Keep within Compasse: OR A Direction for good life.
In Religion.
FIrst, my sonne vnderstand, that Religion is a Iustice of men towards God, or a diuine honouring of him in the perfect and true knowledge of his word, peculiar onely to man: It is the ground of all other vertues, and the onely meanes to vnite and reconcile man vnto God for his saluation: And whosoeuer breaketh out of this list or circumference, strayeth through Atheisme, into eternall damnation.
True Religion is the soule of Innocency, mouing in an uspotted conscience.
To be doubtfull in Religion, is to bee certaine of the greatest punishment.
True Religion hath thrée vertues to be knowne by: first, it serueth the true God: next, limiteth euery action by the word: and lastly, reconciles man to his Maker if hee doe pursue it.
The first precept from the wisest Philosopher was to feare God: and the first Law amongst good men to increase Religion.
It is Faith and not Reason which teachethmen Religion.
Religion is the stay of the weake, the master of the ignorant, the philosophy of the simple. As hée that heareth without eares, can interpret our prayers without our tongues: so a religious man may pray and neuer open his lips.
Religion is the oratory of the deuout, the remedy of sinne, the counsell of the iust, and the comfort of them in tribulation.
Religion is that absolute cleane Beast which both chaweth the cud, and diuides the hoofe: for it makes a man ruminate and chaw holy meditations till they giue diuine nourishment: and the one claw [Page] poynteth man to the feare of God, the other to the loue of his neighbour.
Hée is happily religious, whom no feare troubleth, no sorrow consumeth, no fleshly lust tormenteth, no desire of worldly wealth afflicteth, nor any foolishnesse moueth vnto mirth.
Religion teacheth▪ men to pray: and no man is so happy, as he whose life is a continuall prayer.
Religion is the wings that beare the soule vp to heauen, and meditation the eye which onely can sée God liuing.
Religious deuotion is a continuall discourse or conference with God: for when thou readest, God speakes to thée, when thou praiest thou talkst with God.
True Religion makes prayer ascend, that Grace may descend.
In thy deuotions fixe thy iudgement on thy faith, not on thine experience: for faith is truth, experience but deceitfull.
To desire sufficient things is néedlesse, for God will giue them vndemanded: but desire to bee contented with such things as he bestoweth, for therein will consist thy happinesse.
Except true religion make vs vnderstand [Page] God in his word, our sight is but blindnes, our vnderstanding ignorance, our wisedome foolishnesse, and our deuotion diuellishnesse.
Religion will teach thée to know that God is a most bright Sunne which ariseth vpon those that feare him and goes downe from them that are carelesse and prophane.
God sits in the highest heauens, if thou wilt lift vp thy selfe vnto him, hee will flye from thée: but if thou humbless thy selfe before him, he will come downe vnto thée.
True Religion brings a man vp to heauen, which is the seat of glory, the habitation of Angels, the resting place of the faithfull, farre beyond thought, and glorious beyond report.
Hee that bites of euery wéede must néedes taste poyson, and he that is of diuers religions must néedes méete with damnation.
Religion will make thée know well and doe well: and they are the only two poynts belonging to Uertue.
As plants measurably watred grow the better, but being watred too much, [Page] are drowned and dye: so opinions in religion mixt with moderation are made sound and refreshed, but accompanyed with too seuere curiositie oft turne and conuert to heresie.
As a ship with a sure Anchor may lye any where: so, the minde ruled by religious reason, is quiet at all seasons.
Out of Compasse, In Religion, is Atheisme.
VVHo doubts of God with Pythagoras is an Infidell, who denieth God with Diagoras is a Deuill.
Vice is the habitude of sinne, sinne the act of the habytude, but want of Religion the ground of both.
Lust bringeth short life, prodigality wretched life, but want of Religion assured and eternall damnation.
The sicknesse of age is Auarice, the errors of Youth prophannesse.
Craft putteth on him the habit of policy, malice the shape of Courage, rashnesse the title of valour, lewdnesse the image of pleasure, but want of religion hath no cloake but Curses.
