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 2] 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 3]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.

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 4]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.

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 5]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.

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 6]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 7] 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

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 8] 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.

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 9]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 10] 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.

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 11] 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.

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 13] 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.

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 14] 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.

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 16]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 17] 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 18] 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 19]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.

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 21] 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.

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 23] 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 24]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.

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 25]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 26] 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 27] 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.

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 29] 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.

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 30] 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.

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 31] 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 32] 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.

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

[Page 33]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 34]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.

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 35] 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.

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 36]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.

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

[Page 37]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 38] 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.

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 39]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 40] 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 41] 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.

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 42] 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.

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 43]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.

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 45]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 46] 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.

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 47]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 48] 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.

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 49]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 50]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.

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 52]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.

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 53]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.

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 54]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.

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 56] 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 57] 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.

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 58]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.

[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 59] 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.

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 61] 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.

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 62] 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 63]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 64]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 65] 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.

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 67] 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.

THere can bee no greater good then inno­cencie, nor worse euill then a guilty con­science.

[Page 68]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 69] 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.

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 70]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 71] 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 72] 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.

TItles of honor are little or nothing worth if the life of the partie be bad.

[Page 73]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.

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 75] 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.

BOunties best honor is to help the poore, & happines to liue in good mens thoghts.

[Page 76]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 77] 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.

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 78] 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.

CVrtesie in maiestie, is the next way to binde affection in dutie.

[Page 79]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 80]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.

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 81]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 82]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 83] 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.

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 84]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 85] 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.

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 86] 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.

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 88]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 89] 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 90] 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.

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 92] 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.

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 93] 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.

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 95]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.

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 96]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.

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 97] 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 98] 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.

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 100] 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.

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 101] 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 102] 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.

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 103]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.

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 104] 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 105]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 106] 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.

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 107]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.

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 108]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 109] 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.

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 110] 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 111] 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?

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 112]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.

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 114]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 115]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.

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 116] 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 117] 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 118]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.

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 119]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.

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 120] 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 121] 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 122]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.

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 123] 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.

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 125]The absence of punishment, is no pardon for transgressions.

Absence is death, death is rest, absent death is deaths rest.

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 126]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.

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 127] 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 128] 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.

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 129]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.

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 131]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.

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 132]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 133] 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.

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 134]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 135]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.

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 136]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.

TO serue or obey well, is a great vertue, & proceedeth of nature, which being good, is holpen by education.

[Page 137]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 138]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.

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 139] 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.

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 141]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.

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 142]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 143] 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.

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 144] 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 145] 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.

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 146] 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.

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 148] 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.

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 149] 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 150]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.

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 151] 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.

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 152] 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 153] 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.

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 154]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 155]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.

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 156] 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 157] 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.

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 158] 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.

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 159] 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 160]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.

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 161] 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 162] 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.

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 163]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 164] 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.

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 165]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 166]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.

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 167] 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 168] 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.

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 169]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 170] 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 171] 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 172] 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 173]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.

AS that member is nothing profitable, but rather hurtfull to the body, vvhich by corruption is lame and vnpersit, so that sub­iect [Page 174] 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 175] 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 156] 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 177] 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 178] 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.

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 179]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 180] 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.

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 181]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 182] 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.

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 183] 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 184] the Gods in heauen.

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 185]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.

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 187] 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 188] 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.

CHildren are a blessing of God, bestowed vpon man for his comfort.

Chyldren according to theyr bringing vp, [Page 200] 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 192] 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 193] 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.

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 194]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 195] 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.

THE most commendable end of musick, is the praise of GOD.

[Page 196]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 197] 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.

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 198]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 199] 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 200] 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.

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 202]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.

HE that makes his choyce vvithout dis­cretion, doth sow his corne he vvots not [Page 203] 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 204] 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.

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 205]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 206]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.

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 208] 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 209]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.

COntent is great riches, and patient po­uertie is the enemy to Fortune.

Better it is for a time with content to pre­uent [Page 210] 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 211]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.

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 212] 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.

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 214] 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 215]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.

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 216] 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.

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 217]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 218]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.

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 219]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 220] 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.

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 221]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 222]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.

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 223] 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 224]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 225] blind, heady, violent, and vaine.

Mans estate is trouble, & vexation of mind, full of repentance, and plunged in care.

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 226] 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.

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 228]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 229]The fore-locks of time, are the deciders of many doubts.

Time in his swift pace, mocketh men for theyr slownes.

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 230]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 231] secondly, to suffer great paine & trou­ble; thirdly, to much businesse without ex­pedition. Solon.