THE RICH CABINET Furnished with variety OF Excellent descriptions, exquisite Characters, witty discourses, and delightful Histories, Divine and Moral.  
TOGETHER WITH invectives against many abuses of the time: digested Alphabetically into common places.  
WHEREUNTO IS ANNEXED the Epitome of good manners, exttracted from Mr. john de la Casa, Archbishop of Beneuenta.  
LONDON Printed by I. B. for Roger jackson and are to be sold at his shop near Fleet Conduit, 1616.   

THE PRINTER To the courteous Readers.  
GENTLEMEN.  
Having had the good hap (among other adventures of Press) to Print (not long since) sundry small fragments full both of honest revelation for Wit, and useful observation for Wisdom; fit to please and profit the well-disposed. And perceiving the same (accordingly) to have found general approbation and applause: howbeit (I must ingeniously confess:) neither so orderly digested by the P●nne, nor so exactly corrected at the Press (by reason of some unseasonable haste:) as both the Author and myself have since seriously wished. Now therefore, at better leisure (for your greater delight in reading, and ease in finding:) I have here (with the help of a skilful and industridustrious friend) Methodically reduced all into this Rich Cabinet; doubly furnished with ample Addition of new Treasures of divers kinds: which 〈◊〉 you accept no worse, than the former, I shall be the more encouraged to endeavour your further content to the uttermost of my faculty. So far you well.  
R. I.   

¶ An Alphabetical Table, containing the heads of all the principal matters in this Book.  

AEfinitie. fol. 1  
Anger. 3  
Atheism. 6  
Beauty. 7  
Birth. 10  
Benefits. 11  
Covetousness. 13  
Cruelty. 15  
Courtesy. 18  
Courtier. 19  
Clergy. 21  
Citizen. 27  
Country life. 29  
Cuckold. 31  
Death. 32  
Diseases. 35  
Drunkenness. 37  
Effeminateness. 39  
Eloquence. 40  
Enuy. 41  
Folly. 44  
Fortune. 47  
Friends. 48  
Gentrey. 51  
God. 58  
Gravety. 61  
Honour. 63  
Humility. 65  
Hypocrisy. 67  
Inuection. 68  
Ignominy. 70  
Idleness. 72  
Kings. 74  
Knowledge. 76  
Knavery. 79  
Laws. 81  
Lechery. 83  
love. 85  
Liberty. 88  
Merchant. 89  
man.. 91  
Modesty. 9●  
Money. 94  
Negligence. 97  
Nobody. 98  
Nurture. 100  
economic. 101  
Office. 105  
Order. 107  
Oaths. 109  
Pleasure. 111  
Poetry. 112  
Poverty. 113  
Player. 116  
Pride. 118  
Profit. 121  
Quietness. 122  
Reason. 124  
Religion. 126  
Remembrance. 129  
Resolution. 130  
Statesman. 132  
Scholar. 134  
Soldier. 135  
Shifting. 137  
Singularity. 139  
sin. 140  
Sorrow. 141  
Temperance. 144  
Time. 146  
traveler. 147  
Troubles. 149  
Vanity. 151  
Valour. 154  
Virtue. 855  
Wars. 157  
Wilfulness. 159  
World. 160  
Woman.  
Whore.  
A Treatise of Manners and behaviours.    

THE RICH CABINET: Containing Descriptions, Characters, Discourses, and Histories; Divine and Moral.  

Affinity.  
This well may be the weak ones strong defence;  
And strong ones weakness may proceed from hence.  
Affinity cannot have greater glory, then when the father is wise; the children virtuous; the brother's kind; the cousin's loving; and the kindred conformable.  
Affinity is happy, where cousins & nephews are well bred, and kind consorts; sisters are modest and gracious maidens; brothers are natural and individual friends; children obedient and pleasing to their parents; wives are virtuous and submiss to their husbands, and wise and careful to govern their households.  
Affinity degenerating in honesty, is like foul scabs in a fair skin: such Affines brings as much credit & comfort to their friends, as do lice in their clothes; & they are much like of a lousy condition: they will cleave close unto you, while you have blood to feed them; but if you begin to die, or decay, they go from them that breed them.  
Affinity doth sometimes show a catalogue of kinsmen, but a blank of friends. For it is not the similitude of titles or names, but the resemblance of like true and tender affection and hearts, wherein the reality of right, and natural affinity consists.  
Affinity of fair words and false hearts, are like Tantalus his apples, they are ever hanging round about him, but he may die for hunger, before he shall taste them. Or they are like the apples of Sodom, that are fair without, and dust within. Good for nothing but to deceive hungry passengers, who would, but cannot feed upon them.  
Affinity is pleased, when the children and children's children, prove the Parent's delight; but if ungracious, they are more charge than comfort.  
Affinity with needy and penurious friends, is like a stem, that hath many suckers or under-plants; which are still drawing the juice away from the great and main root, but themselves never bring forth a handful of fruit.  
Affinity hath that privilege, that in lordly houses, and of inheritors, there ought to be the haunts of brothers, cousins, nephews, uncles, and all other of his kin; bearing good will to their affairs, & supporting their necessities: in such wi●e, that to them is no hour forbidden, or door shut; nevertheless, there are some brothers, cousins, and nephews so tedious in speech, so importunate in visiting, and so without measure in craving, that they make a man angry, and also abhor them; and the remedy to such, is to appart their conversations, and secure their necessity's.  
Affinity makes men presume in offences: but here lies the danger, when kinsmen fall out indeed, they are at deadly food, and commonly irreconcilable: therefore a care must be had of the occasion, and a cunning to contrive a pacification.  
Affinity setteth whole families many times at variance, even to the drawing of strangers to take part: but when an atonement is contrived, the rest are not only condemned, but pay for the mischief, when a man's blood returns, and fear of overthrowing the whole family keeps malice in restraint.   

Anger.  
Ire's good and bad: if good, it still doth swell  
At ill: if b●d, it frets at doing well.  
ANger is the heat of blood, as fear the defect of nature: but in both temperance bringeth men to perfection.  
Anger and Envy makes the body lean, and ma●erates the mind, when it had need of restauration by rest.  
Anger is sometimes manly, as grief with reason is natural▪ but to be outrageous is beastly, and to cry, childish.  
Anger without discretion turneth into fury, and continuing without restraint, endeth in sorrow.  
Anger upon good cause is wisdom, and against sin, honesty; and without sin, holiness: but to brawl and swagger is uncivell.  
Anger without force, is like a lustful Eunuch, willing but weak; or like a mocked old man, that holds up his staff, but cannot strike: in both, a man shall show folly in willingness to hurt, and inability to execute.  
Anger bringeth hasty spirits in danger of hurt; and when the passion is cooled by consideration, repentance follows: but if it be too late, it is subject to derision.  
Anger and excess of meats, are great enemies to health. For meats do corrupt the humours, and anger consumeth the bones: so that if men did not eat overmuch, and would not be over-angry, there should be little cause to be sick, and much less of whom to complain. For the whips that do most scourge our miserable life, are ordinary excess, and deep anger.  
Anger, made great Alexander (like the least part of himself) kill his minionized friend Clitus: for, had it been drunkenness, he would have tapped out his heart blood before he heard him speak: for▪ drunkenness is an afternoons madness, and can do nothing advisedly. But it was bold, through friendly reproof from Clitus, stirred Alexander to ire; ire increasing by exasperation, became fury; fury inflamed by the wildfire of desperate rage, could not be quenched but with the lifeblood as it were of his own (or one he loved as his own) heart. Whereupon ensued too late repentance; which grew to such excess of sorrow, as divided the King (as mad) from himself; and almost life from the King; who would have made his proper hands revenge upon himself that improper act, had not his friends watchful care matched his bloody carelessness.  
Anger makes men sad, melancholy, heavy, sorrowful, and of an evil colour: whereas those that be merry & glad, be always fat, whole, and well coloured: so that without comparison, there be more which grow sick by anger they entertain, then of the meats they feed upon.  
Anger must not revenge every injury; for so shall a man never want work, never want woe, but shall put his peace and felicity in the power of every enemy, vassal, or boy. He that will go to law upon every wrong, shall seldom gain either credit or coin by the bargain. After he hath forsaken his rest, employed his cogitation, spent his time, money, friends and pain, turned slave to his Lawyer, and his own passion to have his will on his adversary, he shall be a great loser by such a victory.  
He that will live in the world and put up no injuries, is like him that sits and fights with a hive of Bees: he may crush, & kill many of them, but were much better to let them alone. For he shall be sure to be continually stung, in body or mind, in goods or good name.  
Anger of a Superior provoked by just ocsion, may with conscience and credit proceed to moderate castigation: but must take heed of tormenting, lest the offender enforced to repel outrage and violence, return a mischief in his own defence: or at lest discredit his Superior by an outcry or uproar, if he can do no more.  
Anger must needs be avoided in officers of authority. For they ought to be honest in their lives, upright in justice, patiented in injuries, measured in their speech, justified in that they command, righteous in judgement, and pitiful in execution.  
Anger is many times so beastly, that Magistrates or ministers of justice, do dishonour, misuse, shame and despise such as come to audience: so that the sorrowful suitor doth more feel a rough word they speak, than the justice they dilate.  
Anger is no other thing but an inflammation of the blood, as Aristides saith, and an alteration of the heart. Possidoniu● calleth it a short foolishness: Tully saith, that what the Latins call anger, the Greeks' name vengeance. Aeschines saith, that ire was caused of the fume of the gall, & the heat of the heart. And Macrobius saith, that anger groweth of some occasion, and testiness of evil condition.  
Anger hath certain privileges, or if you will, notes of discovery: not to believe our friends, to be rash in attempts, to have the cheeks inflamed, to use quickness with the hands, to have an unbridled tongue, to be fumish and overthwart for small causes, and to admit of no reason.  
Anger put us to the trial of reason, whether we differ from beasts. For they indeed enraged, run upon one another for revenge: but men must consider the cause, the event, and circumstances of repentance.  
Anger not only transforms us into fools, but also makes us to be abhorred of others.  
Anger is sometimes a touchstone of wisdom: for Socr●tes holding a dagger ready to strike his servant, remembering himself, refrained because he was angry, and so might have exceeded moderation. Which meditation bridled Plato also upon the like occasion.  
Anger lifteth the heart to a man's tongue, when a wise man keepeth his tongue in his heart.   