If youth want religion, old age can neuer know honesty.
Deceit is too familiar with wisdome, austerity with temperance; pride with great minds, prodigality with liberality, rashnesse with fortitude, and superstition with religion.
There is no greater signe of wickednesse then open heresie.
Sermons guilt with words, and not matter, are like images that painted séeme faire, but lookt into are found earth.
Who can be more vnfortunate then he that of necessity will néeds be irreligious.
As sinne blinds the eies of the prophane man, so punishments opens them. When prophane men are in the height of their iollity, mischeife it euer knocking at the dore.
A prophane man neuer séemes more ougly then when he would dissemble or appeare religious.
A prophane man is the true shadow of the Diuell, and at the end comes to his substance.
An irreligious man trampleth goodnesse vnder foote like the grasse of the field, and preserueth vice as the flowers of the season, when all good men know, the first doth kéepe fresh and flowrisheth, the latter doth sodainly decay and withereth.
To make iests of Religion, of Charity [Page] or chastity, are the perfit notes of most prophane impudency.
Who thinkes to thriue by what God hath accursed, liues vpon miserable gaines which are purchased by the losse of his soule, for there is no true gaine but from a good conscience.
Hypocrisie is the first sinne that falls into a reprobate sense, for in all the bundell of sinners was neuer read of an Hipocrites repentance.
Be fearefull to commit sinne especially exemplar sinne; and of them aboue all, the sinne of heresie and new sect, making a way to other mens practise, least they perishing therein, it be reckond in thine accompt: euery man hath enough of his owne, woe to him which beares that, and others, since euery small sinne like a milstone is able to presse thée downe to the pit of hell.
Affect not popularity for selfe-loue of knowledge for the end neuer proues good; and though attained by desert, yet it is as daungerous as contempt: for states kéepe downe those whom they contemne, but cut away all those whom they enuy, and therefore not to a [...]e [...]t nor to neglect, [Page] is the best discretion.
Feare God, honor thy parents, reuerence thy friends, obay the lawes, and all from the rule of vpright religion.
Let euery irreligious and prophane man take to his consideration, his time past, his time present, and his time to come: what God hath done for him, what he doth and what he will doe, what God would haue done, what man doth, and what he should do and let him weigh the good omitted with the euill committed, and to them put the punishment deserued, and then thinke how long God hath deferred, how iustly he will punish and how surely he will come: hee shall then find a short life, a sure death, and a most certaine heauey iudgment.
Prophane men must remember that as death leaues them, iudgement finds them, and iustice rewards them: so that there is nothing but infinit misery in his life, in his death and after death.
He that shewes more religious at one time then another, either hath already or very shortly intends to deceiue thée.
He that hath too quick a beleife hath euer too rash a iudgement.
Who feares not God, feares euery thing else he séeth▪
He that mindes least good, euer affecteth the worst mischiefe.
Keep within Compasse, In Conuersation.
COnuersation is the maine body of honesty, whose greatest branches are familiarity and friendship with good men, drawing the community of a perpetuall will to the fellowship of life: all which is founded and built by the profit of a long continued loue, and furnished with more pleasure then desire.
Let thy conuersation carry a perfect consent of all things appertaining as [Page] well vnto God as man, with beneuolence and charity.
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 and conuersation of a true friend in misery is alwaies swéet, and his counsels in prosperity are euer fortunate.
Let thy conuersation with friendship haue a thrée fold lustre: the first in neighbourhood: the second in hospitality: and the last in thy particular loue.
If thy conuersation winne thée loue, eyther by bounty, or the study of vertue, it goes from a passion to an habit, and so leaueth the name of loue, and is called friendship, the which no time can violate.
Forget not in thy conuersation, that to begge any thing of thy friend, is most dearely to buy it.
It is a most grieuous thing to try thy friends, yet must they be toucht, lest shining like the Carbunkle, as if they had fire, they bee found by the Test, to bee without faith.
