with misery, dishonestie vvith all kinde of vvorldly felicitie; but the misery which we suffer for honestie, shall bee turned to euerlasting comfort; and that felicitie gotten by dishonestie, shall bee changed into perpetuall torment.

Saepé diespiter neglectus

Incaesto addidit integrum

Ra [...]o antecedentem scelestum

Deseruit pede poena claudo.

Disce bonas artes moneo romana iuuentus

Sit procul omne nefas, vt ameris amabilis esto.

Vices in generall.

Defi. Vice is an inequalitie and iarring of manners, proceeding from mans naturall inclination, to pleasure and naughtie desires.

A Man sildome repenteth his silence, but he is often sorrowfull for his hastie speeches. Hee that is rooted in sinne, will hardly bee by good counsaile reformed.

[Page]VVho doubts of God with Protagoras, is an infidell; who denieth God with Diagoras, is an Epicure and a deuill.

Consent and sin are both of one kind.

Vice is the habitude of sin, but sinne is the act of the habitude.

Hee that pampers his flesh, dooth nourish many wormes. Demonax.

Excessiue sleepe is found the bodies foe.

Lust bringeth short life, prodigalitie vvretched life, and perseuerance in sinne eternall damnation.

As by nature some men are more inclined to sicknes then othersome, so one mans mind is more prone then anothers to all vnrighteousnesse.

The sicknes of our age is auarice, the errors of our youth inconstancie. Theopom.

Craft putteth on him the habite of policie, malice the shape of courage, rashnesse the title of valure, lewdnesse the image of pleasure; thus dissembled vices seeme great vertues.

VVhere elders are dissolute & past grauity, there the younger sort are shamelesse, & past grace.

Euery vice fighteth against nature.

Vice ruleth where gold raigneth. Greg.

[Page]VVe ought not to hate the man, but his vices. August.

There are more vices then vertues. Greg.

Riches gotten with craft, are cōmonly lost with shame.

Folly in youth, & negligence in age, breeds at length woe to both; the one ending in sorowfull griefe, the other in lamentable miserie.

VVhere youth is voyde of exercise, there age is voyde of honestie.

Flattery & soothing great men in their humors, getteth more coine then true speeches can get credite. Bias.

Faire faces haue gotten foule vices, straight personages crooked manners, & good complexions, bad conditions.

A merry minde dooth commonly shewe a gentle nature, where a sower countenaunce [...]s a manifest signe of a froward disposition.

Sobrietie without fullennesse, is commen [...]lable, and mirth with modestie delectable.

Euery vice hath a cloake, & creepeth in vnder the name of vertue.

VVee ought to haue an especiall care, least [...]hose vices deceiue vs which beare a shewe of vertue.

Craft often-tymes accompanieth pollicie, [Page] too much austeritie temperance, pride a resolute minde, prodigalitie liberalitie, fortitude temeritie, and religion, superstition.

VVhat Nation dooth not loue gentlenesse, thankfulnes, and other commendable parts in a man? Contrarily, who dooth not hate a proude, disdainfull, vnhonest, and vnthankfull person?

Cum [...]aleamur satis magnam vim esse in vitijs ad miseram vitam, fatendum est etiam eandem vim in virtute esse ad beatam vitam contrariorū enim contraria sunt consequentia.

Qui voluptatibus ducuntur, et se vitiorum illecebris et cupiditatū lenocinijs dediderunt, missos faciant honores, nec atting ant rēpublicā, patianter viros fortes labore, se otio suo perfrui.

Of Ingratitude.

Defi. Ingratitude is that which maketh men impudent, so that they dare ioyne together t [...] hurt those which haue been their best friends▪ and them to whom they are bounde, both by blood, nature, and benefits.

INgratitude challengeth reuenge by custome, and is a vice most hatefull both before God and man.

[Page]Ingratitude for great benefits, maketh men to dispayre of recompence, and of faythfull friends causeth them to become mortall foes.

Impudency is the companion of that monster ingratitude. Stobaeus.

He is vnthankfull, that being pardoned sinneth againe.

There can be no greater iniury offered to a free minde and a bashfull face, then to be called vnthankfull; sith such reproches sincke most deepely into the reputation of honor.

Ingratitude springeth either frō couetousnesse or suspect. Theophr.

It is a shamelesse and vnthankfull part, alwayes to craue, and neuer to giue. Martiall.

Princes rewarding nothing, purchase nothing; and desert beeing neglected, courage will be vnwilling to attempt.

Benefits well bestowed, establish a kingdome, but seruice vnrewarded, weakeneth it. Archim.

The nature of man is ambitious, vnthankfull, suspectfull, not knowing rightly how to vse his friendes, or with what regarde to recompence hys well-willers for theyr benefits bestowed.

Anthonie in the time of Vespasian, when hee was proclaimed and named Emperour, after [Page] all his seruices against the Vitellians, & after hee had recouered Rome, was suspected by Mutianus, brought to Rome without authoritie; and visiting Vespasian in Asia, hee vvas so coldly entertained that he died very shortlie after, not onely disgraded and disgraced, but also most desperatly.

Tis better to bee borne foolish, then to vnderstand how to be vnthankfull.

The ingratitude of the Romaines towardes Scipio, was by reason of the conceiued suspect of his fortunes, the suddainnesse of his expedition, and the greatnes of his enemies. All which forced a wound in the greatest wits, & a dread in all sorts of people.

Cato Priscus, hauing deserued vvell of the Romaines, was disgraced by them, for thys onely cause, because his oppugner sayd, that that Cittie coulde not bee free, where there was a Cittizen which was feared of the Magistrate,

Ingratitude looseth all things in himselfe, in forgetting all duties to his friend.

To doe good to an vnthankfull body, is to sowe corne on the sand.

Two contraries giue light one to the other, and ingratitude and thankfulnes, are best discerned one by the other.

[Page]There is no affection among men so firmely placed, but through vnthankfull dealing it may be changed to hatred. Bias.

Two heads vpon one body, is a monstrous sight, but one vnthankfull hart in a bosome, is more odious to behold. Bias.

There cannot bee a greater occasion of hatred, then to repay good turns with vnthankfull dealing.

The vnthankfull man, hath euer beene accounted a more dangerous buyer then the debtor. Cognet.

The vngratefull man is of worse condition then the serpent, which hath venom to anoy other, but not himselfe.

Tis better neuer to receiue benefit, then to be vnthankfull for it.

Thankfulnes dooth consist in truth and iustice; truth doth acknowledge what is receiued, and iustice doth render one good turne for another. Stobaeus.

He is vnthankfull with whom a benefit perisheth, he is more vngrateful, which wil forget the same, but he is most vnthankfull, that rendereth euill for the good hee hath receiued. Bias.

Hee which receiueth a benefite, should not onely remember it, but requite the same, liberally [Page] and fruitfully, according to the nature of the earth, vvhich rendereth more fruite then it receiueth seede. Quintil.

Homer as it is written in his life, dyd neuer forget to requite a benefite receiued; and oftentimes gaue thankes to his good benefactors, Mentor, Phenius, Tychius, and Mentas; who releeued him in his miseries.

The Egyptians, of all vices most abhorréd ingratitude, in which, as Tully sayth, all wickednesse is contayned.

Thou canst not cal a man by a worse name, then to say he is an vnthankfull person. Chilo.

Plutarch interpreteth Pythagoras Symbole of not receiuing of Swallowes, that a man ought to shunne vnthankfull people.

Xenophon among the prayses which he gaue vnto Agesilaus, reputed it a part of iniustice, not onely not to acknowledge a good turne, but also, if more bee not rendered then hath beene receiued.

VVho soeuer receiueth a benefite, selleth his owne libertie, as who would say, that he [...] made himselfe subiect to render the like.

The lawes of Athens, Persia, and Macedonia, condemned the vnthankfull person to death.

It is written of Phillip the French King, tha [...] [Page] he put one of his souldiours out of pay, and proclaimed him a villaine, because hee vvas found vnthankful, and caused him to be marked in the forehead with the word vnthankfull.

In the old tyme, liberties and franchises for ingratitude were reuoked.

Est aliqua ingrato meritum exprobrare voluptas.

Ingratus qui beneficiū accepissesse negat, quod accepit ingratus, qui id dissimulat, rursum ingratus, qui non reddit: at omnium ingratissimus est, qui oblitus est.

Of Pride.

Defi. Pride is an vnreasonable desire to enioy honours, estates, and great places; it is a vice of excesse, and contrary to modestie, which is a part of temperance.

HE that bruseth the Oliue tree with hard yron, fretteth out no oyle, but water, and he that pricketh a proude hart with perswasions, draweth out onely hate and enuie.

It is impossible that to a man of much pride Fortune should be too long friendly.

It chaunceth oftentimes to proude men, [Page] that in theyr greatest iolitie, and vvhen they thinke theyr honor spunne and wouen, then theyr estate with the web of theyr life, in one moment is suddainly broken.

It is natural to proude men to delight them selues, and to set theyr whole mindes vppon vaine desires.

VVhere least desert is, there is most pride.

Men that haue their thoughts hie, and theyr fortunes lowe, liue alwayes a pensiue life.

Pryde should of young men be carefully auoyded, of old men vtterly disdained, and of all men suspected and feared. Socrat.

Pryde hath two steps, the lowest blood, the highest enuie.

Pryde eateth golde, and drinketh blood, & climeth so high by other mens heads, that she breaketh her owne neck.

It is better to liue in lowe content, then in high infamie; & more precious is want with honestie, then wealth with discredite.

Aspyring pryde is like a vapour, which ascendeth high, and presently vanisheth away in a smoake. Plut.