Atheism.  
When beasts & kind ●iends God confess, what then  
Are men denying him? ●iends made of men.  
Atheism maketh men worse than beasts, or devils. For they believe & tremble, when men neither fear God, nor the devil, and therefore deserve a double hell.  
Atheism maketh Witches and conjurers hell's agents; and he that seeketh to them for help, goeth to the devil by attorney.  
Atheism bringeth men to disobedience: for they are neither comforted with promises from God, nor terrified with the punishments from hell; whereas yet the Ox yields his neck to the yoke, the hound is at command of the huntsman, and the hawk stoops down to the lure.  
Atheism and blasphemy are the highway to hell, and maketh lies and stabs agents for the gallows.  
Atheism maketh plenty of oaths, and he that trusts them, is like him, which talks to the wind, and may have air for his answer.  
Atheism is the study of the damned, and the devil is author of the doctrine: for although men believe there is no God, & so by consequence no devil: yet therein is the cunning of the devil more apparent, to harden their hearts against the truth.  
Atheism is disputable, whether it proceed from pride or ignorance: for although Idolaters are not properly called Atheists, because they worship a deity in the abominable deceit of representments; yet was Pharaohs host destroyed for hardness of heart, & contempt of religion. So we may say of the world's inundation, the building of Babel, and the burning of Sodom.  
Atheism made the Giant's war against the Gods, and Salmoneus of Italy invent fireworks to throw up into the element against thunder and lightning.  
Atheism can yield neither reason for the wilfulness, nor comfort in such opinion: for if there be no world after death, nor other life to be expected, how miserable is man to endure affliction, & how wretched satisfy a present lust, neither danger is feared, nor any following event mistrusted.  
Beauty in a fool is a disgrace to nature; and for an old man to dote on a fair face, is a discredit to wisdom. For a grey head, and wanton heart are ill suited.  
Beauty in a woman that is honest and not proud, is like fair weather in harvest, both to comfort and profit.  
Beauty of nature is virtue, and the due of virtue is honour.  
Beauty blinds a vain eye, music drowns an idle ●are, but reason rules a good wit, & grace doth bless an humble soul.  
Beauty is the witch of nature, as gold is the god of the world: so that a woman without beauty hath few followers, as a man without money hath few friends.  
Beauty is much blemished, when a woman wanteth her teeth, and a man his beard: but virtue in the one, and wisdom in the other, overcometh nature's imperfection and defects.  
Beauty that is painted, resembles an idol, and he that worshippeth it is an idolater. For as the one is made artificial to the dishonour of the deity: so the other is marred by cunning to the disgrace of nature.  
Beauty that breedeth love is the forgetfulness of reason, and their wits are troubled with the study of idleness.  
Beauty in a strumpet, is a fair ripened fruit to please the eye, but if it be rotten at the heart, it cannot relish the taste.  
Beauty of women overcomes the weakness of husbands; whereupon Themistocles son merrily upon a day broke out into this pretty speech, touching his mother's power in the state; What I will, my mother will, what my mother will, Themistocles will, and what Themistocles will, the people of Athens will.  
Beauty is one of the three things, that altars the condition and nature of man: for Aristotle observed, that pride, women, and wine, overcame all the world.  
Beauty of Apame in Esdras, overawed Darius' greatness. For as he took her in his arms to gaze upon, she would take the crown off his head to play withal: sometimes putting it on her own, and then again on his.  
Beauty is held a divine grace, and of the ancient Philosophers much esteemed. For Socrates named it the tyrant of short time: Plato a privilege of nature: Theophrastus, a silent deceit: Theocrites, a delightful hurt: Carneades, a solitary kingdom: Domitius said nothing was more grateful: Aristotle, a tongue-tied eloquence: Homer, the glory of nature: and Ovid, a grace of God.  
Beauty of the world pleaseth the eye of nature: but the contemplation of heaven ravisheth the souls of the Elect: so that there is great difference in outward and spiritual beauty.  
Beauty and comeliness even make beasts proud: for when a horse is young, well shaped, perfectly managed, and richly adorned, he is as proud of his own beauty: as his master, that hath him to serve his turn.  
Beauty of a new house may consist in outward building, & fail in serviceable continuance: when an old Castle is stronger for defence, and will endure to the owner's profit.  
Beauty of the proudest is momentary: for age & sickness are her enemies, that many times they prevent her ostentation with untimely accidents.  
Beauty sooner overcometh old men, then inflameth youth: for old wood doth sooner burn then green sticks. But than it is strange, how ridiculous they make their gravity, which should rather be employed to study in books for wisdom, then look on babies for recreation.  
Beauty of a courtesan is a mere trap to deceive one, and a worse danger: for the one peradventure catcheth but our goods, or bodies; but the other ravisheth both our senses and hearts.  
Beauty is a very Lamia of wit: for Samocratius, Nigidius, and Ovid writ many books of the remidies of love, and used none themselves. So they all three died, persecuted, and banished, not for those offences they committed in Rome, but for the loves they attempted in Capua.  
Beauty of courtesans cannot be avoided, but by flying the conversation, and eschewing the occasion: for in causes of love; we do see many escape, that absent themselves; but very few, that tarry & abide it.   

Birth.  
Birth to the bodies life doth entrance give▪  
And Death unto the souls: then die to live.  
BIrth bringeth life into light, & a good life is better than a learned: for he knoweth enough, that from his birth keepeth an unspotted conscience.  
Birth is like a messenger of gladsome tidings: for how ever the night may be full of sorrow, yet joy cometh in the morning, that a man-child is brought into the world.  
Birth & life enjoy the use of sense, but the soul hath the use of reason: and therefore as the reasonable soul is more precious than life: so ought the life to be spent to provide, and regard for the soul.  
Birth bringeth us into a labyrinth of sorrows, and therefore not to be loved: when death is but a short pain, and therefore not to be feared.  
Birth and life full of offences make men miserable, but to die unfaithful, is unpardonable. 〈…〉 to be borne to destruction; and 〈◊〉 to die 〈◊〉, then live without 〈◊〉 but when a happy life, and godly end conclude our time, then is the soul at rest.  
Birth is the cause of life in this 〈…〉 cannot warrant how long. For 〈…〉 life is but a span, and the continuance but a shadow: so that nothing is so uncertain as life, nor so sure as death.  
Birth setteth the loom of life 〈…〉 whereon we 〈…〉 many days, and many dangers.  
Birth is the cause of 〈…〉 of many fathers; yet 〈…〉 who is the 〈…〉 answered the 〈…〉 lies, of which 〈…〉 the world.  
Birth and 〈…〉 think of any 〈…〉 remember 〈…〉 is a mere birth 〈…〉  
Birth of friendship 〈…〉 kindness: so that 〈…〉 dies, love and 〈…〉   

Benefits.  
Unthankful men hurt others: for they let  
The hand of Grace to pay kind Nature's debt.  
BEnefits without all exaction require all thankfulness: we must therefore bless God for his bounty; be joyful in his mercy, and faithful in our love toward him for both.  
Benefits have sometimes a taste of bribery, and there is a fault both in the giver & receiver; if honour be thereby purchased.  
Benefits of magnificence are not measured by the small desert of the receiver, but the noble bounty and disposition of the rewarder: so Alexander giving a city to an inferior person, who thought it overmuch for his merit, answered him, that though it was too much for him to receive, it was not too much for Alexander to give.  
Benefits grow weary even in common passages, when men be ingrateful: but to make comparisons for good turns, breedeth an everlasting hatred.  
Benefits that are weak make a man's travail grievous, and when they seem wrested perforce, they lose a grace in their acceptation; whereas a timely reward is like rain to a barren land, or a pleasant shower in a distempered drought.  
Benefits have an excellent sound in their signification, & Etymology: for being derived of benefaciens, or doing well, they must needs do well, that bestow good turns, as they do not amiss, that deserve them.  
Benefits makes beasts remember their benefactors: For in the story of Andronicus the slave, when he was to be cast into the Lion's den at Rome, the principal and strongest amongst them, not only abstained from hurting him himself, but kept others apart from any outrage against him. And this was the cause; this Lion he had healed long before in Africa, when he ran from his Mr. and hide himself in his cave, which now remembered him in requital in Rome, when he was there to be devoured. The story is in Aulus Gelius, and enlarged by Guevara in his Epistles.  
Benefits bestowed without desert show some want of judgement, but received without requital, or thankfulness, absolutely conclude an unmannerly and ill conditioned man.  
Benefits in time are the true blessings of friendship, otherwise, they may come when we need them not, and so lose the grace of acceptation: or too too late, and so lose the life of their effects: thus an early frost is ill for fruit, and great rain noisome in harvest.  
Benefits from God are blessedness in this life, and eternity hereafter; which who will attain to, must give much, take little, seek nothing, and be thankful whatsoever falls out.  
Benefits from the sun's light are not helpful to the blind, & little profiteth riches where the miser is: we must therefore do good, while we live, & bestow our good, where we may do good.  
Benefits of good are quickly forgotten, and nature is corrupted, where the dross of the earth draws a man to the devil.  
Benefits sometimes make a man proud and elated, when a man requited for a good action supposeth by and by his own worth extraordinary; and so either vilipendeth the recompense, or esteemeth better of himself, than he deserveth.  
Benefits after death makes the grave thank a man for his bounty, and he that is miserable in life is a steward for hell.  
Benefits received for flattery, are worse than punishments suffered for truth.  
Benefits are excellent trials of men's dispositions: for he that taketh in worth a small reward, shall be sure of a greater: but he that grows proud of a great one, shall want a small one; and he that cares for none at all, means never to impart any to others.  
Benefits wherein Courtiers rejoice, are as they are bound to serve Princes, they have licence to crave of them: as they endure many encumbrances, so they hope for great preferment: as they toil in many journeys, so they participate of diverse pleasures: as they endure night watches, they are glad of daily news: as they spend their own substance, so they supply their home necessities: and as they weary out their toilsome bodies, so they recreate their disquieted minds, and at last according to their degrees grow forward to preferment.  
Benefits multiplied to temporal prosperity, & loved after with continual greediness, show some token of following mishap.  
Benefits tie us to observation, and keep an honest man from speaking his mind: so sometimes virtue is betrayed to wealth, and conscience made a slave to respect.   

Covetousness.  
This is an ill which doth good most abuse,  
Because it loves the good it hates to use.  
Covetousness maketh rich heirs for a time, but he that is blest of GOD, is happy in his posterity for ever.  
Covetousness is a spiritual idolatry, an unnatural misery, a rich man's beggary, a wise man's mockery, a proud man's thievery, a poor man's tyranny, a great man's infamy, and a mean man's disquiet.  
Covetousness eateth up the beauty of a commonwealth, the honour of a kingdom, the heart of the poor, & the soul of the rich.  
Covetousness fills the usurers chest with trash, the poor man's eyes with tears, the good man's ears with wroth, the mouth of the distressed with curses, and the devils hands with souls.  
Covetousness is base in a King, uncomely in a Court, dishonourable in a Captain, profane in a Churchman, unnatural in a whore, miserable in a Gentleman, unprofitable in a fool, and dangerous in a Merchant himself.  
Covetousness is such an enemy to the magnificence of Princes, that Titus the Emperors was want to say, he had lost that time, wherein he did not some good turn, or bestowed a reward.  
Covetousness is so great an enemy to the happiness of life, that Alexander cried out, there was nor life, nor delight in life, but to be liberal, and to requite good turns.  
Covetousness is so contrary to the nature of a noble & valiant Captain, that Theopontus the Theban gave his shoes off his his feet to a soldier demanding money to buy bread, saying plainly, though I have no money, it is better that I go barefoot, than thou an hungered.  
Covetousness is an enemy to charity, the inventor of usury, the plotter of misery, and the breach of amity.  
Covetousness feeds upon prodigality, lives in penury, delights in scarcity, and dies in misery.  
Covetousness makes the whore's spring, and the bawds harvest, the usurers Christmas, and the prodigals lent.  
Covetousness makes the Lawyer unconscionable, the judge uncharitable, the thief ungracious, and the hangman unmerciful.  
Covetousness made Laban a deceiver, Naball a churl, Gehezie a leper, and judas a traitor.  
Covetousness is the root of all evil.  
Covetousness should be so far from the heart of Kings, that they must not only abhor it in others, but not practise it themselves. For thus one way Galba lost his life and Empire; and another way Dionysius the tyrant reprehended his son for keeping certain jewels he had: saying, Son, I gave thee these jewels to bestow, and not to hoard up.  
Covetousness and Honour be so contrary, that they never dwell in one person, nor at any time had any affinity.  
Covetousness is contrary to all other vices, for every other vicious man hath some taste in his sins, & intemperate humours: but the most unfortunate covetous niggard is tormented with that, which others do possess, & takes no comfort in that, which he hath himself.  
Covetousness is ever accompanied with fear & suspicion; either the raging floods carry away his mills, the cattle eat up his meadows, the mildew blasteth his corn, the hunters break his fences, the thieves rob his treasure, & the family spends more than he is able to maintain.  
Covetousness is a wicked and secret thievery: for how ever a miser keepeth his goods from others, he robbeth nature of her blessings, and debarreth himself even of necessary substance.  
Covetousness seeketh ever to hoard up: wisheth that no man crave of him: hideth his head from spending: keepeth his hands from giving: dares not stir out of doors, nor cannot sleep for disquieting himself with mistrust and despite.  
Covetousness is so terrible an enemy to conversation, that no honest man will approach him, no man will talk, no man will accompany, no man giveth any thing, no man enters his doors, neither will any man fetch fire at his house. For who will hope to receive good from him, which never afforded to do himself any?  
Covetousness keepeth the heart in fear, the mind in care, the body in travail, and the soul in sin.  
Covetousness makes the woe of nature, the want of rest, the wonder of reason, and the way of hell.  
Covetousness debarreth the possessors from all love and friendship: for who will be a friend to him, that is an enemy to himself? who will remedy his necersity, that never succoured others? who will send him a present, that never gave an alms? who will secure him, that suffered others to starve? who will give him wood, that warms himself with straw? who will lend him money, that hideth his own in a corner? nay, who will wish him well, to whom God hath threatened to do vengeance.  
Covetousness is worse, then honest poverty: for the poor man is contented with a little, when the rich miser with his abundance seemeth to be in necessity.   