Striue to be in loue with Uertue out of the inclination of thine owne vertue: for it is but a flanish good which Lawes and extremitie doth kéepe from committing of euill.
Let wisedome propound discréet ends to thine affayres, and do nothing rashly: for an honest suruey of things to come preuents insuing repentance.
Let not the Sunne goe downe on thy wrath, but whether iniuring or iniured, offer reconciliation: for the peace-maker is blessed. If thy enemy do it before thée, hee conquers thée, and thou losest that blessing.
Let thine owne brest be the Cabanet for thine owne secret counsels, and doe not bele [...]ue that it is too hard for one, but that it is enough for two, and a great deale too much for thrée.
Let neuer any malice make thée reneale what the least friendship hath shut in thy bosome.
Let the choyce of thy friend be a iourney into the Indies, long in doing, but once chosen kéepe him to the end: for to want a friend is to want vertue, and to change often shewes incertaine honesty.
Let thy spéech be like Moses his, slow, but aduised, and fore-thinke the fitnesse of thy spéech before thine vtterance: affirme nothing but truth within thine owne knowledge, and rather bee silent then speake to euill purpose.
In praysing be discréet without enuy: in saluting courteous: in admonishing friendly: in forgiuing mercifull: in promising faithfull: in recompensing bountifull: and make not the reward of Uertue the gift of fauour.
Giue euery man the reuerence due to his place, but respect his goodnesse before his greatnesse.
Auoid pride in thy youth, disdaine it in thine age, and feare and suspect it at all seasons.
Pride hath two steps to climbe by, alow bloud, and a great enuy.
Kéepe thy foot from the doore of the harlot, thy hand from the booke of the lender, thy tongue from the slander of thy neighbour, thy society from the drunkard and Epicure: for pouerty shall be their portion: And the sléeper shall bee cloathed with ragges.
Beware of Suretiship: it is the birdlime [Page] of the time, and lockes vp men in bolted cages.
Bee not vnthrifty to spend too much loue on thy selfe: nor yet so extreame frugall, not to spend good wit and words together. And howsoeuer thou studiest the highest things, let thy modesty looke for no rent from thy selfe, but strangers. Say with the Wise-man, thou knowest nothing, but that thou knowest nothing.
Rule those that liue vnder thée rather with loue then feare: the first is safe, the latter dangerous.
In hearing controuersies, clense thine eares from the waxe of other mens reports, and lend the one to the accuser, the other to the accused: & let the cause of the poore and néedy come in equall ballance with the rich and mighty: and if by aduantagious wealth any mountains be raysed to obscure the poore valley, pull downe the first, and rayse vp the latter, till both come to an euen leuell.
Make not recreation an occupation, for the too much vse thereof conuerts to poyson, & like a surfet of honey, cannot be cured without digesting of wormwood.
Without Compasse In Conuersation is Luxury.
THe smyle of a Foe that procéedeth of enuy is worse then the teare of a friend procéeding of pitty.
There can be no amity, where there is no vertue, and that friendship is most hatefull and accursed, where some become friends to doe vnto others mischiefe.
A false friend is like quick-siluer vnto gould, it cleanes vnto it & séemes as if it would neuer forsake it, but if it once come into the fire, it presently flies away in fume, and though the gould remaine, yet is the siluer neuer more to be decerned, and such is a fayned friend in the time of tribulation.
He that is immoderate in his laughter or too audacious in his spéech, in the one expresseth his folly, in the other his pride.
Hee whose sad countenance is euer voyde of alacrity, hath a proud hart empty of all humility.
A man of ill conuersation may slaunder his neighbour foure seuerall waies, first, in his silence, when he saith nothing, and yet can truely cleare an imputation falsly affirmed: secondly, in writing, casting out lybells that are false and vniustifiable: thirdly, in doubts, by drawing away the good opinions of other men: and lastly, in his authority, by making such as trust him beléeue vntruths and falshoods.
Who sweares for lucre or gaine of money, goes but a haires breadth from periury (though his oath be iust) for the sinne of couetousnesse wil confound him.