A proude hart in a begger, is like a great fire in a small cottage, vvhich not onely warmeth the house, but burneth all that is in it.

Men that beare great shapes, and large shadowes, [Page] and haue no good nor honest minds, are like the portrature of Hercules, dravvne vpon the sands.

The more beautie, the more pride, and the more pryde, the more precisenes.

Pride is a Serpent, which [...]lilie insinuateth herselfe into the minds of men.

Extoll one of base stocke to high degree, & no man liuing will sooner proue more proud then he.

An ambitious body will goe farre out of the right way, to attaine to the height which his hart desireth. S. P. S.

Pride is the mother of superstition.

The proude man, seeking to depresse an other man, in stedde of superioritie, attayneth indignity.

Pride, enuie, and impatience, are the three capitall enemies of mans constancie. Augu.

Pride is alwayes accompanied vvith follie, audacitie, rashnes, and impudencie; and (as Plato sayth) with solitarines, as if one woulde say, that the proude man is abandoned of all the world, euer attributing to himselfe, that which is not; hauiug much more bragging then matter of worth.

S. Augustine compareth a proude man to a shyppe without a Pylot, tossed vp & downe [Page] vpon the seas by the winds and tempest.

The sonne of Agesilaus, vvrote vnto King Phillip, who much gloried in some of his victories; that if he measured his shadow, hee should find it no greater after the victory thē it was before.

Herod glorying in his apparrell, and the honour that was done vnto him, was suddainlie smitten, and shortly after eaten vp vvith wormes.

King Lewes the eleuenth was vvont to say, vvhen pride was on her saddle, mischiefe and shame was on the crupper.

Iulius Caesar was so proude, as he would often say, that whatsoeuer pleased him, should stand for a law.

Pride dyd first spring from too great abundaunce of wealth. Antist.

Chrisippus, to rayse an opinion of knowledge to himselfe, would sette forth those bookes in his owne name (a fault common in our age) which were wholy written by other men.

Husbandmen thinke better of those eares of corne which bowe downe and waxe crooked, then those which grow straight, because they suppose to finde more store of graine in them, then in the other.

It is the propertie of proude men, to delight [Page] themselues in theyr owne foolish inuentions. Hermes.

Hee that knoweth himselfe best, esteemeth himselfe least. Plato.

The spring of pride is lying, and the fountaine of truth is humilitie.

The glory of a proude man, is soone turned to infamy. Salust.

The proude man thinketh no man can bee humble. Chrisost.

It is a hard matter for a rich man not to bee proude.

If a proude rich man may scarcely be endured, vvho can away with a poore man that is proude? Aug.

Apricus King of Egipt, was so insolent, that he vvould say, there was neyther God nor man could disposs [...]sse him of his kingdome; but shortly after, Amasis put him by it, and [...]e was strangled of his owne subiects.

The proude man resembleth the Fisherman in Theocritus, who satisfied his hunger with dreames of gold.

The pride of vnquiet and moouing spyrits, neuer content themselues in their vocations. Perdicas.

Pompey could abide no equall, and Caesa [...] could suffer no superior.

[Page] Themistocles tolde the Ath [...]nians, that vnlesse they banished him and Aristides, they should neuer be quiet.

Perdita tunc vrbi nocuerunt secula, postquam ambitus est luxus, et opum metuenda facultas transuerso mentem dubiam torrente tulerunt.

In rebus prosperis, et ad voluntatem nostram fluentibus, super bia magnoperé est fugienda, nā vt aduersas res sic secundas immoderate ferre leuitatis est.

Of Prodigalitie.

Defi. Prodigalitie is the excesse of liberalitie, which comming to extreamitie, prooues most vicious, wasting vertues faster then substance, and substance faster then any vertue can get them.

PRodigalitie vvithout care, vvasteth that which diligent labour hath purchased.

Prodigalitie is called the fire of the minde, vvhich is so impatient in heate, that it ceaseth not while any matter combustible is present, to burne necessary things into dust and cynders. Plinie.

Prodigalitie maketh youth a Tyrant in hys owne estate, a destroyer of his owne wealth, [Page] and a corrosiue to his owne friendes.

To spend much without getting, to lay out all without reckoning, and to giue all vvithout considering, are the chiefe effects of prodigalitie.

He that giueth beyond his power, is prodigall, he that gyueth in measure, is liberall, he that gyueth nothing at all, is a niggard.

Prodigalitie is a speciall signe of incontinencie. Aurelius.

Hee that is superstuous in his diet, sumptuous in his apparrell, and lauish of his tongue, is a Cookes hope, the Taylers thrift, and the sonne of repentance.

The end of much expence, is great griefe.

VVho spendes before he thriue, will begge before he think.

Riches lauishly spent, breedes griefe to our harts, sorrowe to our friendes, and miserie to our heyres.

A proude eye, an open purse, a lyght vvise, breede mischiefe to the first, misery to the second, and hornes to the third.

VVhat is gotten with care, ought to bee kept with wisedome.

Prodigalitie is a dissolution, or too much loosing of vertue. Zeno.

An vnthrift is knowne by foure things, by [Page] the company he keepeth, by the tauerns hee haunteth, by the harlots he cherrisheth, & by the expence he vseth.

As excesse in meates breeds surset, in drink, dronkennesse, in discourse ignorance, so in gyfts, excesse produceth prodigality.

It is better to bee hated for hauing much, then to be pyttied for spending all.

Prodigality consisteth not in the quantitie of what is gyuen, but in the habite & fashion of the gyuer.

He is truly prodigall, which giueth beyond his abilitie, and where his gyfts are needlesse.

It is not possible for a prodigall mind to be without enuie. Curtius.

Prodigalitie concealing loue, loues none, whereby affection decreaseth, and amitie is made vnstable.

Prodigalitie is borne a vvonder, and dyes a begger. Menan.

No kinde admonition of friendes, nor feare of pouertie, can make a prodigall man to become thrifty.

Prodigalitie in youth, is like the rust in yron, which neuer leaueth fretting, till it bee wholy consumed.

Fire consumeth fuel without maintenance, and prodigality soone emptieth a weak purse [Page] without supply.

The prodigall minded man, neyther obserueth time, nor maketh ende of riot, vntill both himselfe and his patrimonie bee consumed.

A prodigal humor is hardly purged, because the nourishments are many and sweet.

Epicharidus an Athenian, hauing a patrimony left him by his parents, in sixe dayes consumed it, and all his lyfe time after lyued a begger.

One of the Fabij, by reason of his prodigall expences, was surnamed Gurgus.

The prodigall minded man, to spend lustilie, and to fare daintily, so he haue it, he cares not how he get it, and so he spend it, he cares neyther on vvhom, or in vvhat sort hee consume it.

—ô prodiga rerum

Luxuries nunquam paruo contenta paratu,

Et quaesitorum terrâ pelagoque ciborum

Ambitiosa fames, et lautae gloria mensae,

Discite quam paruo liceat producere vitam,

Et quantum natura petat.

Of Gaming.

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Defi. Gaming is a stealing away of time, busiing our vnderstanding in vaine things, without any profit.

CHilon, being sent from Lacedemonia to Corinth in embassage, to intreat a peace betweene them, and finding the noble men playing at dyce, returnnd backe againe without deliuering his message; saying, that hee would not staine the glory of the Spartans, with so great an ignomie, as to ioyne them in society with dyce-players.

Alphonsus, Sonne of Ferdinando King of Spayne, straightly commaunded, that no Knight shoulde presume to play at dyce or cardes for any money, or gyue his consent to any such play in his house, vppon payne of forfaiting his wages for one whole month, and himselfe to bee forbidden an other moneth and a halfe from entering into the kings pallace.

It is a very hard matter to follovv ordinarilie the deceitfull practises of cousening skill, or skilfull cousenage, vvithout the discredite of a mans good name, by the marke of [Page] reproch, or badge of open infamy.

The fame or good name of a man is no sooner in question, then when he is known to be a common gamster.

It is no freedome to be licentious, nor liberty to liue idely.

Such gaming is to be abhorred, wherein wit sleepeth, and idlenes vvith couetousnesse is onely learned.

Aurelius Alexander Emperour of Rome, made a lawe, vvhich vvas ratified by the authority of the Senate and people, that if any man was found playing at the dice, he should be taken for franticke, or as a foole naturall, which wanted wit and discretion to gouerne himselfe.

The same Emperor likewise, after the promulgation of the fore-sayde lavve, counted Dice-players no better then theeues and ex [...]orcioners.

Gaming at cardes and dyce, are a certaine kind of smooth, deceitful, and sleightly theft, wherby many are spoyled of all they haue.

Sir Thomas Eliot, (that woorthy Knight) in [...]is booke of gouernance, asketh; vvho will not thinke him a light man, of small credite, dissolute, remisse, and vaine, that is a dice [...]layer, or a gamster.

[Page]Howe much cunninger a man is in gaming and dice-playing, so much the more is he corrupted in life and manners. Publius.

Iustinian made a law, that none eyther priuately or publiquely, should at any time play at dice or cardes.

Old mens gaming is a priuiledge for young men. Iuuenal.

The deuill was the first inuentour of gaming. Aug.

Dycing Comedies bring often tragicall ends.

Plato seeming to commend table-play, cō pareth it vnto the life of man; that like as an euill chance may be holpen by cunning play; so may a bad nature be made better by good education.

The King of the Persians sent golden dyce to King Demetrius, for a reproch of his lightnesse.

Cicero in the Senate-house put Anthonius to silence, in saying he was a dycer.