Cruelty.  
Divine is mercy, devilish, cruel bents;  
Then men (like God) must pardon penitents.  
CRuelty is not so raging in beasts, as in men: for they pray, but for mere necessity; when men rage's of wantonness. Yea in a great hunger, the Lion will not seize on a Lamb, nor the Eagle catch at flies, nor divers others insult over inferiors. etc.  
Cruelty maketh rich men's alms miserable, when the beggars wealth is liberty.  
Cruelty and covetousness sometime go together, and at all times procure infamy, as by the story of Andronicus in Aulus Gellius may appear, where to this hour it is upon record, that the Consul Dacus was so cruel and covetous, that he gave his slave neither coat, shoes, nor shirt, and yet made him earn his own living daily: which by any chance neglected he was not only debarred his necessary food, but whipped, and beaten with rods.  
Cruelty and pride are sometimes companions: which make rash & bloody officers: who because they would have a name of severe justice, they will commit a thousand cruelties in their Countries.  
Cruelty and fire have both one condition: for they consume all things, and at last themselves.  
Cruelty offereth wrong and revengeth injury; maketh him unhappy that receiveth it; him infamous that offereth it; him guilty that prevents it not; and him accessary that winketh at the violence and inhumanity.  
Cruelty correcteth beyond authority, and shameth honour: for to punish for every trifle, breedeth rather hate, than commendation of justice.  
Cruelty is the effect of rage and madness, wherein if a man, especially in a great estate, do not restrain passion, he may well be feared and hated, but never loved or esteemed.  
Cruelty is increased by the power of wrath, and enforceth despite; whereas clemency is the grace of nature, and continueth respect.  
Cruelty & ingratitude are sometimes companions, when we rebuke him, whom we ought to reward, & punish those of whom we have received good turns: the right nature of a dog, and wit of a devil.  
Cruelty maketh men fit for a butchery, than a commonwealth: when we will not hearken to a reasonable demand, nor relieve a poor distressed petitioner.  
Cruelty hath deaf ears, while pities eyes are subject to tears.  
Cruelty cares not, whether revenge be base, nor regards the blood of the innocent: but the one is a blot to honour, and the other a worm in conscience.  
Cruelty can make no man's arm mightier than Pharaohs; yet was Pharao●s interior to the waters.  
Cruelty kills the poor with famine, when we see him starve for hunger, and 〈◊〉 relieve him.  
Cruelty that revengeth every transgression leaveth no part, nor place for judgement.  
Cruelty is the fuller of indignation, when we have an enemy at advantage, whom we have abused before, and know he will revenge it, if he survive.  
Cruelty and beauty are sometimes united, when a proud contemptuous woman insulteth over a poor lover, & knoweth no reason to deny, but because she hath heard, she must not yield at the first.  
Cruelty and Envy many times are companions, especially in old women, who past the world themselves, speak ill of all sportive exercises for vanities, because they cannot be agents in the business themselves.  
Cruelty keepeth men from all assurance or hope. For when a man shall use cruelty for charity, which in this world in obedience and love to God he oweth his brother, how can he expect any favour in the world to come of his heavenly father?  
Cruelty is ever accompanied with forgetfulness of Christian duty; when furious & fiery judges execute the laws extremity, whereas true justice is full of humanity, & a noble mind replenished with pity.  
Cruelty possessing the heart of the proud, makes poverty be put to the height of her patience.  
Cruelty in men of power without mercy, in punishing the poor distressed creature, pulls down more merciless plagues from the mighty Creator, upon the head of the oppressor.  
Cruelty makes a Tyrant's frowns to be feared, when the threats of a coward are smally regarded.  
Cruelty makes the crying of children pitiful, the tears of the aged lamentable, the complaint of the orphan miserable, the wring of the widows hands woeful, and the confusion of a Commonwealth execrable.  
Cruelty is seen both in fire and water, which have their force and course to overthrow strong holds: yet when they encounter, they destroy one another.  
Cruelty breeds curses, when a man removeth the mark of his neighbour's land; how then can he think to be blessed, when he would wring him out of his inheritance?  
Cruel hearts are more harder than stones: for they are pierced with drops of water, when the other are not moved with the the tears of our cries.   

Courtesy.  
I rob men of their hearts, if I be true;  
And give them, for it, what to them is due.  
CVrtesie & Charity do commonly hold hands together: for though an enemy have been malicious, yet by a courteous man he shall be remitted upon the least submission.  
Courtesy doth sometimes deceive with fair words, and then is it flattery: but if it speak the truth, it is honesty.  
Courtesy is seen and known by civil specches; as modesty by civil looks.  
Courtesy that is common, is but a laughing ceremony; yet it reproveth rude behaviour, and maketh civility commendable.  
Courtesy teacheth great Commanders to deal with the meaner sort, as with sons: with the equal as with brothers: with the ancient as with fathers: and with the strangers as with fellows.  
Courtesy maketh a wise Lord to be more beloved then served: for by that means he shall get the command of the hearts and goods both of neighbours and strangers.  
Courtesy will not tread on a worm in distress: yet he that kneels to a thistle, deserves the blessing of a nettle.  
Courtesy showeth, that a Gent: is of good bringing up: for strangers do love him, & his own do serve him, whereupon courtesy & friendly behaviour is more honour to him that useth it, then to whom it is done.  
Courtesy, according to Plato, is united to magnanimity, and then it consisteth in three special things; salutations of people, relieving the oppressed, and kind usage of friends.  
Courtesy sometimes leadeth a man to piety: for king Alfonso being one day by one of his Counsel found fault with for his too much pity toward great offenders, answered, that he would be ready to make account of his sheep, that he had charge of, when God called him to account, and deliver as many safe and sound, as he could.  
Courtesy and kindness is naturally incident to diverse beasts: for the Elephant will lead the wanderer into his way; the Lizard will wake a sleeping man in a danger; the dog will follow and attend him, though he be beaten; and the horse is most gentle to his rider, and master.  
Courtesy debarreth us from presuming either in jest or in earnest to speak to a gentleman any malicious or suspicious words; whereof he might remain shamed or despited: and commandeth to perform the request of any Lady, or Damsel, which lies in his power to do.  
Courtesy wins the hearts of inferiors; and noble kindness teacheth virtue the measure of grace.   

Courtier.  
Bright, oft too light, with words 〈◊〉 smooth as oil,  
(Lamp-like) he spends himself; and time doth spoil.  
The Courtier that is all for show and complement, is the only professor of humanity, master of courtesy, vain promiser, idle protester, servant of folly, and scholar of deceit: for in one word; he neither performeth, what he commonly swears, nor remembers in absence, what he hath formerly protested: so that his oaths and words are like smoke and air: and his deeds and actions merely shadows, and far from substance.  
The fantastic courtier is an antic inventor of fashions, and so subject to newfangledness, that ere a suit of apparel is worn on his back, he is devising another to please with variety.  
A courtier is not a name incident to every one that follows the removes: for so you shall have many sluttish grooms, and slovenly under-servants: but is appropriate to such, as either are voluntary for the King's honour, or their own preferment: or in place of eminence, fit to attend on men and women of honour.  
A courtier is sometime taunted with the term of effeminate, and carpet Knight, because they know not how to tread, but on rushes of a chamber; nor where to bestow themselves, but on a bed's side, or wanton places of rest.  
A courtier must needs be handsome in apparel; neither over-garish, nor over-plaine: but orderly comely, and extraordinarily fashionable, according to some private occasions, or public solemnities.  
A Courtier must be serviceable to Ladies & women of Honour, dutiful to high officers, graceful amongst counsellors, pleasant amongst equals, affable to inferiors, and courteous to all.  
A courtier depending on a faction in palace, is like a man that laggeth on a cart going up an hill; which if he hold fast, will in time draw him up with the same: but if it roll down the hill, he must either let go his hold, or sink to the bottom with it.  
A courtier hoping for preferment by order of service, must not only give attendance accordingly, but endure with a great deal of patience; yea sometime with despite, to see an inferior person preferred before him.  
A courtier is sometimes terrified with wants, and losses of time: for we commonly say, A young courtier, and old beggar: therefore it is wisdom to prevent the worst, and policy to provide before wants knock at the door indeed.  
The meaner courtiers life may many times be resembled to Humble-bees, which fly abroad the pleasant fields all day, and then retire to a cowshard at night: so they frequent the palace, and sometimes are in presence of the King; but how they lie and rest in their lodging, it is pitiful to relate, and barns & stables are good resting places.  
Courtiers are bad paymasters; and when the money is once in their purses, it is hardly got out again. For how ever they swear and protest, they dispense with the time, & make their creditors attend their leisure.  
A Courtier's life is as bad as the Merchants: for he travels and leaves his wife at home, longing for the end of a progress; and this takes a long journey, and cannot return when he would: in both, discontinuance doth many times diminish love; and while their husbands are troubled with the affairs of the world, their wives are delighted with the pleasures of their bed.  
A courtier scorneth to be counted uncivil; yet esteemeth it a grace to be brave and high minded: so that when pride is in fashion, men may be vicious, & when familiarity breeds contempt, it is an error to be humble: thus are Courtiers the corrupters of virtue, and mock-apes of time.  
Courtiers are companions of soldiers: & and however they are curious and dainty in the palace, they are noble and bravely disposed in the field.  
Courtiers are companions with Scholars: for without learning & observation, they cannot practise humanity and good manners: and unless they study and read histories, they will fail in discourse & conversation, the principal end of a courtier's life.  
A Courtier & Citizen are many times eyesores to one another: & so foppish we are by custom, that we think derision a kind of virtue. Thus when a Gentleman reprehends his servant, he threatens him with playing the merchant with him: & when the trades man upbraids his, he says, he hath served him like a gentleman. So fares it with the women; She is but a Lawyer's Lady saith the Citizen: she is but a London Lady saith the Lawyer. Again, These Merchants are cutthroats, cries the Courtier: These Courtiers are cozeners complains the Merchant.  
Courtiers of the vainer sort, are puzzled in amorous encounters, and a cross answer of their Mistress crosseth the arms, hangs down the head, and puts a willow branch in the hatband. Again, a dissembling look raiseth a feather of her colours, cuts the foot-cloth as her ●ut-worke, and sets an Emblem on his Page's livery.   