Those which haue no care but to heap vp riches, and are not able to imploy them, are like those men which haue goodly Horses, but know not how to ride them.
He that doth good to the wicked, is like him that giues meate to another mans dogge, for they barke at him as well as at others.
Luxurie, is a pleasure bought with paine, a delight hatcht with disquiet; a content passed with feare, and a sinne finished with sorrow.
Luxurie is an enemy to the purse, a foe to the person, a canker to the mind, a corasiue to the conscience, a weakner of the wit, a besotter of the senses, and lastly a mortall bane to the whole body: so that who so liues out of compasse in this wildernesse, shall finde pleasure the path way to perdition, and Luxurie the loadstone to vtter ruine.
The Jealous man liuing dyes, and dying prolongs out his life in passions worse then death, he sées none but with suspition; heares no man knocke but with amazement, nor interprets any discourse but to dishonest purpose: if his wife frowne she hates him; if she smile she hath had successe in adultery: modesty is dissimulation, fauour is a decrée of false dealing, and in conclusion nothing can he sée but doubts and frenzie.
Enuy shooteth at others, but for the most part euermore woundeth her selfe.
Enuy, is the filthy slime & impostume of the soule, a perpetuall torment to him in whom it abideth, a venome, or quicksiluer which consumeth the flesh and dryeth vp the marrow of the bones.
Dissimulation is an euill humor of [Page] the mind, and contrary to honesty: it is a countenaunce euer disagréeing from the hearts imaginations, and a notorious lyar in whatsoeuer it suggesteth.
The flattery of an enemy is like the song of the Syren, it both inchaunts, deceiues and brings to destruction.
He that is vainely carried away with all things, is neuer delighted with any one thing.
It is a common imperfection to commit folly, but an extraordinary perfection to a mend it.
As no Uermyne will bréed where they finde no warmth, no vultures sléepe where they finde no pray, no flies swarm where they sée no flesh, no Pilgrim créep where there is no crosse, so there is no flattering parasit will lurke where hee findes no gaine.
He that mistrusts without cause is euermore credulous without proofe.
Causlesse suspition is the next way to make him doe euill, which otherwise would carry a constant resolution to honesty.
Ignorance is that defect which causeth a man to iudge euill of things, to deliberate [Page] worse, not to know how to take present aduantage of good things, but to conceiue ill of whatsoeuer is good in mans life.
Cruelty is extreame wrong, the rigorous effect of an euill disposed will and the fruit which is reapt from iniustice.
Feare and Cowardise is destitute of reason, alwaies attended on with two perturbations of the soule, Basenesse and Sadnesse: it is also the defect of the vertue of fortitude.
Quyps or scoffes are deprauings from the actions of other men, they are the ouerflowings of wit and the superfluous skums of conceits.
Carelesse men are euermore neare neighbours to their owne harmes.
Keep within Compasse. In Apparell.
LEt the furniture and ornaments of thy person be fit and sutable for thy place or honor, but not too curyous: for the one becomes a man of wisdome, the other appertayneth to persons effeminate or such as delight in ostentation
Thinke the best apparell thou canst [Page] get from God is true felicity, and the richest cloath of thine owne spinning to be good counsaile.
It is better to be poore and honest then rich and wicked, for iustice is better then riches: the one dies with the body, but the other liues as long as memory.
Whatsoeuer thou spendest in earthly vanities, they either die before thée or shortly follow after thée.
Passe not by the poore as no part of thy care, least God in thy wants so turne away his face from thée.
Let the Couetous man fill his bagge neuer so full, the Voluptuous man take his pleasure neuer so long, the Ambitious Courtier build his house like his thoughts neuer so high, the proud Lady paint neuer so thicke, the young Man deferre repentance neuer so long; yet all must die, all giue an account, all be iudged.
Shun painted brauery, for it is a riotous excesse either in apparell or other ornaments, it is also a part of pride and contrary to decency and comlinesse.
Spend not beyond thy power, nor [Page] hope on others promise, for both are guides to beggery.