Dycing neyther beseemeth the grauitie o [...] a Magistrate, nor the honour of a Gentleman; for that the gayne is loaden vvith dishonest practises, and the losse, vvith vnqui [...] passions.

As a dead carkasse in an open field, is a pray [Page] for many kinde of vermine, so a plaine minded man, vsing deceitfull houses, is an assured pray, for all sorts of shifters.

In Turky, he is noted of great infamy that is found playing for money, and greeuous paynes are appoynted for punishment if hee returne to it againe.

The Lydians vvere the first inuentours of gaming, but it vvas vvhen theyr Countrey was brought into great necessitie for want of victualls, to the ende, that by playing they might finde some meane to resist and sustaine hunger the better.

Cyrus to punish them of Sardis, commaunded them to passe avvay theyr time in playing and banquetting; thereby to render them lesse men, and keepe them from rebellion.

Ars aleatoria dum aliena cōcupiscentia sua profundit patrimonij nullam reuerentiam tenet.

Est ars mendaciorum, periuriorum, furtorum, litium, iniuriarum homicidiorumque mater est veré malorum demonum inuentum, quae exciso Asiae regno inter euersae vrbis manubias varia sub specie migrauit ad graecos.

Of Couetousnes.

[Page]

Defi. Couetousnes is a vice of the soule, wherby a man desireth to haue from all parts with out reason; and vniustly with-holdeth that which rightly belongeth vnto another body; it is also a sparing and niggardlinesse in giuing, but open-handed to receaue whatsoeuer is brought, without conscience or any regard whether it be well or ill attained.

THe property of a couetous man, is to liue like a begger all dayes of his life, and to be founde rich in money at the houre of his death. Archimed.

Gaynes gotten vvith an ill name is great losse.

Couetous men little regard to shorten their lyues, so they may augment their riches.

Treasures hoorded vp by the couetous, are most commonly wasted by the prodigall person.

Gold is called the bait of sinne, the snare of soules, and the hooke of death; which being aptly applyed, may be compared to a fire, whereof a little is good to warme one, but too much will burne him altogether.

[Page]The chariot of Couetousnes is carried vppon foure vvheeles of vices; Churlishnesse, Faint-courage, contempt of God, & forgetfulnes of death. Drawn by two horses, called Greedy to catch, and Holdfast; the Carter that dryueth it, is Desire to haue, hauing a whip called Loth to forgoe.

A couetous man is good to no man, and worst friend to himselfe.

The couetous man vvanteth as vvell that which he hath, as that which he hath not.

He that coueteth much, wanteth much.

There is greater sorrowe in loosing riches, then pleasure in getting them. Publius.

Couetousnes is the roote of all euill, from whence doe proceed (as from a fountaine of mishap) the ruine of Common-weales, the subuersion of estates, the wrack of societies, the staine of conscience, the breach of amity, the confusion of the mind, iniustice, bribery, slaughters, treasons, and a million of other mischeeuous enormities. Aurel.

All vices haue theyr taste saue onely couetousnes.

The gaine of golde, maketh many a man to loose his soule.

A couetons man passeth great trauailes in gathering riches, more danger in keeping [Page] them, much law in defending them, & great torment in departing from them.

The excuse of the couetous man, is that he gathereth for his children. Apollonius.

The couetous minded man, in seeking after riches, purchaseth carefulnes for him-selfe, enuy for his neighbours, a pray for theeues, perrill for his person, damnation for his soule, curses for his chyldren, and lavve for his heyres.

A couetous rich man, in making hys testament, hath more trouble to please all, then himselfe tooke pleasure to get and possesse all.

A couetous mans purse, is called the deuils mouth.

Dionisius comming into a Temple vvhere Images were couered in costly coates of siluer and gold; These garments (quoth hee) are too heauie for sommer, and too colde for vvinter: and so taking them away with him, hee cloathed them in Linsey-wolsie; saying, these are more light for sommer, and cooler for the winter.

VVee feare all things like mortall men, but wee desire all thinges as if wee were immortall. Seneca.

Couetousnes in olde men is most monstrous; [Page] for what can be more foolish, then to prouide more money and victuals vvhen he is at his iourneyes end?

Couetousnes is a disease vvhich spreadeth through all the vaines, is rooted in the bowels, and being inueterate can not be remooued. Tully.

To fly from couetousnes is to gaine a kingdome. Publius.

Gold guides the globe of the earth, and couetousnes runnes round about the world.

Most couetous is hee vvhich is carefull to get, desirous to keepe, and vnwilling to forgoe.

By liberality mens vices are couered, by couetousnes layd open to the world. Aug.

A couetous mans eye is neuer satisfied, nor his desire of gaine at any time suffised.

The gluttons minde is of his belly, the leacher of his lust, and the couetous man of his gold. Bernard.

The couetous man is alway poore. August.

Ardua res haec est, opibus non tradere mores:

Et cum tot Croesos viceris, esse Numam.

Vsque adeo solus ferrum mortemque timere

Aurinescit amor; pereunt discrimine nullo

Amissae leges: sed pars vilissima rerum

Certamen mouistis opes.—

Of Vsurie.

[Page]

Defi. Vsurie of the Hebrues is called byting, it is an vnlawfull gaine, gotte by an vnlawfull meane, and that cruelty which doth not onelie gnaw the debter to the bones, but also sucketh out all the blood and marrow from them, ingendering mony of money, contrary to nature, and to the intent for which money was first made.

VSurie is compared to fire, vvhich is an actiue and insatiable element, for it burneth and consumeth all the wood that is laid vpon it; so the Vsurer, the more hee hath, the more he desireth, and lyke hell gates hee is neuer satisfied.

A vsurer is a filching and corrupt Cittizen, that both stealeth from his neighbours, and defraudeth himselfe.

The intent of vsury bewraies the crime.

Vsury is the nurse of idlenes, & idlenes the mother of euils.

Vsurie makes the noble man sell his land, the lawyer his Iustinian, the Phisition his Gallen, the souldier his sword, the Merchant his wares, and the world his peace.

[Page]Vsury is an auntient mischiefe, and cause of much ciuill discord.

A litle lewdly come by, is the losse of a great deale well gotten.

Vsurie is like a vvhirle-poole, that swalloweth what soeuer it catcheth. Crateus.

He that with his gold be gets gold, becomes a slaue to his gold.

Inordinate desire of vvealth, is the spring of vsurie, and vsurie subuerteth credite, good name, and all other vertues.

Couetousnes seeketh out vsurie, and vsurie nourisheth couetousnes.

An vsurer can learne no truth, because hee loatheth the truth.

Vsurie taketh away the tytle of gentry, because it delighteth in ignobility.

Vsury oftentimes deceiues the belly, & altogether liues carelesse of the soules safety.

As the greedy Rauens seeke after carren for their food, so doth the couetous vsurer hunt after coyne to fill his, coffers. Philo.

Plutarch sayth, that no kinde of people in the world are so notorious lyuers, nor vse so much to falsifie theyr fayth in all practises, as vsurers.

Appian in his first booke of ciuill wars, writeth, that by an auncient Law at Rome, vsurie [Page] was forbidden vpon very great paine.

As he which is stung vvith an Aspe, dyeth sleeping, so sweetly doth hee consume himselfe, which hath borrowed vpon vsury.

A vsurer is more dangerous then a theefe. Cato.

Vsury is most hated of those whom she doth most pleasure.

Vsury maketh those that were free-borne bondslaues. Publius.

Vsury is the manifest signe of extreame impudencie. Chrysost.

To be a vsurer is to be a manslayer. Cato.

Vsurers were not suffered to enter the temple of sparing and well ordered expence.

Asellius was slayne for making a law against vsurers. Appian

By vsury money is brought forth before it be gotten.

Vsurie is the daughter of auarice and ambition.

—turpia lucra

faenoris, et velox inopes vsura trucidat.

Nō sunt facienda mala vtinde eueniant bona.

Of Deceit.

[Page]

Defi. Deceit or craft, is the excesse of prudence, it is that which leadeth a man through wilful ignoraunce to oppose hymselfe agaynst that which he knoweth to be dutifull and honest, causing him vnder the counterfeite name of prudence, [...]o seeke to deceiue those that will beleeue him; this vice is the cheefest cause of ambition and couetousnes, which most men serue in these dayes, but aboue all things it is an enemy to i [...]stice, and seeketh by all meanes to ouerthrow the true effect therof.

CRaft most commonly is repayed vvith craft, and hee that thinketh to deceiue another, is many times deceiued himselfe.

Tis more wisdome sometimes to dissemble wrongs, then to reuenge them.

The difference betweene craft and wilines is, the one is in dexterity of wit naturall, the other is gotten by experience.

A mans looke is the gate of his minde, declaring outwardly, the inward deceit which the hart contriueth. Liuius.

He that neuer trusteth, is neuer deceiued.

Our negligence makes subtile shyft presume, [Page] vvhere diligence preuenteth false deceite.

The serpent hidden in the grasse, stingeth the foote, & a deceitfull man, vnder show of honesty, oft-times deceiueth the simple.

There is nothing that sooner deceiueth the minde then hope, for vvhilst our thoughts feede on it, wee suddainly and assuredly loose it.

The man most deceitfull is most suspectful.

It many times falls out, that vvhat the hart craftily thinketh, the lookes deceitfully betrayeth. Leosthenes.

The deceitfull are like the Camelion, apt to all obiects, capable of all colours, they cloake hate with holines, ambition with good gouernment, flatterie vvith eloquence; but whatsoeuer they pretend, is dishonesty.

Deceits are traps to catch the foolish in.