Clergy.  
You cannot know me by my sable weed,  
If lust and riot in my bosom breed.  
CLergy men are at this instant the subject of all discourses: because some of them do resemble Physicians; who prescribe their Patients thin diet, and barley water, when they eat themselves high nourishing meats, and drink good wine: so they admonish us, how to live, what to forbear, wherein to continue, and teach a way to serve God; but are licentious in their own example, and run all the course of violent and vicious behaviour.  
Clergy men are sometimes so corrupted, that I have known such as will not preach in harvest, because they are busied & over-troubled; & may not preach out of harvest, because they go visitations; nor cannot preach at others times, because they do not study; nor dare not preach at all times for weakening their bodies, and disquieting the auditory.  
Clergy men, if they be ambitiously bend, being once beneficed are never contented: but suppose themselves seated on a stair of degrees, which leadeth to a room, into which they must go: and thus they ascend higher & higher, as they still sue for better place and better.  
Clergy men of the common sort, suppose they live sufficiently religious, if they observe morning & evening prayer on Sundays, read an Homely, come to Church, receive the Easter offerings, and keep the orders prescribed in their canons: but neither examine their own lives to amendment of their manners, nor endeavour the reformation of their neighbours by their good words, or good examples.  
Clergy men, that live religiously according to their profession, are worthy of their living and maintenance. For if the Physician that cures the body, must have a fee, surely he, that saveth the soul, deserves a reward.  
Clergy men are some way resembled to burning tapers, who consume themselves to light & pleasure others: so should they weary themselves, and tyre out both body and mind to bring the ignorant to understanding.  
Clergy men have been and are many times so ignorant, that both Prophets and Apostles have cried out with our Saviour: If the blind lead the blind, they must both fall into the ditch: and if they which should direct us out of the path of damnation, are unskilful Pilots, how is it possible to follow them in uncertain courses.  
Clergy men discredit their profession, and and make even rascals vilipend it, when they see them fail both in life and doctrine. Nay, when they give ill example of profaning the Sabbath, keeping bad company, following wanton sports, talking at random, want of charity, and unlimitable licentiousness.  
As a Clergy man, if an idle or unprofitable Preacher, or profane liver, is the most hateful & pernicious person of all others, both to himself, and his auditors: so if he be a learned, faithful, sincere, and painful Preacher, and godly liver, you shall hardly find any man whatsoever, whom God hath dignified with so many terms of true honour. Calling Ministers the Angels, or Messengers of God; the Ambassadors of Christ; the Disposers of his hid mysteries; the servants of GOD, and of jesus Christ; the Paranymphs of Christ; the witnesses of the truth of God; the voice, or mouth of God; the trumpets of God, to denounce war to the wicked, and to stir up the godly, by sounding the alarm to the battle against sin and satan. The proclaimers or publishers of the Gospel, or glad tidings of salvation by Christ, to all that believe in him. The coadjutors, fellow labourers, or fellow-helpers of God. God's husbandmen, that plough up, and harrow men's hearts with the law, and cast in the immortal seed of his heavenly word; the builders of the church fallen down in Adam; & the repairers of of the ruins of sin, and satan. Stewards of God's house, who after his precise rule, and prescription, divide aright to every one, his portion of meat, and work, in due season: keep the keys of heaven, open the door to all faithful servants, and shut out the obstinate, and unbelievers. The light of the world, set on the hill of every Parish, to dispel the darkness of ignorance and sin, and shine before men both in life and doctrine. The salt of the earth, to season men's unsavoury souls, and keep them from corruption; making their persons & actions lively and savoury sacrifices, acceptable to God, and well pleasing. Fishers, or catchers of men's souls, out of the dead sea of their sins, and satins dominions. Fathers or begetters again of sinful men, heirs of wrath and perdition, to be the sons of God, & heirs of heaven. Bishops or overseers, watchmen, or observers of men's souls, to discover and give warning of the stratagems & assaults of sin, and satan Guides or leaders, shepherds or feeders of men's souls, with heavenly bread, & living waters. saviours of men, and remitters of their sins, under God, as his instruments. Princes in all Nations. Royal or kingly Priests, and shall shine in glory like the brightest stars. Of such high and precious account are these with God, tendered as the apples of his eyes, and graced with supper eminent titles above all others.  
Yet are they in the estimation of wicked worldlings, and proud Popelings, reputed as the offscouring of all things. Themselves as poor almesmen, or base abjects; their wives as lemons, their issue as bastards.  
Their livings are thought superfluous, their labours tedious, their zeal ridiculous, their exhortations frivolous, their reprehensions malicious, their comforts heartless, their comminations envious, their religion puritanical, their profession pharisaical, their conversation hypocritical, and their persons, provisions, professions, mere needless burdens, the best of them all.  
The godly Preacher is the General of the field, with whom all the parish must fight against their spiritual enemies: he is the man that must furnish & arm them with christian and complete armour, where-wth (through his help) they shall encounter, & conquer the huge armies of pernicious ignorances, pestilent errors, and poisonous heresies. He the singular Surgeon to apply the sovereign salve that must heal the wounds thy receive from the fiery darts of their fleshly lusts. He the high Marshal, that hath received the sword of the spirit, to suppress the mutinies, and bring into obedience their rebellious wills. The high controller of God's house, that hath power to reprove the outrages of their unruly affections, and riotous actions, & to punish their disorder by spiritual censure. The sovereign Physician, that hath the precious preservatives against all temptations; present remedies for perilous passions; the word of truth, to resolve all doubts; Christ his infinite merits to free them from all fears; his precious promises to cure their cares; his heavenly-reposed pleasures to support all sorrows; and he procures the general panacea of patience, to ease all pains.  
In a word, he hath the only heavenly receipts to heal all the diseases of their sinne-sicke souls; their boiling lust, their raging anger, their open hate, their close envy, their covetous desire, their deadly despair. He strengthens their fainting hopes, confirms their trembling fears, revives their dying hearts, beats back their devouring enemies. He comforts them, when their conscience condemns them; he confirms them, when sin, death, and damnation dismays them: he stands by them, when Physicians, and friends, and all the world forsakes them.  
To conclude, GOD by his ministery or means, regenerates their natures, illightens their minds, conforms their wills, orders their affections, reforms their vices, confirms their graces, sanctifies their lives, assists their deaths, and is the midwife, that brings their souls out of endless torments, into immortal joys.  
The best of all men, are good Christians, the best of good Christians are good Ministers; but are the worst paid for their pains of all others. They watch many nights, burn many candles, read many books, writ many quires, spend many spirits, preach many Sermons, convert many sinners, save many souls; and for all this, are defrauded of their tithes; which their parishioners take not to be necessary duties, but voluntary alms. The Minister must comfort all them, and all they may cousin him; he must feed them, but they may starve him. They make him like a captive or bondslave cook, who must dress them dainties, but (without their leave) may not lick his own fingers. All the week ●●ng he must dig in God's Ours to bring them thence, Sabboth-siluer, gold, and precious stones; for which he shall be sometimes called to say grace at a Sunday supper, & like the lowest trencher at the table in am of hi● labour.  
Time was when they thought the third part of their wealth, was too little for ●●●ls Priests; but now the thousand part is too much for God's Prophets. An ewdent argument how little the profane people in all places profit, and increase in any Christian duties, when their love is so cold to God and his Ministers: and how unlike they are now adays to those good ●alatians, who entertained their Pli●l as an Angel of God; yea, as Christ jesus: not only willingly supplying all his wants with their goods, but also (if it had been possible) with their own eyes.  
A learned, zealous, honest, and industrious Minister, hath (by common consent, and manifold reason) this privilege given him above other men, to be truly termed a Divine, for his divine calling by inward inspiration, for his divine ordination, by Christ his own institution, for his divine function, which meddles with no matters but only divine, he studies the divine books of the holy Scriptures, conceives divine meditations of heavenly things, works with divine instruments, the word, the spirit, and holy sacraments, hath divine objects, immortal souls, offers up divine and public prayers for spiritual blessings, produceth the divine effects of all theological virtues, proposeth, and obtaineth the divine ends of the glory of God, and salvation of souls. Now the Minister in these, & many more divine qualifications, & gracious respects, being so divine, is for that very cause, so mightily maligned by worldly men, having so little or no correspondency with him. For they are altogether earthly, and for the earth, as he is for heaven, by his heavenly calling, his function, his objects, his 〈◊〉 his instruments, his effects, 〈…〉 as they are ulterly opposite unto his in all these. Whence because every thing hates his contrary, the rich despise him for his poverty, the proud for his 〈◊〉 the Politician for his simplicity, the libertine dislikes him for his strict discipline the licentious for his reprehension, the contumacious for his excoinmunication, the hypocrite hates him for his sincerity, the heretic for his vefity the infedell for his Christianity, the Atheist for his dignity, the Profane for his piety, the knave for his honesty; and in a word the wicked worldlings for his whole course, which is so opposite to his own. When notwithstanding the lives and estates of all these, their health, wealth, liberty, pe●●e, prosperity, and hope of heavenly felicity 〈◊〉 have any) are all the blessing of his ministry.  
When the King of France thought it bo●n honourable and charitable to excel the Goths and the Vandals out of Ita●y and by his counsellors was assured, that men and money were the sinews & the life of the war. For men quoth the King? be you careful to fill the treasure, and let it be my imputation, if reward, and the name of a Prince draw not millions to affront any danger: whereupon they replied, that the wealth of the Clergy might supply their wants, and the very, late and chalices of religious houses, would coin so many crowns of the sun, as would discharge the army, and recompense the soldiers. Not so quoth the King, a thieves alms cannot prosper, nor good actions thrive with wicked purposes: beside, I had rather have one godly man to pray for me, than a hundred ruffians to fight for me; and thus you know, when the Princes of Israel were discomfited in their wars, they repaired to the Prophets for intercession to God, who is not compelled with the power of swords, or strength of men: but enforced with the tears of the penitent, & devotion of the religious.   

Citizen.  
By trade and traffic I every the state,  
Supply the wars, and foreign foes do hate.  
A Citizen is a professor of civility; and living in a glorious quiet, maketh the Commonwealth to flourish: and however he is condemned for too much ease, yet cannot the soldier repulse the enemy, or maintain the war, except the Merchant add fuel to the fire.  
A Citizen had a time of honour even in the title: for to be a citizen of Rome, was once as glorious, as to be a gentleman of Venice.  
A Citizen, however he may be noted for covetousness, and corruption in trading: yet under colour of private enriching himself, he laboureth for the public good▪ ●or abroad is navigation maintained, and the foreign kingdoms explored: and at home the Cities are enlarged, the country supplied, the commerce of people maintained, the streets filled, the houses adorned, the subjects increased, & the Prince honoured in the multitude of obedient servitors.  
A Citizen is master of dellicacie and neatness: for what in other men we sometimes call pride, in him is but native handsomeness, and profession of cleanliness.  
Citizens in times past did not marry beyond their degrees, nor would a Gentleman make affinity with a Burgess: but wealth hath taught us now another lesson; and the Gentleman is glad to make his younger son a tradesman, and match his best daughter with a rich Citizen for estate and living.  
Citizens, how ever they are envious one against another for private respects; yet as the triumuiri of jerusalem against the Romans, will they unite their forces for the public good: yea, if a stranger fall out but with a servant in the street, let him be sure to have a swarm of fists or clubs about his ears.  
A Citizen, if he will, may boast of his title: for I can tell him wherein he is more noble than a Prince. For to be a citizen of heaven, is to be preferred before a King on earth.  
A citizen is more troubled with his wife, than his wares: for they are sorted, locked up, and never brought out, but by constraint for the profit of their master; but his wife is decked, adorned, neatly appareled, sits for the gaze, goes at her pleasure, and will not be restrained from any sights or delights, or merry-meetings; where they may show their beauties, or riches, or recreate themselves.  
A Citizen is in great danger of displeasure, if he deny his wife any thing which her mere fancy conceiteth: as she is in peril of despite, if he would restrain her liberty upon suspicious jealousy: in both, love beginneth to break as ice, which once cracked, runneth further and further.  
Citizens are never so out of countenance, as in the imitation of Gentlemen: for either they must alter habit, manner of life, conversation, and even the phrase of speech: which will be but a wrested compulsion; or intermingle their manners and attire in part garish, & in other part comely, which can be but a foppish mockery. Whereupon, I remember a story of Sir 〈◊〉 Cal●hrop in Norwich, who commanded his Tailor to make him a gown of tawny cloth against Christmas; which john Drakes the Shoemaker liked so well, that he would needs have another of the same cloth and fashion. The next day, the Knight coming along, and seeing more cloth than his own, asked what the matter meant; and being told the truth, he willed the Tailor to cut his, all to jags, and small cuts, of which fashion the Shoemakers was also made: but when he came to put it on, and saw such a spoil, all enraged he chafed with the tailor; who answered truly, that he did no more than he was bidden; for he made it like Sir john's in all proportions: whereat the shoemaker swore, he would never be in Gentleman's fashion again.   

Country life.  
The City cannot stand without my store,  
Nor Court, nor kingdom, yet I live as poor.  
COuntry life is toilsome: yet experience maketh the labour more easy, and the pains more pleasant: especially if profit come in apace, and a rich harvest fills the barn.  
Country life is wholesome; for the body is strengthened with exercise, and diseases repulsed with simple, moderate, and orderly diet. For whereas other men living in idleness, prepare their diet according to their stomachs, these have good stomachs for any meat and wholesome viands.  
The Country man is churl sh● for knowing nothing but plain honesty, he practiseth the same; and making a wonder at flattetery and ceremonies, he either absenteth himself, or coming abroad useth his own customs.  
The Country man is the nurse-child of war: for whereas a soldier must endure misery and wants, it may be done the better, if the body be accustomed to labour and sparing.  
Country life is unapt for cunning: for when a husbandman would practise deceit, he resembleth the fielde-mous●, that would feign come into the Merchant's buttery with the City mouse to seed upon be●te● and delicater viands, than his country 〈◊〉: b●● when the Butler came rushing in, the city mouse had his place of retiring, & ●he other knew not where to go, and so continued in a great perplexity, till set at liberty, he would adventure no further to hazard his safety, to live sweetly by subtlety.  
Country life is blessed in imitation of nature: for they use the night for rest, and the day for labour: whereas idle livers incur the woe in the Prophet, by making day night, and night day; sitting up by candle light in pleasure, and sleeping in the sunshine in idleness.  
Country life is seasoned with experience: for he saith not to his servants, Go ye, but, Let us go; if he cannot do so, he were better keep the plough at home, and his cattle out of danger. For the eye of the master maketh the field rich, and the horse fat.  
Country life hath a touch of pride: for however the huswise be attired at home, she will go as neat and cleanly as she can to the market, & as finely to the Church: though a carnation girdle, a silk apron, a hat lined with velvet, and a fringd pair of gloves, are ornaments for a five hundred pounds' portion: and in this generally the excess of women deserves restraint and limitation, that they spend not above their husband's revenue, nor exceed their place and proportion.  
Country life is every way commendable when it comes in her own colours: but to adventure on the City's nicety, the Courtier's bravery, the Gentleman's liberty, the soldiers prodigality, the I awiers' cunning, and the Merchant's subtlety, resembleth a handsome woman, that to follow the fashion, spoileth her face by painting.  
A Country man in times past did not know, what Usury meant, but by hearsay: for many a good housekeeper lived well, loved his wife, brought up his children, paid his servants, 〈◊〉 ged the taxes, gave alms, and invited his neighbours, yet never ●aw t●nnepounds at once in his coffers, nor ●uer desired more than means of in honest life.  
A Country man is thus far a good fellow; he will meet you at the Alehouse to make merry, at the market to bargain, at the fair for provision, at the Church to pray, at the field to do his work, and at the next Parian to renew his acquaintance: but will seldom come to your house, or invite you to his, lest a greater charge come upon him, and the spending of time hinder his necessary business.  
Country life is peaceable; and he that will serve God quietly, may there be exempted from the world's vanity, though not from the devils subtlety.   