Be not carelesse in spending thine owne wealth, that thou mayst be estéemed carefull to preserue another mans substance.
How vaine a thing is brauery which is borrowed from the wormes, labored by the hands, bought with much charge, and defaced with euery spot.
All outward ornaments are toyes of vanity, but an humble spirit is a token of piety.
As the wéed cannot be estéemed pretious for the faire flower which it beareth, so hold no man vertuous for the gay garments he weareth.
Neuer be proud of thine apparell, since the colour cannot compare with flowers, the fine thrids with the Spiders webbe, nor the swéet perfume with the Muskcats excrements.
The onely commendable end of musicke is to praise God.
Musicke vsed moderatly like sléepe, is the bodies best recreation.
Nothing rauisheth the mind sooner then Musicke, and no Musicke is more [Page] sweete then mans voyce.
Patience excéedeth knowledge and Musicke begetteth patience.
Use dauncing for recreation or for graue solemnities, yet euer with moderation: for at such times a chast mind knowes not how to be corrupted.
By all meanes shunne pride in euery part of thée: for it is an vnreasonable desire to inioy honours, estates and great places, it is a vice of excesse, & contrary to modesty which is a part of temperance.
Game for recreation not lucre; for so the blemished may recouer some beauty, and let thy game tast of wit and schollership; more then of sleight or fortune.
Bee temperat in all thine actions: for temperance is that light which dryueth away the darknesse of all passions, it is of all vertues most wholesome: for it preserueth both publikely and priuatly humane society, it lifteth vp the soule most miserably thrown 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 vnbridled affections to take reason for a rule and direction.
Constancy and temperance in thine actions maketh vertue strong.
Frugality is the badge of discretion.
Hee that is not puffed vp with praise, nor afflicted with aduersities, nor moued by slaunders, nor corrupted by benefits, is fortunately most temperate.
There is nothing in the world better then moderation: for by it the assaults of the flesh are subdued and the fruits of good life retayned.
Temperance hath eight hand-maids, Modesty, Shamefastnesse, Abstinence, Continency, Honesty, Moderation, Sparing and Sobriety.
If thou wilt be iust thou must be temperate: for it is the office of iustice to haue his soule frée from perturbations.
Be valiant but coole in doing iniuries, a coward weares but the disguisd maske of temperance; and is inwardly most reuengefull.
He is worthy to be called a moderate person which firmly gouerneth and bridleth (with reason) the vice of sensuality, and all other grosse affections of the minde.
Be as farre from ambition as from [Page] deiection, the one is his owne slaue, the other all the worlds.
Preserue thy name, for that comes from thine auncestors, but thy good reputation from thy vertues.
When greatnesse cannot beare it selfe with vertue nor ancestry, it ouerthrowes it selfe onely with the waight of it selfe.
Out of Compasse, In Apparell, is Prodigality.
VVHo falls into Prodigality is drowned in the excesse of liberality, which comming to extremity proues most vicious, wasting vertues faster then substance, and substance faster then any vertue can get it.
Prodigality is the fire of the minde, whose heate is so violent, that it ceaseth not, whilst any matter combustible is present to burne necessary things into dust and cinders.
To spend much without getting, to lay out all without reckoning, & to giue all without considering, are the true effects of prodigality.
He that is sumptuous in his apparell, lauish of his tongue, and superfluous in his diet; is the Cookes hope, the Taylors thrift, and the true sonne of repentance.
Riches lauishly spent, brings griefe to thy heart, discontent to thy friends, and misery to thine heires.
A proud eye, an open purse, and a light wife, bring mischiefe to the first, care to [Page] the next, and hornes to the last.
An vnthrift is knowne like a horse by his markes, as by the company hee kéepeth, the Tauerns he haunteth, the whores he maintaineth, and the expence he vseth.
Excessiue or couetous gaming at cards or dice is a smooth sleight, and théeuish legerdemaine, whereby many rob with iustification.
How much the more cunning a man is in Dyce play, so much the more hee is corrupt in life and manners.