VVhen there is a shew of some lyke-lihood of truth in a lye, then are vvee soonest deceiued by subtilty.

Light heads, and sharp wits, are most apt to deceiue others by false tales.

It is a poynt of dishonestie in a man, to make shew of one thing, and to doe another.

Pope Alexander the sixt, neuer did vvhat he sayd; & his sonne Borgia neuer said what [Page] he ment to do: pleasing themselues in countersaiting and dissembling, to deceaue and falsifie their faith.

VVhen the Duke of Valentinois had caused certaine Princes to be murthered, contrarie to his oath, his father the Pope told him, that he had plaied a right Spaniards part, but they themselues dyed both miserably, the one was poysoned, and the other slaine.

The Lawyers call that couin, vvhen to deceaue another, a man maketh semblance of one thing, and yet notwithstanding doth the cleane contrary.

Fredericke the Emperour, desired that his Counsailers vvould at the entering in of his Court, lay aside all deceit and dissembling.

Speech is but a shadow of deedes, and there ought to be such an vnitie, that there bee found no difference at all, for it is a great deceite, to speake otherwise with ouritong then we meane with our hart. Pacunius.

The Emperour Pertinax, vvas surnamed Chrestologus, that is to say, well speaking, but ill dooing.

Homer vvriting of Vlisses, sayth that vvhatsoeuer he spake, proceeded from his hart.

The Lacedemonians banished Chesiphon, because he boasted that hee could discourse a [Page] whole day long of any theame that vvas put vnto him.

Fortunes gifts are meere deceits. Seneca.

VVonder not that thou art deceaued by a wicked man, rather wonder that thou art not deceaued. Demosth.

It is no deceit to deceaue the deceauer.

Falshood hath more witte to deuise then truth. Plinius.

He is not woorthy to finde the truth, that deceitfully seeketh her. Hierom.

It is more impious to be deceitfull, then to conceale the truth. Hierom.

Deceit is a dangerous enemy to truth.

Alexander sayd to Antipater, that outwardly he did weare a white garment, but it was lyned with purple.

The deceitfull mans speeches, may be likened to the Apothicaries painted pots, which carry the inscription of excellent druggs, but within them there is either nought auailable, or els some poyson contained. Hipocrates.

All deceits are propper to a base and badde mind, but to be detested of an honest man.

Alexander beeing counsailed by Parmenio, to seeke the subuertion of his enemies by craft and subtilty, aunswered; that his estate would not suffer him so to doe: but if hee [Page] were Parmenio, he would doe it.

The aunswers of the Oracles, were alwayes doubtfull, and full of deceit.

Hee is woorthy to be abhorred, which beateth his braines to worke wickednes, and seeketh by subtiltie to bring other men into misery.

Sic auidis fallax indulget piscibus hamus,

Callida sic stultas decipit esca feras.

Graue est malum omna quod sub aspectu latet.

Of Lying.

Defi. Lying is a false signification of speech, with a will to deceiue, a sicknesse of the soule which cannot be cured but by shame and reason, it is a monstrous and wicked euill, that filthily prephaneth and defileth the tongue of man, which of GOD is otherwise consecrated euen to the truth, and to the vtterance of his praise.

TAke heede of a lyar, for it is time lost to be ledde by him, and of a flatterer, for it is meere deceit to beleeue him.

As certaine it is to finde no goodnes in him that vseth to lie, as it is sure to find no euill in him that telleth truth.

[Page]Thou canst not better reward a lyar, then in not beleeuing what he speaketh. Arist.

VVithin thy selfe, behold well thy selfe, and to know what thou art, giue no credite to other men.

It is the propertie of a lyar, to put on the countenaunce of an honest man, that so by his outward habite he may the more subtillie deceiue. Bias.

Lying is contrary to nature, ayded by reason, and seruaunt or handmaid to truth.

As the wormes doe breede most gladlie in soft and sweet wood, so the most gentle and noble wits inclined to honor, are soonest deceiued by lyars and flatterers.

Through a lye Ioseph was cast into pryson, and S. Chrisostome sent into banishment.

All kind of wickednes (as Chilo sayth) proceedeth from lying, as all goodnes doth proceede from truth.

The Egyptians made a Lawe, that euerie lyar should be put to death.

The Scithians and Garamants followed the same lawe, & condemned them to death that prognosticated any false thing to come.

The Persians and Indians, depriued him of all honor and further speech that lyed.

Nicephorus wryteth, how the very vvormes [Page] dyd eate the tongue of Nestorius in hys lyfe time.

Artaxerxes caused one of his souldiers tongs to bee nayled to a post with three nailes, for making of a lie.

The Gabaonits for lying lost their libertie.

Cyrus told the King of Armenia, that a lye deserued no pardon.

The Parthians for lying became odious to all the world.

There is no difference betweene a lyar, and a forswearer, for whomsoeuer (saith Cicero) I can get to tell a lye, I may easilie intreate to forsweare himselfe.

An honest man will not lie, although it bee for his profit.

Munster vvriteth of Popiel, a King of Po [...]ogne, who had euer this word in his mouth, [...]f it be not true, I would the Rats might eate [...]e; and shortly after, being at a banquet, he [...]as so mightilie assailed by Rats, that neither [...]is guard, fire, or water, coulde preserue him [...]rom them.

Lying in doctrine, is most pernitious.

Hee that dare make a lye to his Father, or [...]eeketh meanes to deceiue him, such a one [...]uch more dareth be bolde to doe the lyke [...] another bodie.

[Page]A lye is the more hatefull, because it hath a similitude of truth. Quintil.

A lyar ought to haue a good memory, least he be quickly found false in his tale. Plinie.

It is a double lye for a man to beleeue himselfe. Stobaeus.

All Idolatry, hypocrisie, superstition, false waights, false measures, and all cousonages▪ are called lying, to the end that by so deformed a name, wee should the rather eschew [...] them.

Homer vvriteth of the great & valiant Captaine Achilles, that hee did more abhorre lying then death.

Si qui ob emolumentum suum cupidius aliqui [...] dicere videntur, ijs credere non conuenit.

Falsum maledictum est maleuolum mendaci [...]

Of Dronkennes.

Defi. Dronkennesse is that vice which stirre [...] vp lust, greefe, anger, and extremitie of lou [...] and extinguisheth the memory, opinion, a [...] vnderstanding, making a man twise a chil [...] and all by excesse of drinke, and dronkenne [...] ▪

THe auncient Romaines would not suff [...] theyr wiues to drinke any wine.

[Page]The crafty wrastler wine, distempereth the vvit, weakens the feete, and ouercommeth the vitall spirits. Arist.

VVine burnes vp beautie, & hastens age.

Excesse is the worke of sinne, and dronkennesse the effect of ryot. Solon.

Alexander beeing dronke, slew his friende, which in his sobernes he mightily lamented.

Those things which are hid in a sober mans hart, is oft-times reuealed by the tongue of a dronkard.

VVhere dronkennesse is Mistres, there secrecie beareth no maisterie.

VVine and women cause men to dote, and many times putteth men of vnderstanding to reproofe.

The Vine bringeth forth three grapes, the first of pleasure, the second of dronkennesse, the thyrd of sorrow. Anacreon.

Phillip King of Macedon making warre vppon the Persians, vnderstood, that they were a people vvhich abounded in all manner of delicate vvines, and other wastfull expences, whereupon he presently retired hys Armie, saying; It was needlesse to make vvar vppon them, who would shortly ouerthrowe themselues.

Dyonisius the Tyrant, by ouer-much drinking, [Page] lost his eye-sight.

Nothing maketh dronkennesse to bee more abhorred, then the filthy and beastlie behauiour of those men, whose stomackes are ouer-charged with excesse.

Steele is the glasse of beauty, wine the glasse of the minde. Eurip.

A dronken-man, like vnto an olde man, is twise a chyld. Plato.

Dronkennesse is nothing else but a voluntarie madnesse.

The first euill of dronkennesse, is danger of chastitie. Ambrose.

The Lacedemonians woulde often shewe theyr chyldren such as were dronke, to the end they should learne to loath that vice.

Romulus made a Law, that if a vvoman were found ouer-come vvith drinke, shee should die for her offence; supposing that thys vice was the beginning of dishonestie, & vvhoredome.

Calisthenes beeing vrged by one to drinke as others dyd at Alexanders feast, answered, that hee would not; for sayth hee, vvho so drinketh to Alexander, had neede of Esculapius. Meaning a Physition.

The Leopard, as many write, cannot bee so soone taken by any thing as by wine, for being [Page] dronke, he falleth into the toyles.

VVine, according to the saying of a late VVriter, hath drowned more men then the sea hath deuoured.

Ptholomie who in mockery was called Phylopater, because he put to death both his Father and his mother, through wine and women, dyed like a beast.

Dronkennes is a monster with many heads, as filthy talke, fornication, wrath, murther, swearing, cursing, and such like.

There are two kindes of dronkennesse, one kinde aboue the Moone, or a celestiall dronkennes, stirred vp by drinking of heauenlie drinke, which maketh vs onely to consider things diuine; the reward of vertue, is perpetuall dronkennes. Musaeus.

Annother kinde of dronkennes is vnder the Moone, that is to bee dronke with excesse of drinking, which vice ought of all men to be carefully auoyded.

VVine is the bloode of the earth, and the shame of such as abuse it.

VVine inflameth the lyuer, rotteth the lunges, dulleth the memory, and breedeth all sicknesses.

The Nazarites abstained from drinking of any wine or strong drinke.

[Page] Arnutius a Romaine, beeing dronke, committed incest with his daughter Medullina.