Cuckold.  
'tis not the name (so full of game) I fear,  
But hate the falsehood, and a foreign heir.  
A Cuckold is a kind of creature (as mad fellows say) which God never made, man cannot endure, women cannot justify, the devil cannot challenge, the world cannot banish, nor time cannot alter.  
A cuckold is a devise of the devil against the peace of mankind: for as at the first he caused the woman to deceive the man to his utter condemnation; now he instructeth her to abuse man, to his infamous derision.  
A cuckold is an unpreventable destiny, the breach of loyalty, and an unsufferable wrong; not for the loss of credit in himself, but for fear of bastardy in his children. For when a wife care once play the whore, the man dare never after tr●s● her: and even those children which by probability are his own, shall be ever after subject to suspicion.  
A cuckold hath many significant explications: but only one true definition, which is, when a man having married an honest maiden, findeth her afterward transported with the love of another, and only one other, who divideth the stakes, and converseth in friendship.  
A cuckold is abused with this secret of nature, to love him best, that 〈…〉 wife, and trust him most, tha● 〈◊〉 soon deceive him.  
A cuckold many times takes vp● 〈◊〉 own clothes to be beaten: for in bringing wanton company to a wanton woman, it is as putting fire and toe together. Nay, such is the baseness of some men, that they marry wives of purpose to make them whores; and care not for any reputation, so they may live at ease, and riot by their dissolution.  
A cuckold thinks himself safe if he can avoid the name of wittal. For he thinks, men may conceive, much water goes by the mill, which the Miller knows not of, and an honest man may be ignorant of his wives wickedness; but to give way to filthiness, and yield to a wives prostitution, is a bestiality contrary to nature and reason.  
A cuckold is mocked with horns, because of double injury: another man lies with his wife, and his child hath two fathers.  
A cuckold that knows it not, is questionless of a good belief, and so bears with that, he cannot remedy: but he, which knows it, is of an admirable patience, & endures more than man can suffer.   

Death.  
I am the end, and yet beginning too  
Of life; for life, then take heed what you do●.  
DEath oftentimes maketh the simple heart afraid, while the faithf●ll soul is half way at heaven, and ready to meet with God.  
Death maketh the wicked to rave with fear of their damnation, whilst the righteous are ravished with joy of their dissolution, and nearness to heaven.  
Death is no more to be feared then age: for one followeth another; and 〈◊〉 of both to be prevented by any friendship, authority, wit, force, or entreaty.  
Death in itself is indifferent to all: 〈◊〉 much the more dangerous, by how much we are afraid of it, and know not what follows.  
Death depriveth a worldly man of all ●is treasure: but the devil cannot rob the faithful of his comfort.  
Death may boast of famous and gorgeous sepulchres, but no man would willingly be buried in them: for what man had not rather live in a narrow hovel, then in a large sepulchre?  
Death happeneth to young men suddenly, to old men timely. It stands upon old men's thresholds, behind young men's doors, before old men's faces, behind young men's backs; young men may die soon, old men may not live long.  
Death commonly presents the rich with fears, the poor with comforts, concerning their future estates. For she tells many poor men, who are buried in Churchyards, that their souls shall rest & rejoice in heaven; and many rich men, who are buried in stately sepulchres, that they shall be tormented in hell.  
Death well ended is birth to eternity: and a true faith purchaseth felicity.  
Death is not to be feared, when it delivers from misery, 〈◊〉 be refused, when it leads to endless felicity.  
Death of a good 〈◊〉, is the mis●ry of a good servant; 〈◊〉 of a good father, the joy and rejoicing of a reprobate child: but he is not worthy to live, that is sick of the father.  
Death both untimely and shameful, is commonly the end of thieves and lechers. For the one furnisheth the hateful gallows; and the other is commonly finished by loathsome surgery.  
Death undesired of age, showeth little feeling of grace: as youth doth little sign of good nature or breeding, that doth not love and reverence his elders and betters.  
Death endeth the sorrows of the righteous, and beginneth the miseries of the wicked.  
Death's music is sounded, when we begin the song with sighs, end it with sobs, and keep time with tears.  
Death belongeth to him that killeth his enemy; but hell to him that killeth himself.  
Death is one and the same to all, however diverse Nations differed in their several burials and sepulchres.  
Death amongst the Salamines & Agarens had an extreme enmity: for they were buried with their backs turned one against another; so that, if in life they were enemies, after death they scarce remained friends.  
Death amongst diverse Nations had as diverse entertainments. For the Hircanes washed their dead friends bodies with wine, and afterward anointed them with oil, which they kept to eat and drink. The Massagetes drew forth the blood, and did drink it, burying the bodies. The Caspians burned the bodies to ashes, which they did afterwards drink in wine; so that the entrails of the living, was the sepulchre of the dead. The Schithes buried no man, without one alive were joined with him; which if any friend denied, a slave was bought to maintain the custom. And so in many other Nations, according to the several conditions of life, they had as many devices of burial. Yet death is but the privation of life in all.  
Death of good children woundeth the Parent's hearts: but the life of a wicked wife, is the woe and misery of marriage; so that in such a case, it were better to be honestly dead, and worshipfully buried, then live to be continually tormented.  
Death eternal, and life abbreviated, is the reward of the wicked and damned.  
Death makes an end of all living creatures, whereas dearth destroyeth but some kingdoms, wars depopulateth but some countries, & fire consumes but some cities. Death is so much the more grievous to the rich, by how much they made more account of long life. For when a man shall bid his soul to live at rest, what a terror is it to have it taken from him that night? But life is irksome to the miserable, because they cannot live, as they should, nor die when they would.  
Death of suits proceeds from denials; and they commonly come by corruption of bribes: and delays are the mi●eries of hope; unkindness the scourge of love, and combersomnes the breach of friendship.  
Death and murder are wrought by unskilful Physicians, and ignorant, idle, or ill-living Ministers: the one receives money to kill the body; the other, benefices to destroy souls; either for want of good Sermons, or by corrupt examples of their lose and lewd lives.  
Death is often wrought by mere conceit of a faint heart, as the fight of a drawn sword is formidable to a coward.  
Death is sweet to a quiet conscience, when life is irksome to a distempered mind.  
Death that is honourable, is far to be preferred before an ignominious life; and life that is untainted, cannot but end with a glorious death: in both, necessity must prevent disquiet, and hope of hereafter good, extinguisheth the grief of present bad.  
Death is no way hurtful in itself; but the manner, and the cause makes it most irksome and odious.   

Diseases.  
The mind and body subject are to sin,  
And so to sickness: but the worst's within.  
Disease's amongst the Greeks, were prevented without physic, when they did gather sweet herbs in May, were let blood once a year, did bathe once every month, and also did eat but once a day. Diseases torment the flesh, as sin woundeth the soul: patience applied to the one, and repentance to the other, (if applied in time) will prevent destruction.  
Diseases unfelt of the patiented, are like sins unthought of by the reprobate.  
Diseases at Ephesus were cured without money, or other instruction, than their own experience, and reading: for the tables of medicines were hanged in the temple of Diana for every man to read; and such as had judgement, to practise.  
Diseases are a bridle to the flesh, and pull down the pride of lust: yet sins that infect the soul, are far more dangerous. Diseases are not easily and lightly cured, when the patiented is either inordinate or unruly, the Physician ignorant, or unfortunate, and the medicine ill compounded, or untimely.  
Diseases that continue are grievous to nature: as wants unsupplied are woeful to reason.  
Diseases are not cured in one body so soon as in another: nor are the same medicines to be applied to all constitutions alike at all times, and upon the same occasions.  
Diseases most times are bred by gluttony, except such as grow from infirmity; and when the appetite is choked, the stomach is made sick; whereas hunger being orderly fed, and nature moderately supplied, preventeth that distemperature, which shall tend to sickness.  
Diseases of cruelty, are the gout, colic, toothache, stone, and strangury; but of senselessness, love, and the lethargy.  
Diseases have had new names with new times; and although in truth they have been one & the same: yet are men so subject to variety, that they must still say, It is the new disease; have new physic, and entertain new Doctors.  
Diseases are bred by infectious air, as a venomous tongue may procure death.  
Diseases of the mind are bred by opinion, which beguiles us with a false taste of true happiness: for false opinion leads us into vain delight; which is indeed the superfluity of desire, and enemy of nature.  
Diseases are not cured without medicine, nor fools made wise without instruction; which neglected, the one may die in his grief, & the other run mad in his folly.  
Diseases are most dangerous, that are not prevented betimes: for if the body be corrupt, they pull on still diverse infirmities; so that it many times chanceth, that when a Physician hath healed that disease, which he was sent for, yet the rest remaining, bred by the former, procure the ruin of the body.  
Diseases and wounds are of one nature, & both resemble the conditions of sin: for if diseases continue long, & putrefy, they cannot be healed without corrosives, and sharp burnings: no more can a long sinner and corrupted heart come to heaven, without true contrition or repentance, & troublesome afflictions.  
Diseases weaken the body, but sin ruins the soul.  
Diseases of the body may be sometimes cured, if the causes be apparent: but the torment of a guilty and desperate conscience is incurable, though we know that sin hath infected it.  
Diseases are seldom cured with words without mature medicines; which while the Physician museth on, but misseth the true cause, or royal cures, the patiented hits the way to heaven before he can agree upon his ingredients.   

Drunkenness.  
Who hath to friend a Drunkard, hath a foe  
That with his friend, can neither stand nor go.  
Drunkenness makes men worse than beasts; for they do never exceed the measure prescribed by nature, but man will not be measured by the rule of his own reason.  
Drunkenness and pride are hardly hidden, when other wicked actions are many times covered, and most times excused.  
Drunkenness dimmeth the brain, dulleth the heart, spills the stomach, and spoils the whole body. I could say, inflameth the stomach, burneth the liver, infecteth the breath, dazzleth the eyes, loosneth the teeth, increaseth the palsy, weakeneth the joints, swelleth the flesh, and overthroweth the perfect temper and sound constitution of man.  
Drunkenness loves to open the follies of men, the shames of women, the gates of cities, the secrets of Commonwealths, the weakness of Princes, the discoveries of treasons, the burnings of incontinency, and the errors of all ages and sexes.  
Drunkenness is many times cause of madness, but most times occasions of infirmities: for when the interior senses and parts are brought into distemper, the exterior are weak in working, or work in disorder.  
Drunkenness is contrary to all other vices: for either they leave us, or we leave them through wants or age; only drunkenness is made worse with continuance, and the older we grow, the more beastly we are.  
Drunkenness bringeth forth shame & impudency: and it fareth with men in this vice, as with improvident sinners; who are so far from repenting themselves, that they are sorry they have done no more. Which makes me remember a certain Father; who having a Son given over to this beastliness, brought him into the streets to see a drunkard wallowing in the dirt, and wondered at by many standers by; supposing that the loathsomeness of the sight would have wrought upon him, & the odiousness of the example diverted him from offending. But he was so far from both, that he asked his father where that good wine was, which made the man so drunk, that he might go and take his part.  
Drunkenness misconstrueth kindness, mistaketh friendship, mistearmeth good fellowship, misuseth Gods creatures, despiseth good counsel, scorneth assistance, & forsweareth his own senses.  
Drunkard's sin against God, who forbids the abuse of his good creatures; against the poor, that want them for their necessary uses; against their own bodies, which they fill with manifold diseases; against their own souls, which they defile with their swinish sins; against their whole persons, which they turn out of men into beasts; and against their eternal salvation (if they repent not) and forsake not that beastly & abominable custom.  
Drunkenness makes a wet surfeit, a full stomach, a sodden liver, & a drowned soul.  
Drunkenness puts a Carpenter by his rule, a Fencer from his ward, a Poet out of his vain, and a Player out of his part.  
Drunkenness makes the vict●er rich, the rich man poor, the poor man a beggar, the beggar a rogue, a thief, and a murderer, and so the end is a halter.  
Drunkenness, as it is beastly, so it is remediless, and maketh the father ashamed of his child, and the child careless of his father. Which brings to my mind a story of a wise man, who sending a son to travel, and informed of his wanton courses resident in a lascivious city; yet excused the same, and hoped of reformation of all, till it came to drunkenness. For when he was told of he was fallen into this filthy vice and abominable beazeling, O (saith he) youth may be wanton, and hereafter staidness may reduce him; puffed up with pride, that may be moderated by conversation, or religious advise; given to gaming, either wants, or the discovery of falsehood may make him leave it; delighted with lechery, either age will tame & cool him, or an honest wife divert him; he may be carried away with ambition, it showed a noble spirit, and something must be gotten by men of worth: but when he is drawn to drunkenness, he is to be lamented as utterly lost, without all hope, but worse & worry.   