The Diuell was the first inuenter of gaming.
Dycing neither beséemeth the grauity of a Magistrate, nor the honor of a gentleman, because the gaine is loaden with dishonest practises, and the losse with vnquiet passions.
When pride is in the sadle, mischeife and shame sits on the crooper.
Husbandmen estéeme more of those eares of corne that hang downe then of those that stand vp straight, for in them is much graine in the other chaffe.
The spring of pride is lying, and the fountaine of truth is humility.
Immoderate dancing is the cheifest instrument of Ryot and excesse.
Hunting is the exercise of a man, dauncing of a woman. Yet one said, that a Dauncer differs nothing from a mad man, but onely in length of time, the one being mad so long as he liueth, the other whilst he daunceth.
They which loue dauncing too much séemes to haue more draines in their féet then in their head, and thinke to play the fooles with reason.
Disagréeing musicke and vaine pastimes are the hindrances of delight.
One day takes from vs the credit of another and the excesse of sundry sounds take away all pleasure and delight in the sounds.
Those that séeke rather to decke their bodies then their soules, séeme men rather created for their bodies, then their soules.
Excesse in vanity hath neuer end.
Theft and the gallowes euer attend at the héeles of excesse.
Hee that imployeth his substance in brauery, is the Mercers friend, the Taylors foole, and his owne enemy.
As you would iudge one to be ill at ease that weareth a plaster vpon his face, or one that hath béene scourged, to be punished by the law, so you may know that a painted face betokeneth a diseased soule marked with adultery.
Those which are curious in decking of the body, doe despise the care of their soule.
A young man vntemperate and full of carnall affections, bringeth the body to old age much sooner with disease then time.
Hee cannot be a friend to temperance that delighteth in pleasure, nor loue gouernment that liketh Ryot.
Trim not thy house with tables and pictures, but paint it and guild it with temperance, the one vainly féedeth the eies, the other is an eternall ornament which cannot be defaced.
Where sundry flies bite, the gall is great, and where euery hand fléeceth the shéepe goe naked.
He that goeth a borrowing, euermore goeth a sorrowing.
It is an auncient custome amongst the masters of good cloathes and shallow [Page] wits, not to honor him that to the common-wealth is most profitable, but him that to their company is most acceptable.
Hee that makes himselfe a shéepe shall euer be eaten of the wolfe.
He that loseth fauor on land to séeke out fortune at sea, is like him that stareth so long at a starre till he fall into a ditch.
Keep within Compasse In Dyet.
SUffice Nature but surfet not, supply the bodies néede, but offend not.
Haunt not tauernes, brothels, or Alehouses, but beware the danger & expence, the bane of body, soule, and substance.
Mark the fearful end of notorious euil men, to abhor their wickednes: mark the life of the godly, that thou maist imitate it: obserue thy betters, respect the wise, accompany the honest, & loue ye religious.
Gouerne thy selfe with moderation & modesty in drinke, but if it happen thou into company, arise & depart rather then be ouercome with drinking: for the spirit ouercome with wine is like a coach-horse, who hauing ouerthrowne his ruler, runs here & there without order, hauing no guide to direct him: so the soule is very much offended, when the vnderstanding [Page] is distempered.
Moderate diet is the wise mans cognisance: but surfet & banquetting a fooles paradise.
To liue well & frugally is to liue temperately: for there is great difference betwéen liuing well & liuing sumptuously: the one procéeds from discipline and moderation of the soule contented with her owne riches: the other from lust & contempt of all order and mediocrity, but at last the one is followed with shame, the other with eternal praise & cōmendation.
Continence in meate and drinke is the beginning and foundation of skill.
Sobriety retaines that in a wise mans thought, which a foole without discretion hath euermore in his mouth.
Make not thy belly the commanding part of thy body.
Remember as meate and drinke is food to preserue the body, so is Gods word the nourishment of thy soule.
The first draught thou drinkest should be for thirst, the second for nourishment, the third for pleasure, but the fourth is for madnesse.