VVine and youth is a double fire in a man.

Alexander, after hee had conquered almost all the world, was ouer-come himselfe vvith dronkennesse.

Quid non ebrietas designat? oporta recludit

Spes iubet esse ratas, inpraelia prudit inerm [...]m,

Sollicitis animis onus, eximit, addocet artes.

Faecundi calices quem non fecere disertum?

Contracta quem non inpaupertate solutum?

Of Gluttony.

Defi. Gluttony or surfeiting is the sworne enemie to Temperance, daughter to excesse, and immoderate appetite; shee is healths bane, & humanities blemish, lifes Cockatrice, and the soules hell, except mercy wipe out the remembrance of so great a guilt.

SVffise nature, but surfeite not, supply the bodyes neede, but offend it not.

Moderate dyet is the vvise mans cognizaunce, but surfeiting epicurisme, a fooles chiefest glory.

To lyue well and frugally, is to liue temperatly and shunne surfeiting, for there is great [Page] difference betweene liuing well, and lyuing sumptuously; because the one proceedes of temperance, frugalitie, discipline, and moderation of the soule, contented with her ovvn riches, and the other of intemperance, lust, & contempt of all order and mediocritie; but in the end, the one is followed with shame, the other with eternall prayse and commendation. Plato.

It is not the vse of meate, but the inordinate desire thereof ought to be blamed. Aug.

Continencie in meate & drinke, is the beginning and foundation of skill. Socrat.

VVe cannot vse our spirit well, when our stomacks are stuffed with meate; neyther must we gratifie the belly and entrailes only, but the honest ioy of the mind. Cic.

The Hebrues vsed to eate but once a day, which was at dinner; and the Grecians in lyke manner had but one meale, and that was at supper.

Plato beeing demaunded vvhether hee had seene any new or strange thing in Sicilia, answered, hee had founde a monster in nature, that dyd eate twise a day; meaning Dyonisius, who first brought vp that custome in his Country.

Sobrietie retayneth that in a vvise mans [Page] thought, vvhich a foole vvithout discretion hath in his mouth.

The belly, is an vnthankfull beast, neuer requiting the pleasure done it, but craueth continually more then it needeth. Crates.

VVhen we eate, vvee must remember wee haue two guests to entertaine, the body and the soule; whatsoeuer the body hath, departs away quickly, but what the soule receiueth, abideth for euer.

The wicked man liueth to eate and drinke, but the good man eateth & drinketh to liue. Plut.

A rich man may dine when hee list, but a poore man when he can get meate. Diog.

The belly is the commaunding part of the body. Homer.

It is a great fault for a man to be ignorant of the measure of his owne stomack. Seneca.

As meate and drinke is foode to preserue the body, so is Gods worde the nourishment of the soule. Greg.

A vertuous soule, hath better tast of godlie discourses, then the body hath of a well relished meale.

Anacharsis vvas of thys minde. The first draught that a man dronke, ought to be for thirst, the second for nourishment, the third, [Page] for pleasure, and the fourth for madnes.

Then is the mind most apt to comprehend all good reason, when teh operations of the braine are not hindered by vapours, vvhich excesse of feeding distempers it withall.

King Cyrus beeing asked by Artabazus (as he marched one day in warre) what he would haue brought him for his supper? Breade (quoth hee) for I hope wee shall finde some fountaine to furnish vs with drinke.

VVisedome is hindered through wine, and vnderstanding darkned. Alphon.

Nothing can bee more abiect and hurtfull, then to liue as a slaue to the pleasures of the mouth and belly. Salust.

Diseases gather together vvithin our bodies, which proceede no lesse of beeing too full, then beeing too emptie; and oftentimes a man hath more trouble to digest meat, then to get meate.

Howe hard a matter is it (saith Cato) to preach abstinence to the belly, which hath no eares, and which will take no deniall howe euer the case standeth.

Gluttony dryeth the bones, and more dye by it, then perrish by the sword.

Gluttony stirreth vp lust, anger, and loue in extreamity, extinguishing vnderstanding, opinion, [Page] and memory. Plato.

Gluttony fatteth the body, maketh the minde dull, and vnapt; nay, which is vvorse, vndermineth reason.

VVine hath as much force as fyre, for so soone as it ouer-taketh one, it dispatcheth him; it discloseth the secrets of the soule, and troubleth the whole mind.

Homer approouing that the Gods dye not because they eate not; alludeth, that eating and drinking doth not onely maintaine lyfe, but are likewise the cause of death.

VVee are sicke of those things where-with we lyue; for there is no proper and peculiar seede of diseases, but the corruptions of those things within vs, which we eate, & the faults and errors we commit against them. Plut.

Socrates enuyting certaine of his friends to a feast, was reproued for his slender prouision, vvhereto he answered; If they be vertuous, there is enough, but if they bee not, there is too much.

They which are addicted to belly seruice, not caring for the foode of the minde, may well be cōpared to fooles, that depend more vpon opinion then reason.

It is an olde prouerbe, much meate, much maladie.

[Page]Intemperancie is a roote propper to euery disease.

Hee that too much pampereth him-selfe, is a grieuous enemy to his owne body.

Vessels being more fully fraught then they are able to carry, doe sincke; so fareth it with such as doe eate & drinke too much. Origen.

Ptholomy by reason of his gluttony was termed the belly man.

By surfeit many perrish, but he that dieteth himselfe, prolongeth his life.

Excesse came from Asia to Rome, ambition came from Rome to all the world.

Maximilian the Emperour, in one day deuoured fortie pounds of flesh, and dronke an hogshead of wine.

Geta the Emperour, for three vvhole dayes together, continued his festiuall and his delicates, beeing brought him by the order of the Alphabet.

Gluttony causeth innumerable maladies, & shorteneth mans lyfe. Heraclit.

Surfeiting is the rediest meanes to procure sicknesse, and sicknesse is the chastisement of intemperate diet.

Gorgias beeing demaunded howe he attayned to the number of a hundred and eyght yeeres; aunswered, in neuer hauing eaten or [Page] dronken any thing through pleasure.

Omne nocet nimium, mediocritur omne gerendum.

Tantum cibi et potionis adhibendum est vt reficiantur vires, non opprimantur.

Cic.

Of Concupiscence.

Defi. Concupiscence or Lust, is a desire against reason, a furious and vnbrideled appetite, which killeth all good motions in mans mind, and leaueth no place for vertue.

LVst is a pleasure bought with paynes, a delight hatcht with disquiet, a content passed with feare, and a sinne finished vvith sorrow. Demonax.

Lust by continuaunce groweth into impudencie.

Shame and infamie, waite continually at the heeles of vnbrideled lust.

Lust is an enemy to the purse, a foe to the person, a canker to the minde, a corrasiue to the conscience, a weakener of the wit, a besotter of the sences; & finally a mortall bane to all the body; so that thou shalt finde pleasure the path-way to perdition, and lusting loue the load-stone to ruth & ruine. Plinie.

[Page]Lust in age is lothsomnesse, in youth excesse; howsoeuer, it is the fruite of idlenesse.

Lust enforceth vs to couet beyonde our power, to act beyond our nature, and to dye before our time.

Sensuall vice hath these three companions, the first, blindnes of vnderstanding, the second, hardnesse of hart, the thyrd, want of grace.

Draco wrote such lawes against incontinencie, that he is sayde not to haue written them with Incke, but rather to haue signed them with blood.

The channels which riuers long time haue maintained, are hardly restrained from their course, and lust wherein we haue beene long plunged, is hardly purged. Aurelius.

Such thinges as maintaine vs in euill, or change our goodnes to vvickednesse, are eyther nourished or begun by lust.

Tarpeia a Romaine Lady, to auoyde, lust, pulled out her owne eyes.

Surinus, a man of admirable beautie, to auoyde the loue of vvomen, dys-figured hys owne face.

Nicetas the martyr, cut out his own tonge, because hee woulde not consent to the vvanton embracements of a wicked harlot.

[Page]Adultery is called the iniury of nature.

Our tongues most willingly talke, of those things which our harts most desire.

Chastitie is a punishment to the incontinent, and labour to the slothfull. Seneca.

Adultery desireth not procreation, but plesure. A [...]selm.

Lust maketh a man to haue neyther care of his owne good name, nor consideration of the shame which his posteritie shall possesse by his euill lyuing.

Thys monstrous sinne, altereth, marreth, & drieth the body, weakening all the ioynts and members, making the face blubbed and yellow; shortning lyfe, deminishing memorie, vnderstanding, and the very hart.

Adultery is vnlawfull matrimony.

Adultery is hated euen amongst beastes.

Adultery in Germanie is neuer pardoned. Tacitus.

Lust is a strong tower of mischiefe, & hath in it many defenders; as needinesse, anger, palenesse, discord, loue, and longing. Diogenes.

Concupiscence doth iniury, prophane, and defile the holinesse of the soule.

The Corinthians for theyr incontinencie, haue beene euill spoken of; they vvere so inchast [Page] that they prostrated their owne daughters to inrich themselues; hence came the prouerbe, It is not fit for euery man to goe to Corinth: for they payd vvell for theyr pleasure.

Messalina and Popilia, were so incontinent, that they contended with most shameful harlots, prostrating themselues without respect of time, place, or company, to any, though neuer so base.

The Babilonians, Tyrrhenians, and Massagelans, vvere greatly spotted with this vice: abusing their bodies in such monstrous sort, that they vvere reputed to lyue rather lyke beast then men.

Clodius deflowred his owne sisters, & Semiramis burned in filthy-lust vvith her owne sonne.

Meretrix non absimilis mari: quod das deuorat: nunquam abundat.