Effeminateness.  
A man that is a woman, ne'er considers  
He is a Peacock▪ all fowl but the feathers.  
EFfeminatnesse hateth exercise, is an enemy both to strength and wit, when labour perfecteth the understanding, and raiseth manhood to a full height.  
Effeminatnesse maketh happiness but an imagination; and then hope is a weak hold: but when virtue and valour build the house, the frame standeth on a good foundation, and the workmanship must needs be honourable.  
Effeminateness is ridiculous in a Courtier, when a young man wears furred boots, dares scarce tread on the ground, smelleth of perfumes, holds a fan in his hand to keep the wind from his face, rideth too softly in the streets, & must always tread on a matted floer.  
effeminateness is contemptible in a Knight, when he rideth on a slowe-paced Mule, like an old judge; painteth his face, boasteth of wrought nightcaps and buskins, keepeth his bed because it is cold, dares not stir out of doors because it is dirty, and will ca●e no meat but tender and minced.  
Effeminateness is lamentable in a soldier, when he must needs have a downbed to lie upon, a warm waistcoat, an oiled gauntlet, a sweet shirt, a perfumed armour, lined grieves, and a quilted burgonet.  
Effeminateness is unseemly for a Mariner, when he cannot endure a storm, girdeth his gown to work in, is afraid to foul his hands, and findeth fault with the smell of the pitch.  
Effeminateness is an enemy to good housewifry, when either the man dares not plough, because it mizells, nor the wife rise, for that it is a cold morning.  
Effeminateness is a fault of all mothers; when their children may not go to bed without warming the same, nor rise till the curtains be all close, nor stir out of doors, till their girdle be aired by the fire, nor go to school, till they have their breakfasts.  
Effeminateness is the adversary of health; when a young man will not walk without a candle, nor stir, but in fair weather, nor ride without a foot-cloth, nor dance without a Mistress, nor do, or wear any thing but tending to curiosity.   

Eloquence.  
Did I not make the wrong right now & then,  
I were an ornament to lawful men.  
ELoquence is the beauty of learning, if it proceed from wisdom; and in the ear of virtue truth is the best Orator.  
Eloquence that overthroweth the speaker, is as bad as an ill perfume, that poisons the brain.  
Eloquence with beauty, maketh nature gracious, and wit honourable.  
Eloquence of heathen men, hath corrupted the heart of christians; but venomous is that breath, that poisoneth men in their souls.  
Eloquence of lively words cannot be expressed in dead lines & letters: for he that gives, what he sales in writing, binds himself to lose his credit.  
Eloquence was so forcible in Demosthenes, that he had many times money offered him to hold his peace, when other men looked for great rewards to debate the matter.  
Eloquence was so much laboured amongst the Philosophers, and Orators of Athens, that Damonidas flourishing in the time of Pisistratus the tyrant, on a day he said unto the Senate of Athens, All men may freely come & speak with me in their affairs, except the Philosopher Damonidas; who may write unto me, but not come & talk with me: for he holdeth such efficacy in his words, that he persuadeth to what he wil  
Eloquence is rather the gift of God, than the perfection of learning: for many worthy men have attained to great knowledge, who for want of elocution, have lost their honours, and memorable renown.  
Eloquence applied to purpose containeth great efficacy, which king Philip, Alexander's father knew very well: for besieging a certain city, he came to this parley, that if they would suffer Theomastes to enter, and make an Oration, he then would departed, and raise his siege. Sure Theomastes had great eloquence in his words, and forcible persuasion in his speech: for they not only rendered themselves, and opened their gates, but acknowledged king Philip for their Prince, as he did the Orator for prevailing. Thus had eloquence more force in words, than the King in his Armies.  
Eloquence hath secret enemies, Folly and Ignorance: the one cannot understand the secret; & the other cannot learn the quality.  
Eloquence and Wisdom are not always companions: for many times a ridiculous matter passeth in the eloquent delivery; & weak thrusts piercing the heart, dispatcheth the combat.  
Eloquence and discretion must needs be observed in writing letters of importance; and to a man delighted with variety, and volubility of speech.  
Eloquence maketh a man desire glory, and then he writeth with advisement, & speaketh with judgement: and as you see the ploughman review his furrow to straighten what is amiss: so must a wise man examine his writings, to make them seem more meet and orderly.  
Eloquence in writing a letter is discovered, when it is pleasant to read, and discreet to be noted.  
Eloquence and honesty are sometimes enemies: for a wicked matter enforceth attention by persuading speeches, and procureth dispatch by a timely compulsion.  
Eloquence is no way available with God: for the simplest prayer of a good man shall be truly heard, when the vain Oratory of the bravest Philosopher shall not prevail.   

Enuy.  
I (like the devil) nought but Good pursue;  
Whereby I waste to nought, yet Good eschew.  
Envy frets the heart, and mars digestion in the stomach; nay farther, the fire of malice feeds on hellish fury.  
Envy of neighbours watch thy actions, and make thee stand on a guard of circumspection.  
Envy cannot speak well of virtue, nor endure to hear another commended: especially in an enemy, or in him, with whom we contend for superiority, or glory. And if therein our adversary prevail, we cannot sleep in quiet, nor eat with content.  
Envy and hate do commonly go together: so that Timon who envied good men, because they were so good, being asked, why he hated all men; answered, I hate wicked men, because of their wickedness; and I hate all other men, because they hate not the wicked.  
Envy is somewhat contrary to othervices: for they commonly extend to the hurt of others, when the envious man hurteth himself; and then most chief, when he cannot prevail to do mischief, and faileth in practising revenge.  
Envy wrought the destruction of Pharaoh and his host, by his own contempt against God: the troubles of joseph by his brethren: the death of john Baptist by Herodias daughter: and the crucifying of Christ by the Scribes and Pharisees, who knew, that he was the Saviour, and yet repined at his humility.  
Envy made Cain murder his brother Abel; the Sodomites repine against Lot; Saul murmur at David; joab kill Abner; Shemei rail, when Absalon rebelled against his Father; and the Devil himself tempt the woman to bring all mankind to destruction and ruin.  
Envy makes men worse than devils: for they being a legion, yet agreed together in one man: but two brethren can scarce agree together in one house.  
Envy breeds a frown in the forehead, a leer in the eye, wrinkles in the face, leanness in the body, malice in the heart, and a mischief in the soul.  
Envy bred by the pride of Lucifer, caused his fight & contention with the Archangel; but especially made the Devil watch the Woman in the wilderness, to devour her child, when she should be delivered.  
Envy will do himself hurt to procure his adversary a greater mischief. Which makes me remember a story of an Envious and Covetous man walking together, who at last met with jupiter, and had the fortune to have their petitions granted with this proviso, That whatsoever the first man wished, the other was sure to have it doubled upon him. Whereupon, the covetous man would not wish, because he would have had all the good to himself; and the envious man durst not, for doing another double good. But at last, in casting of lots, it fell to the Envious man's turn to ask first; and so he desired to have one of his eyes pulled out, that the Covetous man might lose both: which was immediately effected; and jupiter wondered at the malice of the wicked man.  
Envy breaks the knot of amity, sows the seed of sedition, and brings forth the fruit of ruin and destruction.  
Envy loves no number but one, no judgement but partial, no power but absolute, nor wisdom but will.  
Envy even remains in the grave: for the Salamines buried their dead, their backs turned against the Agarens, which were their mortal enemies; in such wise that their enmity endured not only in time of life, but also when they were dead.  
Envy is of that property, that it sometimes produceth a miracle. For after E●eocles and Polynices had killed one another in battle, and that their bones and bodies were to be burnt and sacrificed together, the very flames divided themselves asunder, and showed the envy and disunion of the malicious brethren.  
Envy is an incurable disease, a torment of the mind, a vexer of the spirit, corrupter of the blood, canker of the flesh, rust in the bones, & consumer of the very soul.  
Envy and malice have no mercy in case of victory, when weakness is forborn, when it is under the power of true fortitude and valour, and ignorance is instructed, not derided by Christian wisdom.  
Envy maketh quarrels upon cold blood, to the hazard both of body and soul: and however they be dangerous upon sudden heats, they be this way unpardonable upon premeditated malice.  
Envy is ever a supplanter of the virtuous; who if they once rise to the favour of Princes, let them be sure of enuiors; yea, and peradventure of such, as flatter them to their faces.  
Envy produceth horrible effects: for when Porrex had killed his brother Ferrex, whom the mother loved extraordinary; she so stomached the matter, that finding her son the surviving King asleep, she stabbed him to the heart.  
Envy is not to be trusted, nor reconciled: for questionless, at an opportunity her malice will return, and do a mischief, if she can.   

Folly.  
I am turned Goddess, and have sacrifice  
Of men and women, now turned Butterflies.  
FOlly, which in Scripture is the same with sin, maketh the pride of the flesh swell to lust, and then assuageth it with wounding the soul: but wantonness is overcome, when the wise grow temperate and continent, by virtuous disposition and conversation.  
Folly maketh men weep, because they were not borne a thousand years ago, nor can live a thousand years after: yet it is worse folly to think, there is no being after death; no hell nor heaven; which can not be conceived but by Atheism. It is the atheistical fool that saith in his heart, There is no God.  
Folly makes fools proud of gay coats; and so the apparel be gaudy, it never cares, though it be painted cloth, or guilt leather.  
Folly is shown, when a man may be wise and will not; thinketh himself wise, and is not; supposeth other fools, that be wise indeed. He would be wise, but cannot take any pains with his addle wit.  
Folly makes us not fear sin; keeps us in love of vanity; loseth time about trifles; and bringeth her followers to scorn and confusion.  
Folly makes a man prattle with less delight and more hurt, than a Parrot and other birds, that speak but as they be urged, and taught: but fools run at random, without enforcement or reason; and such a glib tongue is (for the most part) as void of truth as it is of discretion.  
Folly both wanteth understanding in itself, and scorneth counsel from others.  
Folly thinketh itself wise and is not, and so is as short of wisdom, as he which supposeth he is at his journeys end, and is but half way.  
Folly loseth her wits in a wood by prying into other folk's thoughts; but yet to hate the simple, is wicked subtlety.  
Folly beateth the air with words, but wise men penetrate the senses with matter.  
Folly makes him lose his wits in his way, that travels further, than he can return: but he that sits still, and does nothing, is unprofitably borne: yet better to be a fool, than a knave, and to sit still, then rise to do mischief, or walk to practice revenge.  
Folly makes one care for that, which is needless, and neglect that, which is necessary.  
Folly will not be taught any reformation; and he that goes about it, loseth his labour: as he that would wash an Aethicp white, loseth both his soap & his water.  
Folly maketh men uncapable of scholarship: and to nimble spirits are as dangerous to deal with: for wit and folly are commonly married together, unless discretion asks the banes, and give them orderly in the Church.  
Folly presumes of overmuch goodness, and seethe not his own, nor cares to do another hurt.  
Fools are not to be troubled above their capacity: no more than a dwarf should strive to reach heaven with his hand.  
Fools are more troubled with opinion than matter: subject to fear, rather than faith: yet sometimes for lack of discretion, unapprehensible of danger; and so as desperate, run into irrecoverable peril.  
Folly maketh men esteemed prattlers for five causes: much speaking; false speaking; idle speaking; desire of speaking, when he should hold his peace; and not speaking at all, when he ought to declare his mind.  
Folly showeth a shallow brain, in babbling quicquid in buccam, without discretion; in boasting of knowledge without moderation; in revealing secrets to every unwise or unworthy acquaintance without distinction; in flattering him as a choice friend, and only man, whom he would trust with such a thing, which he could not keep himself, when it was in his keeping.  
Folly proceeds from simplicity of judgement, wantonness of disposition; or idleness of living: in all which, a wellmeaning man many times may be taken.  
Folly is not here meant of natural Idiots, in whose difference from other men, God setteth out his glory by such variety: but of such, as either counterfeit for worldly respects, or are obstinate of devilish despite, or are ignorant indeed for want of instruction, or good will to learn.  
Fools are sometimes Fortune's minions, but wisdom is truly, if not only precious; and is of the more reputation, by how much less it is more common.  
Folly lies couched at Fortune's feet, as she rides at triumph in her Chariot; and when she riseth to visit the world, Folly catcheth hold of her skirts, and will go with her, or cry like a baby for being left behind her.  
Folly setteth all men on work against the great voyage, wherein the ship of fools is Admiral of the journey.  
Folly speaks much, and knows little: reads much, understands little: spends much, & hath little: so that in little time he must needs be little worth.  
Folly makes a wise man in hope of a nigh way, to leave the high way: and to find a by-way, let him thank himself, if it prove a wry-way.  
Fools & villains are commonly exempted from sorrow: for the one cannot, and the other will not take thought.  
Fools are not to be affected, lest they disgrace thee; nor wise men to be abused, lest they reprehend & control thee.  
Folly cannot hide herself from discovery: for though she apparel herself never so demurely, look soberly, go gravely, and still fit quietly; yet will she be speaking to no purpose, and even in the manner of delivery, discover her folly.  
Folly may come by want of education, by ill accident, or by nativity: but when it is counterfeit, it proceeds from mere knavery.   