Refraine from Surfet, because it is [Page] the parent of Sloath, which is a vice fearing labor to ensue, and a desisting from the necessary actions both of body and minde: it is the sinke which receiueth all the filthy channels of vice, and with that poysonous ayre infecteth the soule.
Refuse not labour: for he that is idle can neuer excell in any Art.
Make thine industry thy best companion: for surfet and idlenesse dulleth vnderstanding, nourisheth humours, choaketh the braine, hinders thrift and displeaseth God.
In thy cups beware of presumption: for it is a violent passion of the will, and an vtter foe to prudence: it is that affection which thrusteth and exposeth the body to dangers, presuming onely on vaine hope and imagination, without eyther ground or reason.
Vaunt not of victory before conquest, lest thy folly excéed thy valour.
Fly not frō that thou shouldst follow, lest thou pursue thine owne destruction.
Take héed of rashnesse in resolution, and cruelty in conquest: for the one is wilfull, and the other wicked: and as the first wants wit, the latter wants grace.
To straine further then thy sléeue will stretch, is to leaue thine arme naked, and to skip beyond thy skill, is to leape, but not to know where to light.
If thou wilt surfet on pleasure, let it be in reioycing at that day wherein thy tongue hath not missaid, and thy heart hath earnestly repented thy finnes.
Take no pleasure to féed on thine enemies afflictions: for he that sitteth surest may in a moment be ouer throwne.
Since ioyes are short, modestly imbrace and féed on them when they come, for sorrowes headlong follow one another.
A wise man ought not to be puffed vp with pleasure, for it is the foode of filthinesse: it killeth the body, weakneth the iudgment, & takes away vnderstanding.
Hee is not worthy the name of man that spends a whole day in pleasure.
Out of Compasse In Diet, is Gluttony.
GLutteny or surfeting is the sworn enemy to Temperance, daughter to excesse and immoderate appetite: she is healths bane, and humanities blemish, lifes Cockatrice, and the soules hell, except Mercy wipe out the remembrance of so great a guilt.
Nothing can be more abiect and hurtfull, then to liue as a slaue to the pleasures of the mouth and belly.
Diseases gather together in mans body, and procéed no lesse of being too ful then being too empty, and oftentimes a man hath more trouble to digest meat then to get meat.
Gluttony dryeth the bones, and more dye by it then perish by the sword.
Gluttony stirreth vp lust, anger and loue in extremity, extinguisheth vnderstanding, opinion and memory.
Wine hath as much force as fire: for as soone as it ouertaketh one, if [Page] dispatcheth him, it discloseth the secrets of the soule, & troubleth the whole mind.
Men are sicke of those things whereby they liue: for there is no proper or peculiar séed of diseases but the corruption of those things within them which they eate, and the faults and errours they commit against them.
It is an old prouerbe (and most true) Much meate, much malady.
Excesse came from Asia to Rome, and Ambition from Rome to all the world.
Sensuall vice hath these thrée companions: first, blindnesse of vnderstanding: then, hardnesse of heart: and the last, want of grace.
Wine bringes forth thrée grapes: the first of pleasure: the second of drunkennesse, and the third of sorrow.
Stéele is the glasse of beauty, and wine is the glasse of the minde.
Drunkennesse is nothing else but a voluntary madnesse.
Wine hath drowned more men then the sea hath deuoured.
Wine is the bloud of the earth, and the shame of such as abuse it.
Surfet bréedes idlenesse, and idlenesse [Page] is the onely nurse and nourisher of sensuall appetites, and the sole maintainer of wanton affections.
That Epicure that passeth his life sloathfully without profit, ought to lose it without pitty.
Idlenes and disguised cloathes makes men women, women beasts, and beasts monsters.
Idlenesse and feasts are the roote of desperation, and desperation is a sorrowfulnesse without all hope of better fortune: a vice which falsly throwdeth it selfe vnder the title of fortitude and valour, and tickling the vaine humours of the vaine-glorious, carryes them to ignoble and indiscréet actions, to the vtter losse both of soules and bodies.