Hoc vnum in ore perpetuó habent meretrices, da mihi atque affer mihi.

Of Sloth.

Defi. Sloth is a feare of labour to ens [...]e, a desisting from the necessarie actions both of bodie and minde; it is the sincke which receaueth [Page] all the filthy channels of vice, and with that poysonous ayre, infecteth and spoyleth the soule.

A Man being idle, hath his minde apt to all vncleannes; and when the mind is void of exercise, the man is void of honesty.

Sloth riseth sometimes of too much aboundance.

Prosperity engendereth sloth. Liuius.

Sloth turneth the edge of wit, but studie sharpeneth the memory.

That vvhich is most noble by nature, is made most vile by negligence. Arist.

Idlenes is the onely nurse and nourisher o [...] sensuall appetites, and the sole maintayne [...] of youthly affections.

Idlenesse is the moate that sorest and soonest infecteth the minde vvith many mischeefes.

The slothfull man sleepeth in his ovvr [...] want. Cicero.

It is hard for him that will not labor, to excell in any Art.

Idlenes is the enemy of vertue, and the very traine to all wickednes.

Sloth looseth time, dulleth vnderstanding nourisheth humors, choketh the braine, hinders [Page] thrift, and displeaseth God. Gallen.

The sluggard beeing nestled in ignorance, soonest falleth into Atheisme.

The man that passeth his lyfe slothfullie vvithout profit, ought to loose it vvithout pitty.

Homer vvhen hee vvould mocke idlenesse, bringeth foorth the Pheacons, being a kinde of people which accounted it the greatest felicity to doe nothing.

Idlenes maketh of men women, of women beasts, of beasts monsters. Homer.

Study begetteth study, and sloth increaseth sloth. Ambrose.

The idle hart is mooued with no prayers. Curtius.

The rich man if he waxe idle, will be quickly poore.

Idlenes is security, and labour is care.

In dooing nothing, men learne to doe ill. Columella.

The kinde of contemplation tending to solitarines, is but a glorious tytle to idlenes. S. P S.

Sloth is a feare of labour to ensue. Cicero.

It is not for a man of authority to sleepe a whole night. Homer.

In idlenes beware of idlenes. Bernard.

[Page]The Sabies hauing aboundance of all kinde of riches, spend their time slothfully.

The Nabathies, hauing nothing but what they get by their vertue and labour, are good husbands, and abandon all idlenes.

VVhere nature hath beene friendly, there is a certaine vaine opinion vvhich causeth slothfulnes. Plato.

The Bees can abide no Drones among thē, but as soone as any begin to be idle, they kill them. Plut.

Take away idlenes,

and Cupid hath no might,

His bow lyeth broken,

his Torch hath no light. Ouid.

The vvise-mans idlenes is his continuall labour. Bernard.

Carthage ouercom, Rome by idlenes came to ruine. Aug.

—variam semper dant otia mentem.

Ignauia vitium est animosae partis, quo consternitur periculis presertim mortis.

Arist.

Of Presumption.

Defi. Presumption is a violent passion of will, and an vtter fee to prudence; it is that affection which thrusteth and exposeth the body [Page] to dangers, presuming onely vpon vaine hope and imagination, without eyther ground or reason.

HE that vaunteth of victorie before hee haue wonne the fielde, may be counted more foolish then valiant. Bias.

Vaine and light men loue commonly that which is forbidden by reason, and loue nothing more then to follow sensuall appetite.

He that presumeth of his owne strength is soone ouercome. Aug.

A fault purposely committed, ought not to be forgiuen.

To flye from that wee should follow, is to follow our owne destruction.

Hardinesse vvithout feare, is the sister of folly.

Presumption is the mother of all vices, and [...]s like vnto a great fire, which maketh euery one to retire backe.

It is a great presumption to looke for reue [...]ence of our elder, and to inioyne our better [...]o silence. Greg.

To presumption belongeth correction, to [...]orrection amendment, and to amendment [...]eward. Bernard.

There is more hope of a foole, then of him [Page] that is wise in his owne conceit. Solon.

Take heed of rashnes in resolution, & cruelty in conquest; for the one is wilfull, and the other wicked: and as the first wants wit, so the other shewes as little grace, vvhose fruites are pernitious to reason, and torment in conscience?

He that presumes on that hee knowes not, may loose an honor for an humor. Curtius.

A festered sore must haue a searching salue, and a shamelesse smile an open frowne.

It is an impudent and presumptuous▪ part, to commit anie thing to the iudgement of him that wanteth knowledge.

Ill successe comes of rash beginnings.

He that speaks of high things hauing no experience of them, is like vnto a blind man that vvould leade and teach him the vvay which seeth better then himselfe. Bion.

It is a troublesome, dangerous, insolent, an [...] proud enterprise, for a man to take vpon him with a pen to gouerne a Common-weale, & with a Prince to reason of his life.

He is not wise, but arrogant, that dare presume vnasked, to giue a Prince counsaile.

Hee that presumeth to vnderstand euer [...] thing, is to be thought ignorant in all thing.

Euery man presumeth on his owne fanci [...] [Page] which maketh diuers to leape short through want of good rising, and many shoote ouer, for want of true ayme.

He is very obstinate whom neyther reason nor experience can perswade. Chilo.

Aspyring thoughts, as they are loftie so are they perrilous.

To strayne further then the sleeue vvill stretch, maketh the arme bare, & to skip beyond a mans skil, is to leape, but not to know where to light.

That which in the deuills was the cause of their fall, that in men is the cause of death.

The man that presumes to be wise, let him not contend with him that is inflamed with wrath; for if he faile to follow counsaile herein, hee shall eyther haue his head broken by the furious, or his hart galled by the detractor.

VVhere men doe all that they vvill, they indeede presume to doe that vvhich they should not. Cicero.

Presumption is the chiefe ground and cause of all variance, hatred, and mischiefe.

Amongst the ambitious men of the world, presumption is a fury and a continuall temptor.

Philo the Iewe vvriteth, that the occasion [Page] why leauen was forbid vnto the Iewes at the feast of Easter, vvas to teach them to haue a great care to keep themselues from pride and presumption, into which they fell that held any good opinion of their owne selues, and puffed themselues vp therwith, as the dow is puffed vp with the leauen.

Men ought not to defer the amendment of their life to the last houre, because the theefe was saued; for as that was a president that none should dispaire, so was it but one example, because none should presume.

He is too much presumptious that striueth to go where another hath fallen, & too much vnbrideled that feareth not at al when others haue perrished before him.

Let him that thinketh hee standeth, take heede least he fall.

Nulla praesumptio perniciosion quam de propria iustitia aut scientia superbire: ô superba, praesumptio ô praesumptuosa superbia.

August.

Cum non sit nostrum quod sumus, quomodo nostrum est quod habemus?

Stultitiae genus est, vt cum alijs debeas vitae beneficium, tibi adscribas ornamenta virtutum.

Of Treason.

[Page]

Defi. Treason is that damned vice hated of God and man, where-with periured persons being bewitched, feare not to betray themselues, so they may eyther betray others or theyr Countrey; it is the breach of fayth and loyaltie, with God, theyr Gouernours, and Country.

THey are deceaued that looke for any reward for treason. Curtius.

The conflict with traytours, is more dangerous then open enemies. Liuius.

Traytors are like moaths, which eate the cloath in which they were bred, like Vipers, that gnaw the bowels where they were born, lyke vvormes, which consume the wood in which they were ingendered. Agesilaus.

Trecherie hath alvvayes a more glozing shew then truth, and flattery displayes a brauer flag then fayth.

No place is safe enough for a traytor. Amb.

Once a traytor, and neuer after trusted. Liuius.

VVho will not with Antigonus, make much of a traytor going about to plesure him: but [Page] hauing his purpose who will not hate him to the death.

Such as are traytors to their Prince, & periured to God, deserue no credit with men.

Trechery ought not to be concealed, and friends haue no priuiledge to be false.

Such as couet most bitterly to betray, first seeke most sweetly to entrap. Phillip.

Traytors leaue no practise vndone because they will not, but because they dare not.

Victory is not so earnestly to be sought, as treason is to be shunned.

Scylla did betray her owne Father vnto Minos, but he rewarded her accordingly. Ouid.

A Schoolmaister among the Falerians, hauing the charge and bringing vp of all the youth in the Cittie, hoping to recouer the fauour of the Roma [...]s, betrayed all the Cittizens children into the hands of Camillus; but Camillus louing iustice, caused him to bee stript, and his hands to be bound behind him, and gaue the children rods & whips to beate him home to the Citty.

A good vvarrior, ought to commit the fortune of his vvarre, to the trust of his ovvne vertue, not to the impiety and treason of his enemies.

Tarpeias daughter betrayed the Castle of [Page] Rome to the Sabines for lucre sake.

Many men loue the treason, though they hate the traytor.

Many conspire valiantly, but ende wretchedly.

Traytors haue continual feare for their bedfellow, care for their cōpanion, & the sting of conscience for their torment. Manlius.

A light head, an ambitious desire, a corrupt conscience, & ill counsaile, soone breede a traytor.

VVhere the peoples affection is assured, the traytors purpose is preuented. Bias.

There are many Traytors in Common-weales, whom it is better to forbeare then to prouoke.

Of rash hopes proceede perrillous ends, & of execrable treasons damnable successe.

Traytors about the thrones of Princes, are like wolues about the foulds of sheepe.

One skabd sheepe will infect a whole flock, and one traytor subuert a whole Monarchy.

Caesar rewarded those that betrayed Pompey with death.