Fortune.  
Oft am I idle; yet my wheel still ply  
To bring the high, to low: the low to high.  
Fortune's wheels are full of cogs, driven with uncertain winds, vain desires, venturous brains, violent hands, & have unworthy, wondrous, and ridiculous events.  
Fortune, when she is feared, flouteth the weakness of your faith: but once braved, flincheth at your fortitude.  
Fortune hath many Emblems; as standing on a wheel, which turning about, mounteth the beggar to the top, and whirl●●h a Prince to the bottom: and so she shows her inconstancy.  
Fortune is painted blind, as if she saw not, where she distributed her favours, nor cared not to whom: and so she shows her impartiallitie.  
Fortune is deciphered with a hairy foretop, and a bald head behind: to signify, that we must not let slip any good occasion, but take all times to do ourselves good; and so she shows her opportunity.  
Fortune is figured naked, and cares not to be cast into the Sea: fore she can save herself without swimming; & so she shows her power.  
Fortune resembles a woman, who commonly plays with men, as the body with the shadow: run thou away, and it follows thee; follow thou it, and it flies from thee: and so she shows her peevishness.  
Fortune standeth on the globe of the world, as if she commanded all like an Empress: and so she shows her imperiousness.  
Fortune is the fiction of idleness, and fancy of a frothy wit.  
Fortune bringeth high floods to low ebbs, and low ebbs to high floods: teaching men not to miss their passage, but take time while time is, and the tide as it falls.  
Fortune is a term profanely abused: for what the heathen called a deity, as Adrastus built a temple to Nemesis, & in Rome she was honoured as a Goddess: we Christians call God's providence; or at least should think and believe so.  
Fortune is inexorable; for she will not hear the best prayers, nor be moved with the greatest tears; it is not sighs can control her, nor sobs make her flexible; and so she shows her cruelty.  
Fortune flies the encounter of fury: for where she fights the field, many mischiefs follow by inevitable fate and destiny.  
Fortune maketh order out of confusion: for as Christopherus Laucius said; Fortune is an influence, which proceedeth from the revolution of the heavens; and she, as they, do continually turn about: for riches beget pride; pride, impatience; impatience, revenge; revenge, war; war, poverty; poverty, humility; humility, patience; patience, peace; & peace, riches.  
Fortune is then most execrable and odious, when she so carrieth the cause, that one is punished for another's offence.  
Fortune's wheels mount aloft like raging waters, which quickly throw down slender banks: right so she shows her suddenness, and violence.  
Fortune laughs to see one fret at her, knowing he hurts himself, and not her: like an Adder in her hole, who lieth safe when she hath stung thee: it is in vain to charm her, or conjure her, or curse her, when thou canst not reach her, nor revenge thee upon her.   

Friends.  
A house declining, vnderpropt must be,  
And thou true friends, when Fortune ruins thee.  
Friend's think themselves discharged of their duties, if they remedy one another in necessity, & comfort them in adversity.  
Friends are not to be lost for trifles, nor should a wise man cause himself to be beholding to an enemy for any needful thing.  
Friends once tried are to be made much of; and thou must both bear and forbear, where thou expectest a kindness.  
Friends that fail, breed deep dislike; and there is no such grief, as to be deceived, where we trust.  
Friends untried or unknown, make men unwise to build upon them; but he that hath true friends & loves them not is unwise, & he that betrays them, is a villain.  
Friends that are faithful, are not to be suspected: yet a reconciled enemy, though he seem a friend, is not to be trusted.  
Friends in their absence are uncomfortable; in their wants grievous; in their importunities cumbersome; in their unmannerliness irksome; and in their death lamentable.  
Friends are parted by unkind breaches, as kingdoms are divided by the tumultuous seas: but wretched are the occasions, that separate united friends.  
Friends that are kind, are sweet companions: but a malicious man is a neighbour for the devil and his dam.  
Friends that have sound hearts, have seldom frowns; but false joys breed true griefs.  
Friendship is delicately expounded amongst the Philosophers: for Aristotle being asked, what he thought of friendship; answered, that it was one soul in two bodies.  
Friends that are kind, are pleasing companions: but if they be constant, they be rich jewels.  
Friends may be trusted, when they have been tried; strangers when they are known; dogs when they be muzzled; women when they be in sight; and enemies when they are under ground.  
Friends are so privileged, that sometimes we may labour for their good, when we cannot speak for our own. As for example; there was a law amongst the Romans much used, and observed; that upon pain of death, none should presume to approach the tent where the Emperor did eat and sleep: which yet in the time of A●relius a certain Greek did infringe, and so he was taken and condemned to die: but the Emperor understanding the matter by the hurlibu●ly, spoke with a loud voice: If this man did come to sue for any thing for himself, let him die; but if for his friend, he shall live.  
Friends that are seldom seen, and much less spoken and conversant withal, are less familiar, but more sure; in that they love not for rewards, but for virtue and goodness.  
Friends before they make a perfect combination, must observe these circumstances If our friend be poor, we must give him; if he be rich, we must serve him; if he be favoured, we must worship him; if he be wilful, we must obey him; if he be impatient, we must bear with him; if he be vicious, we must dissemble with him; and if he be malicious, we must beware of him.  
Friends in their wants may be perilous unto us, & in their importunities tedious.  
Friends that are old and acquainted, once changed for new, make men resemble little children, who refuse an old angel for a new counter; and cry to go from their true parents, to strange nurses.  
Friends are thus far unprofitable, that they are the thieves of time; and come to seek us, not to do, what we think good, but to persuade us to what they think convenient.  
Friends, though they be kind, are sometime troublesome to suffer; as enemies are perilous to endure.  
Friend's remedy in adversities, comfort in necessities, bear with imperfections, pardon transgressions, & endure in troubles.  
Friends cannot be rightly so named, that afford their persons for private respects, and deny their goods upon plausible pretences.  
Friends are (in some Philosophy) denied to be in the plural number: for as long as a man hath but one heart, he can have but one friend: who being united in love, are as it were one mind and soul in two bodies.  
Friends that are unkind, are uncomfortable: but an unquiet wife is intolerable.  
Friends come in at all hours, yea into all places: for sure to whom I have afforded my heart, I will never deny him my house.  
Friends are privileged above kindred: for a man may have many kinsfolks, but few friends: yea kindred do daily increase, but a friend once lost, is hardly recovered again; and once dead, never recalled.  
Friends, so far as they impoverish not our estates by lavish expenses, may command our purses; but a great discretion must govern our passions. For he cannot well be said a friend, but an enemy, who makes us lose our time by frivolous or foolish importunities, or to unnecessary or untimely employments.   