Those that murdered Caesar in the Senatehouse, neuer prospered.

Tully sayth, that no vvise-man at any time will trust a Traytor.

[Page]Ne colloquiorum de praetextu pacis proditiones vrbium tententur, fiantque interlocutores maximé cauendum est.

Proditores vrbium saepé né ipsi quidem proditionem euadunt sed ab hoste trucidantur.

Of Desperation.

Defi. Desperation is a sorrowfulnes without all hope of better fortune, a vice which falsely shrowdeth it selfe vnder the tytle of fortit [...]de and valure, and tickling the vaine humors of the vaine-glorious, carry them to ignoble and indisereet actions; to the vtter losse of so [...]les and bodies.

DEsperation is a double sinne, and finall impenitency hath no remission.

It is better to be counted a dastardly coward, then a desperate caitife.

Let no man dispaire of grace, although hee repent in his latter age: for God iudgeth of a mans end, and not of his life past. Benard.

Desperation springeth from the ignorance of God. Aug.

Idlenes is the root of desperation. Theod.

Better it is to lyue pinched vvith a few momentary passions, then with desperate death [Page] to destroy both soule and body.

It is vaine to be stout and desperate, where none of both will preuaile.

It is better to prolong our lyfe in miserie, then to hasten our owne death without hope of mercy. Lactan.

Loue wanting desire, makes the mind desperate, and fixed fancie bereft of loue, turneth into fury.

Desperate thoughts are fit for them that feare shame, not for such as hope for credit.

Sighes are the emblazers of thoughts, and melancholy the messenger of dispaire.

There is no offence so great, but mercy may pardon, neyther is there any thing so desperate which time cannot cure.

Dispaire is the fruite of disordinate sinne, vvhich becomming his owne Iudge, proues his owne exexcutioner.

The feare of ineuitable punishment, is the cause of desperation. Stobaus.

Nothing doth more torment a man then forsaken hope. Quintilian.

Desperation preferreth profit before honestie. Erasmus.

Let no man dispaire of that thing to be effected, which hath beene done already.

Extreame feare & danger, makes cowards [Page] desperatly aduenturous, and what perswasion could not make constant, misery hath made desperate.

Resolution is grounded on honour, desperatenes on danger.

He is foolishly desperate, that engageth his honour, for beauty, and aduentureth the halter for a lye. Diog.

Fortune desperatly attained, is as desperatlie lost, and dispaire suddainly entertayned, is a token of a wretched conscience.

If thou wilt be accounted valiant, let neyther chaunce nor griefe make thee desperate.

Dispaire comes of the feeblenes of courage, and the lack of wit.

To him that is subiect to passion, dispayre is euer attendant.

He that is desperatly inclined to his ovvne will, is euer most neere to the wrath of God.

Despaire leadeth damnation in chaynes, and violently layes clayme to the vvrath of God. Bernard.

Despayre and reuenge, depriue men of the mercy of God, and cleane blotteth out the memory of their former good deeds.

There can be no greater wonder, then to see a wise-man become desperate.

Of all the perturbations of mans mind, dispaire [Page] is the most pernicious. Liuius.

If he be a wicked homicide which killeth a man, then is he the same vvhich killeth himselfe; because he killeth a man.

Many reading Plato his booke of the immortalitie of the soule, haue layde violent hands vpon themselues.

Hee that through the burthen of his sinnes breakes forth into desperation, wilfully refuseth the mercy of the Almighty.

VVhen hope leaueth a man, feare beginneth to conquer him. Plato.

The soules first comfort, is to auoyde the fault, the next, not to dispaire of pardon.

Desperation is a certaine death▪ Aug.

The desperate ambitious, build theyr houses vpon others ruins, & afterwards fall them selues by like practises. S. P. S.

Brutus and Cassius after the death of Caesar, desperatly flew themselues.

Anthony, when he heard that Cleopatra had killed her selfe: sayd, dye Anthony, what lookest thou for.

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.

[Page]As he which without licence breaketh a prison, procureth his owne death: so in the world to come shall hee be perpetually punished, which contra [...]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.

[Page]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 [Page] 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.

[Page]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 mansu [...]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, [Page] 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 [Page] 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.

[Page]If thy minde bee not mooued with the fire of heauen, take heede least thy soule feele the flames of hell.

Infernus lac [...]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.

[Page]

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 payne.

Adultery, vide concupiscence.

Ayre, 49, 189.

Affection, 22, 32, 39, 92,

Affliction, 58, vide pouerty.

Age, 39, 68, vide old age.

Ayde, 128,

Ambition, 53, 94, vide pryde.

Amitie, 35, vide friendshyp.

Angels, 4, 25, 41,

Anger, 105, 27, 102, vide rage.

[Page]Armes. 50, 86, 103, 121,

Arte, 6, 9. 14, 17, 26, 51, vide nature.

Arrogancie, 124, 181, vide pryde.

Aspyring, vide presumption

Auncestors, 94, 73, 94,

Authoritie, 72, 74, 93, 100.

Apostates 5.

B.

BAnishment, 122, 257.

Babbling, 58, vide slaunder.

Beginning, 13, 24, 31, 148, 231.

Beleefe, 142, vide Credulitie.

Beauty, 6, 15, 19, 28, 35, 123, 209.

Benefits, 77, 76, 86, 91.

Blessednes, 13, 4, 139.

Body, vide soule.

Bounty, 75, vide Liberalitie.

Boasting, 180, 43, 90,

Blasphemy, 149,

Bragging, vide Boasting.

Brauery. 178.

C.

CAre, 19, 59, 71, 123.

Change, 118, 5, 27, 114.

Chastitie, 207.

Charitie. 9, 10, 218.

[Page]Chyldren, 190, 54, 71, 233.

Choyce, 202, 16, 21, 143.

Choller, vide rage.

Constancie. 9, 18, 24, 66, 211.

Conscience, 10, 12, 13, 70,

Content, 21, 36, 118, 121.

Country or Common-wealth, 8, 31, 215,

Consideration. 91, 168,

Courage. 100, 6, 18,

Counsell, 85, 39, 88, 149,

Counsels, vide Precepts.

Contemplation. 5, 12, 42, 137.

Conquest, 44, 79,

Comforts, 58, 41, 88,

Concord, vide Peace.

Confidence, vide Hope.

Couetousnes, 7, 82, 251,

Conspiracie, vide Treason.

Concupiscence, 14, 263.

Curtesie, 78, 30,

Clemencie, vide Curtesie.

Credulitie, 141,

Cowardize, vide Courage.

Craft, vide Deceit.

Curiositie, 3, 31, 130.

Custome, 24, 36, 54,

Cousnage, vide Gaming.

Couine, vide Deceit.

[Page]Crueltie, 106, 21, 79,

Creation, 2,

Contention, 6.

Credite, 34, 112.

D.

DAy, 35, 168, 233.

Danger, 35, 54, 96, 99,

Darknesse, 47, 95, 103,

Dauncing, 197, 209.

Death, 10, 11, 36, 159, 231,

Deceit, 30, 255,

Desire, 4, 15, 36, 87,

Deeds, 76, 88.

Dearth, vide famine.

Deniall, 148,

Desperation, 58, 108, 112, 270,

Destenie, vide death.

Detraction, vide slaunder.

Deuills, 250, 272, 268.

Delay, 80, 95, 228,

Deuotion, vide prayer.

Dishonestie, 106, 240.

Dissimulation, 29, 24,

Distresse, vide pouertie.

Diligence, vide labour.

Discord, 8, 32,

Doubts, 147, 8, 47, 56.

[Page]Dread, vide feare.

Dronkennesse, 258,

Dutie, 137, 165,

Dice, vide gaming.

Doctrine, 45, 51, 178,

Diuinitie, 2, 92,

Dominations, 5,

Discretion, 6, 11, 18, 113.

Delight, 15, 19,

E.

EArth, 3, 6,

Election, 203.

Elements, 36,

Eloquence, 45, 48, 53,

Education, 54, 55,

Exile, 84, vide banishment.

Ending, 24, 232,

Enuie, 22, 176, 245,

Error, 6, 55, 57, 191, 213,

Equitie, vide iustice.

Euill deedes, vide wickednes.

Experience, 40, 46, vide knowledge.

Extreamitie, 58, 82, 130,

Examples, 38, 151, 195.

F.

[Page]FAther, 73, 173, vide Chyldren,

Fame, 102, 170,

Fayth, 10, 74, 94, 146,

Famine, 109,

Fancie, 15, 18, 33,

Feare, 59, 107, 232,

Folly, 30, 149, 267,

Familiarity, 23, 33, 92,

Flattery, 32, 154,

Fortune, 26, 77, 216,

Friendship, 34, 61,

Friends, 32,

Fortitude, 40, 60, vide Courage,

Frugalitie, 66, 207, 261,

Felicitie, 14, 186,

Fraude, vide deceit.

Fury vide rage.

G.

GAming, 249,

Generall, 96,

Gentlenes, 243,

Gladnesse, 112, 133,

Glory, 24, 103,

God, 1, 19, 58, 107, 219, 231,

Goodnesse, 8, 41, 57,

[Page]Good-will, 63, 77,

Good name, vide Fame.

Gouernment, vide Kings,

Gold, 28, 78,

Grace, Graces, 10, 13, 35, 49,

Grammer, 9. 54, 253,

Guiltines, vide Conscience.

Gifts, 28, 40, 76, 90. 113.

Gluttony, 23, 260,

H

HAppinesse, 14, 36, 40, 68,

Hate, 22, 75,

Harmonie, 7,

Heauen, 3, 6, 13, 75,

Heresie, 149,

Hell, 4, 274,

Health, 5, 9, 68,

Hearing, 46, 189,

Histories, 44, 110,

Honor, 1, 74,

Hope, 74, 216,

Husband, 26, vide marriage.

Humanitie, 40,

Honestie, 33, 41, 48, 67,

Humilitie, 28, 61, 179, 220,

I.

[Page]IEalousie, 20, 170, 203,

Iesting, vide scoffing.

Iustice, 40, 67, 80,

Iudge, 81,

Iudgement, 37, 55, 76,

Intemperancie, vide gluttony.

Ingratitude, 242,

Ignorance, 38, 47, 55,

Innocencie, vide concupiscence.

Idlenesse, 55, 115, 253, 270,

Impudencie, vide presumption.

Incontinencie, vide concupiscence

Ire, 37, 107, vide rage.

Iniury, 22, 24, 39, 61, 63,

Inuention, 37, 91, 128,

Ioy, 128,

Incest, vide concupiscence.

Infamie, 81, 74, 124, 238, 263.

Impietie, 256.

Instructions, 4, 32, 58, 195,

Iniustice, 53, 81, 129,

Immortalitie, 6, 116, 213.

Idolatry, 258.

K.

[Page]KIngs, 69, 77,

Kingdoms, 53, 68,

Kindred, 17.

Knowledge, 1, 42, 46, 177, 201,

L.

LAbour, 45. 131.

Lawes and Lawyers, 78, 83. 129, 256.

Life, 4, 46. 92, 102, 184.

Liberty, 10, 59. 135. 258,

Learning, 37. 44.

Lechery, vide concupiscence.

Liberalitie, 40. 75. 88.

Light, 5, 128.

Loue, 5, 15, 62. 166, 196.

Lenitie, vide curtesie.

Lamentation, 59, 163.

Loue of parents, vide chyldr [...].

Lust. 139, vide concupiscence.

Lying, 56. 149, 155, 257.

M.

MAdnes, 259. 262,

Magnanimitie, 40. 60.

Man, 75, 201, 213.

[Page]Marriage, 120, 148, 204,

Maiestie, 71, 78,

Magistrates, vide Iustice,

Martirs, 60, 80, 264,

Melancholie, 104, 271,

Mercie, 2, 13, 129,

Memory, 42, 77, 150,

Meane, 130, 142,

Minde, 31, 43, 45, 125, 186.

Minister, 5,

Mistrust, vide suspect,

Modestie, 67, 208, 209,

Moderation, 66, 261,

Misery, 14, 87, 143, 210,

Monarch, 93, 100,

Money. 117, 170,

Muses, 43, 49,

Musicke, 17, 54, 195,

N

NAture, 5 [...]29, 45, 231,

Necessity, 121, 147, 166,

Negligence, 170, 225,

Neighbours, 155. 164.

Night. 235,

Nobilitie. 72. 187.

O.

[Page]OAth, 145.

Obedience, 41, 138,

Obliuion, 94.

Offers, 29,

Office, 40, 72, 77, 92, 69, 106,

Offence, 11, 35, 129,

Opinion, 6, 46, 64,

Opportunitie, vide Tyme.

Old age, 222.

Oratory, 10, 49, 84.

Oracles, 257,

Order, orders. 5, 81, 79.

P.

PAinting, 180.

Parents 139, 191, 213.

Paine, 80, 91, 160.

Passions, 130,

Patience, 60, 95,

Paracide, 193.

Parasites, 33.

Peace, 7, 92,

Pestilence, vide Famine.

Panurgie, 82.

Perseuerance, 61, 211,

Periurie, 127, 145.

[Page]Phisicke, Phisitions, 19, 71, 82, 84, 158.

Phylosophy, Phylosophers, 29, 75, 93, 202.

Poetry, 51, 167,

Policie, 37, 97.

Pouerty, 32, 113, 119.

Pardon, 81, 91,

Pleasure, vide gladnes.

Plenty, 111.

Presence, 124, 209,

Prechers, 42.

Precepts, 87,

Prayse, 25, 125, 126,

Profit, 93, 227, 258,

Prouidence, 53, 93,

Prouerbs, 166, 260.

Princes, 36, 52, 154,

Promotion, vide Kings.

Promise, 77, 90.

Pride, 23, 59, 198, 245,

Presumption, 55, 95, 129, 266,

Prodigalitie, 76, 247.

Prayer, 11.

Prosperity, 2, 32, 265.

Punishment, 80, 81, 84,

Prudence, 2, 41, VVisedom.

Play, vide gaming.

Q.

[Page]QValities, 122,

Quantitie, 45,

Questions, 90, 166,

Quietnesse. 11, 106,

Querks, 166, vide Scoffing.

R.

RAge, 103, 130,

Rashnes, 21, 37, 105, 267,

Remembrance, vide memory.

Reason, 7, 50, 68,

Religion, 68, 147, 213.

Resurrection, 2.

Rethorick, 9.

Repetition, 150.

Reuenge, 21, 22, 23

Report, 3, 94, 152,

Riches, 32, 115.

Riot, 32, vide prodigality.

Ruine, 111, 120.

Resolution, 148, 209,

Rule, vide Kings.

S.

SAdnesse, vide teares.

Securitie. 39, 89,

[Page]Secrecie, 89, 143.

Sences, 38, 42, 188,

Seeing, 42, 188,

Sentences, 168.

Sapience, vide vvisedome.

Starres, 3, 5, 29.

Science, 42.

Seruing, 136,

Shame, 55, 105, 141, 262, 196. 147, 167.

Scriptures, 147.

Sermons, 41.

Schoole. 53, 70, 99,

Silence, 27. 35, 48, 53, 143,

Sinne, 11, 93, 107. 236.

Scoffing, 87, 157,

Study, 44, 112,

Strength, 47, 100.

Superstition, 231. 246.

Spirit, 129, 149, 188,

Similitudes, 173,

Solitarines, 88, 112, 124.

Sorrow, 59, 106, 128.

Soule, 2, 31, 149, 175, 185, 261.

Swearing, vide Oath.

Sleepe, 36, 45, 172, 226.

Surfet, 32, 43,

Sloth. 265.

[Page]Sicknes, 5, 21, 59, 222. 241,

Slaunder, 69, 152, 155,

Sophistry, 29, 34.

Smelling, 189.

Selfe-loue, 4, 19, 71.

Subiects, 72.

Subtilty, vide deceit.

Suspition, 20, 34, 133, 171, 235

Sobrietie, 67, 158, 242.

Souldiers, 2, 40, 99, 111, 258,

T.

TAsting, 190.

Temple, 159.

Teares, 112, 121. 162.

Temptation, 12.

Temperance, 65.

Thoughts 35, 98.

Touching, 190,

Tongue, 144, vide lying.

Thankfulnes, vide ingratitude.

Truth, 34, 6, 227.

Time, 50, 58, 151, 197, 227.

Treason, 138. 139. 269.

Trouble, 160, 176, vide payne.

Treasure, 21. 68, 98.

Tyrants. 28, 70, 106.

Tyranny, 53.

U.

[Page]VArietie, 140, 189,

Valiancie, 40, 59,

Valour, 88, 97.

Vertue, 1, 34, 127, 171,

Victory, 46, 276,

Vice, 71, 194,

Vices in generall, 31, 221, 241

Vanitie, 6, 29, 30, 59,

Virginity, 207, 209,

Vaine-glory. 14,

Violence, 89, 96.

Venery, vide concupiscence.

Vnderstanding, vide knowledge.

Vnkindnes, vide ingratitude.

Vnitie, 65, vide Religion.

Vse, 69, 84,

Vsury, 253, 273,

W.

WArre, 1, 47. 95,

VVantonnesse, 167, 188

VVant, 63, vide pouerty.

VVit. 24, 29, 36.

VVeeping. 27, 79,

VVisedome, 31, 38, 226, 262

VVealth, 39, vide riches.

[Page]VVine, 37, vide dronkennes.

VVill, 37.

VVickednesse, 236.

VVomen, 24, 37, 259.

VVorld, 29, 58, 181, 229.

VVords, 33. 36, 49, 88.

VVitchcraft. 16.

VVife, vide marriage.

VVrong, 58. 85.

VVorks, 49,

VVrath, 129, vide rage.

Y.

YLitera Pythagorae, 6,

Youth, 31, 45, 53, 123, 144, 193. 222.

Z.

ZEale, 57, 53, 70, 76, 92, 114, 186.

FINIS.

Information about this book

Title statement

Politeuphuia VVits common wealth.

N. L. (Nicholas Ling), fl. 1580-1607.

Edition statement

1598

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-08 (EEBO-TCP Phase 1).

ID [DLPS]

A05562

ID [STC]

STC 15686

ID [STC]

ESTC S108557

ID [EEBO-CITATION]

99844215

ID [PROQUEST]

99844215

ID [VID]

9006

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

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Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A05562)

Transcribed from: (Early English Books Online ; image set 9006)

Images scanned from microfilm: (Early English books, 1475-1640 ; 264:1)

Source

— Politeuphuia VVits common wealth., N. L. (Nicholas Ling), fl. 1580-1607., Bodenham, John, fl. 1600, attributed name.. Newly corrected and augmented..

Extent

[4], 275, [9] leaves

Printed by I. R[oberts] for Nicholas Ling, and are to bee solde at the vvest doore of Paules,. [London] :: 1598.. (Dedication signed: H. Ling.) (Sometimes attributed to John Bodenham, who planned the collection.) (A3r mentions "this second edition".) (Includes index.) (Running title reads: Wits common-wealth.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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