Gentery.  
Highness of blo●d is base, unless it be  
Made bright by virtue in a high degree.  
Generosity is a special prerogative amongst all people. For to be descended of noble parents, is commonly a sign of noble conditions: and as you see a fair Diamond made more rich by Art and embellishing; so is virtue more gracious in a Gentleman, then in an Artificer.  
Generosity teacheth her possessors so to recreate themselves, that thereof rise none offence; neither to themselves by immoderate exercise, nor to others, by inconvenient abuses.  
Generosity ought to use none but honest recreations, performed with moderate & harmless carriages, in due and seasonable times, directed to honourable and profitable ends.  
Generosity is a great help to persuade the people a man is thereby more worthy to be a Prince: but that kind of ambition is subject to great malice, and supplantation: so that many have lost their lives, for fear lest their nobleness in blood, and good conditions should prefer them to high and honourable places.  
Generosity teacheth men to be temperate in feeding, sober in drinking, liberal in giving, considerate in receiving, short in sleeping, reposed in speech, affable in business, patiented in hearing, prompt in expedition, gentle in chastisement, and benign in pardoning.  
Generosity teacheth men never to be idle, or ill-doing; not to be a follower of wine or women, or every effeminate fashion; not to brawl with any man; not to hurt enemies, nor to be ungrateful to friends.  
Generosity is of so delicate a condition, that in any matter of controversy, conference may be admitted; but contention utterly condemned: for nobleness and despite did never accompany in one gentle person.  
Generosity maketh knights and soldiers of so valiant a courage, noble minds, and worthy demeanours, that they are never inflamed with choler, but in the field against enemies; nor angry with their friends, but for desperate vices.  
Generosity teacheth knights and gentlemen, in the time of war not to write from their own houses, but the camp: every man in his own rank; the priest prayeth, the husbandman ploweth, and the knight fighteth.  
Generosity doth not account him a gentleman, which is only descended of noble blood, in power great, in jewels rich, in furniture fine, in attendants brave: for all these are found in Merchants and jews. But to be a perfect Gentleman, is to be measured in his words, liberal in giving, sober in diet, honest in living, tender in pardoning, and valiant in fight.  
Generosity hath pre-eminence of Honour: for H. 8. answered a man, that desired to be made a gentleman, that he could make him a noble man, but not a gentleman.  
A Gentleman without means, is a painted barge without oars; fair to look on, but there is no use of him, neither in calm, nor storm. While he is tied to his post, and stays at home, he either rots as he stands for want of rowing, or trimming; or else takes in such soul water of every vice, that floweth unto him, as either in short time corrupts within him, or speedily sinks him.  
But if you untie his rope or chain, and lose him from home, he is not able to strike one stroke towards the stairs of a fair fortune, though it be never so nigh him: especially, if the least wind or tide of any opposition be against him; but is carried down the stream of headlong passion, without stern or reason, or hand of friend to stay or direct him. So that if some lucky and unlookt-for Neptune join not with Venus, to hale him in, and land him in the lap of some lusty Lady, or rich widow, he is driven into some dirty ditch, where he rots, if not unseen, and unknown, yet unpitied and unrespected for all his rich painting.  
A Gentleman without means, is like 2 fair house without furniture, or any inhabitant, save only an idle housekeeper: whose rearing was chargeable to the owner, and painful to the builder, and all ill-bestowed, to make a mock-beggar, that hath no good morrow for his next neighbour. Who may knock, and have no answer; or if he enter, he may go into the kitchen, and be never the warmer; into the cellar and be never the wetter; up into the chamber, and lie down on the floer, & come out again as much the near for his need, as he came in. It was cost cast away upon a fair fruitless frame, that brings in no rent, but is still in reparation, or running to ruin.  
A Gentleman without means is a pretty plant, but without rind, without root, without leaves, without fruit. He is a tender creature that can wear his clothes in good fashion, if his Mercer & Tailor will trust him. He can borrow with as plausible and pitiful persuasion, and put off payment with as pretty invention, and soader every allegation, with as fast and firm oaths as any man. His mind reacheth to the Court, and cloth of State, but his horse tires ere he comes at Court gate. He salutes, and swears as courtly as any man, and wears bad clothes in the best fashion.  
He is a loving and frequent friend to his wealthy neighbour or countryman, wheresoever he meets him: and not overmuch reserved towards any freehearted, and openhanded Gentleman. He is of a fellowly condition, and comes to a feast (and that with the soon, if it be of free cost) upon the first invitation: and to any merry meeting (if the shot be not high, or the guests over-fine) he fails not to come. He feeds as choicely & freely, drinks as sweetly and sound, and talks as boldly and bravely as any in the room: and yet uninuited, upon necessary occasion to dine at home, he can eat as moderately, and fit as soberly, as any other man.  
He shall wear a cloak, & a pair of boots as long, borrow your horse as often, and ride him as well as the best in the town: and shall as respectively diet him, & shoe him, as if he were his own. He can hold up the lower salt, with festival and timely table talk, in competent, and commendable sort: and (bar distinction, and orderly speaking) he will over-argue a scholar in his own profession. He can hold your cards, or play your game; fill, and light, & taste your Tobacco with as good judgement as the Merchant that bought it, and sold it: and if it be not of the right, he can tell you, where you shall buy it.  
He can hold a trencher handsomely for need, upon an extraordinary occasion: and carry a token, or message, and deliver it, that no man shall mend it. You shall need no better Intelligencer to bring home all the news from the Burse & Paul's, and other public places, to be repeated at dinner. None shall sooner spy out a fit match for your son, or daughter: do your person and state more credit, or sooner clap it up, upon loan of your nag, and reasonable profit.  
Take him to a play, and trouble not his cogitation with the waterman, entrance, or sitting: he shall laugh as heartily, observe as judiciously, and repeat as exactly for nothing, as another man shall for his half crown.  
Yea, you shall find him able (or forward) in short time, to correct the Actors, and censure the Poet. Nay, if any want of his own, or envy at the excellency of another man, or indignation at his better fortune, do much importune him; you shall see him choose some pleasant theme suitable to the time, and write a tolerable tract, or passable Poem. He can flout a stranger, scorn a scholar, and scoff a Minister, no man better. He is the only medius ●erminus, or man to conclude a merry meeting, or to set down the conditions, place, and time.  
You shall find him in the Cockpit, in the upper ring: he offers a jacobin, but at next dangerous blow, lays half a crown; if it be six to one. He can mew or man your hawk; enter & train your hound; show you where to hunt, when the hounds go counter; how to break the fault; follow the game; and lie, if not run, as fast as the huntsman; who if he call him not up before day, yet of his own accord he will rise before dinner.  
He lays not many wagers, but stands as tightly on his reputation, and hath his pedigree as perfect as any man; and can readily recount, what a royal housekeeper his great grandfather was in every particular. He sows his crop, and carries in his corn, with the best expedition. But as he never lends his neighbour his team: so is he, neither at season, sheep-sheere or harvest, beholding to any man. His rent to his Lord, at the due day is never unpaid; his houses are never in reparations; no idleness or disorders are ever seen in his servants. He discommends the vanity and variety of costly clothes, as the fox did the grapes. He rails on Usurers, the dearth, bribery, and corruption of the times. He abhors Bailiffs, Sergeants and Sheriffs. He hates collections for any uses. He hunts on Sundays, and wrangles for tithes; yet he seldom or never goeth to law with his neighbours. His fences are so good, that no man's cattle can come into his ground: and his own are so ringed, and yoked, and laud, that they never trespass on any other man.  
He is always in pursuit of some good widow, but scorns to make his way by base bribery: only the maid shall be made, by fair promises, and kind kisses. His own mother's maid shall give her word, that he is good for propagation and breed: none so good to plant a colony and people a country.  
The dislike of his own, inclines him to seek better fortunes in other countries: and bar stormy winter, dry biscuit bread, and cold water, no man shall travail a league further. He well approves necessary wars, for those that have bodies fit for cold and hard beds, short commons, and sharp swords: but only desperation of means drives himself to the wars; yet not unless he want heart to be hanged at home, for taking of purses. Which should not seem so, by the often quarrels he entertains with his inferiors, upon equal hazard of life and lands: save that only respect of reputation, and honour, withholds him, from fight upon unequal terms, with base companions. And as for his betters, he is very temperate and discreet in forbearing them; and bearing their injuries, who may be his benefactors. He less fears to offend God then his rich idols, to whose deity he offers the incense of all his endeavours: being ever superstitiously anxious to delight their eyes, tickle their ears, observe their desires, soothe their humours, second their opinions, applaud their speeches, pick their thanks, by finding, and aggravating the faults of their servants.  
This weak & worthless luie, must either not live, or lie down, or else lean to some substantial rich oak or other, as his sycophant, parasite, or jester; or else as his beadsman, or bailiff, to go afield with victuals to his woaders, or weeders, to overlook their labours. The top of his hope is to attain to the chamber of some Court-favourite, grand Councillor, grave judge, or great Officer. Where being soon slipped into his satin suit, silk stock, triple ruff, and beaver hat; he is not long in learning his occupation, and the due respects he is to have, whose cause he furthers, and whom he admits: knowing that the profit of his watchful providence herein, will in short time, enable him with means, to impropriate a pretty punk, and purchase good lands.  
But if this, & all other means fail, why yet with a little labour, he would prove a pretty excheator, a prowling promoter, or a good land-spaniel, or setter for a hungry Courtier, to smell him out a thousand pound suit, for a hundred pound profit. But to say the truth, the only ordinary vocation he is most naturally apt unto, & hath dexterity in; that he likes, and likes him, that he lives by, and lives in, is the Art of cheating.  
For conclusion, this beggarly Gentleman, is too proud to be a servingman, to poor to be a Merchantman, too weak to be a husbandman, too wasteful to be a tradseman, too lazy to be an artificer, too idle to be a scholar, too tender to be a soldier: and yet hath matter in him, to make him fit for all this, with good moulding in tract of time. For full and final description of this indigent gentleman; he is a rational creature, potentially apt for any thing, but actually good for nothing.  
A Gentleman without manners, is like a custard of addle eggs, in a silver coffin, which promiseth sweetness, by his sugared crust; 〈◊〉 proves unsavoury, and loathsome to the stomach and taste: fair to look on, but fulsome to feed on. Or if you will;  
An unmannerly Gentleman, is like an unparboyld pasty of tainted venison, which graceth the table, and pleaseth the guests, as it comes out of the oven; but being cut up, forthwith fills their noses, and offends their stomachs: so that that, which ear●● delighted their eyes, doth now loath their appeties. It was ill employed cost, of pepper and salt in the seasoning, and butter and cream in the crust. Right so, the outside of an unmannerly gentleman, seems an object of worth, where he is unknown: but if you taste him, or try him, by more near commerce, or inward conversation, you shall find him, for ignorant prating, for impudent lying, for scornful scoffing, for rude railing, for quaffing and quarreling, for swaggering and swearing, for bawdry and blaspheming, of so riotous and rotten; so contagious and stinking a condition, that of all others, you may least endure him: as the sweetest and best meats once corrupted, yield of all other, the most unfavourie stinks.  
The first sight of an uncivil Gentleman, is the best; the further you see him, the better you like him; the nearer he comes, the worse you brook him. 'twas all lost was laid out on the education of so costly a carrion. To this purpose I remember a story in the time of H. 7. who was led after the sedation both of foreign and domestic encumbrances, by the hands of prosperity to the house of a great Majesty and Honourable wealth: insomuch that the Court increased to stateliness, the City prospered, the Country thrived, and all sorts of people thought it the greatest glory to live in the florishingest show: whereupon it is recorded, that a husbandman's son having been employed in some services, where example had raised his spirits to imitation, demanded of the King, as a recompense to be made a Gentleman. The King, neither angry nor pleased, quickly dispatched him with this answer, he could not: For though Princes can raise men to Honour, nobleness, offices, and authority: yet lay it not in their power to enlarge virtue, good conditions, and the renown of ancestors, whereby and wherein a true Gentleman is best known, and shines most brightly. Besides, my friend (quoth he) with what colours of prosperity canst thou flourish thy estate? And it like your Majesty, the Farmer replied, my inheritance is raised on the degrees of forty pounds a year. Alas, said the King, the times are now corrupted; and that may keep thee as an honest man, but will never maintain thee for a Gentleman.  
Generosity disclaimeth vileness, sluggishness, niggardliness, maliciousness, lying, and cowardliness; so that in a Gentleman, though there may be found somewhat to be reprehended, yet there ought not to be contained any thing, worthy of reproach and infamy.  
Generosity is more advanced by noble and virtuous ancestors, then by wealth or inheritance: for to descend of noble blood, doth not only honour us, but provokes us to be virtuous.  
Generosity doth lead us to honour, and teach us to amend our estates; whereas infamy doth tempt us to be desperate.  
Generosity doth cause us to attend and be serviceable to all Ladies and Gentlewomen; but especially to forbear them in matters of contention, and with courteous demeanour to persuade them to the right.  
Generosity was so esteemed amongst the Romans, that the law Prosapia ordained, that when contention did arise for the Consulship, than those which descended of the Siluians, Torquatians, Fabricians should be preferred.  
Generosity is an ordinance of GOD: for Christ himself came of the noble Tribe of juda.   

God.  
Use reverent words of God that ruleth all,  
For at his pleasure, thou shalt stand or fall.  
GOd is incomprehensible in wisdom, absolute in power, unsearchable in essence, glorious in his graces, infinite in mercy, invisible in person, infallible in word, unspeakable in bounty, matchless in majesty, and endless in his abiding.  
God maketh men wise through his fear, affordeth honour by his service, yieldeth life to his believers, sendeth happiness to his lovers, yieldeth comfort to his observers, and crowneth his martyrs with everlasting happiness and eternity.  
God hath his seat in heaven, his footstool on earth, his church both in heaven & earth, his kingdom among his Saints: and blessed are those souls, which make their bosoms his temple.  
God is more dishonoured in blasphemy, than Kings endangered by conspiracy.  
God will have mercy, where faith pleads penitency, and not sacrifice: and the angels rejoice at the conversion of a sinner.  
God hath told us what we ought to do, and therefore we ought to look no further: for if we turn back again to men's inventions, we shall seem to despise God and trust in man.  
God is of that excellency in his properties, that even heathen Philosophers (especially Clcero) have said, that as man by his will moves the members of his body: so God by his almighty will moveth all the parts of the whole world.  
God is more honoured with the heart, than the lips: & the poor more relieved with the hand, than the tongue.  

God the Father.  
The fear of God is the learning of the wise; the grace of God is the glory of the learned; the peace of God is the rest of the faithful; the love of God is the joy of the Elect.  
God for his greatness is to be feared; for his goodness to be loved; for his wisdom to be admired; for his love to be honoured; for his grace to be served; for his mercy to be praised; for his justice to be reverenced; and for his glory to be adored.  
God only is the height of power; the essence of goodness; the depth of wisdom; the life of love; the spirit of grace; the nature of mercy; and the eternity of glory.  
God was before all times, and is above all things: the only life of being, and being of life.   

God the Son.  
God so loved the world, that his son jesus Christ lived in the same, and died for the same, to redeem the Elect out of the hands of the Devil.  
No man ever spoke as Christ did: for he spoke as with authority and power.  
No man ever lived, as Christ did: for he lived without sin.  
No man ever loved, as Christ did: for he gave his life for his beloved.  
No man ever did, as Christ did: for he healed the diseased, drove out the devils out of the possessed, and raised the dead to life.  
No man ever healed, as Christ did: for he only spoke the word, and it was done; touched the sore, and the party recovered; yea the hem of his garment had virtue sufficient to staunch blood.  
No man ever sailed, as Christ did: for he walked on the seas, and bad Peter come unto him.  
No man ever sweat, as Christ did: for he sweat water and blood.  
No man ever feasted, as Christ did: for he turned water into wine; and fed many thousands with a few barley loaves and fishes.  
No man ever died as Christ did: for he conquered death and hell by his passion.  
Therefore is he above all: for his wisdom to be admired; his life to be commended; his love to be loved; his power to be feared; his death to be honoured; and his passion to be glorified.   

God the holy Ghost.  
God the holy Ghost is the full perfection of the deity; the third person in Trinity; the spirit of life; the life of grace; the comfort of our souls; and the assurance of our salvation.  
God the holy Ghost, is neither created, nor begotten, but proceeding: is the breath of heavenly influence; the protector of our weakness against the strength of the devil; the conqueror of tribulation; and the assurance of all spiritual gifts.  
God the holy Ghost is the cleanser of our filthiness; the preparer of our hearts to receive good gifts; and the preserver of such infused virtues as are poured into us.  
God will have his own word stand for a law; his law to give us directions to know the truth; his truth to be embraced before the earth, or the world; and the world to be hated in respect of eternal salvation.  
God will have all or none: for we cannot serve him and B●all: we may not look up to heaven, and think on transitory things: we may not lift up our heads on high, & have our hearts below in the world.  
God and the Devil are so opposite, that though the Devil never stirreth, but as far as God permitteth: yet doth he practise nothing but to abuse God, and confound man.  
God cannot be resembled to any living thing, nor worshipped under any form or shape of a creature.  
God is the author of truth, the devil the father of lies; man the inventor of vanity: woman the seducer of man; and all other things and creatures the subjects of man.  
God is only the searcher of hearts; the discoverer of hypocrisy: the revenger of injuries: the entertainer of all persons, without respect; and the maker of wisdom foolishness.  
God is not to be deceived with man's devices, nor overreached with mundane policy.  
God is love; and he that meaneth to dwell with him, must love his brother, love himself, love God, love all that God hath made: for God made nothing, but what is good; nor must we love any thing, but what is good.  
God yieldeth such plentiful matter to discourse on, that I must conclude with the Philosopher; and take two days respite to tell you, what God is: and if you come then to know further, I will take four; and if then, I will ask eight; and so ask longer and longer. For the more you meditate, the more you may: and when you suppose to have done, you have further matter to begin withal.    

Gravity.  
Like me they look, that well do signiorize  
Themselves, and others: Rulers that are wise.  
Gravity is an honourable ornament, but sometimes it represe●teth bad colours to shadow a deformity: for a fool and an hypocrite may appear both sad, demure, and sober.  
Gravity and orderly silence show a true understanding; when a fleering countenance discovers dissimulation and folly.  
Gravity in a Tyrant is a dangerous note of tyranny; and when he seemeth settled to study, it is commonly to contrive some body's destruction.  
Gravity is not so suitable to a young man, as an old: yet doth it not amiss in either, if not counterfeited, or overmuch affected.  
Gravity cannot be dissembled by a fool: for as soon as ever he settleth his countenance, he discovers a change; and in the very restraint, bursts out into ridiculous action in one manner, or other.  
Gravity is most necessary in a judge over criminal causes, as well for the reverence of his place, as to strike a terror against offenders not to hope for mercy, how ever it may be afforded upon true repentance.  
Gravity is made known by a quiet mind, reposed speech, decent actions, comely gesture, sober countenance, stately gate, civil behaviour, & sildomnes of laughter.  
Gravity must not dally with a matter of importance, nor incline to derision, when a man in distress stands at his trial for his life.  
Gravity may be dissembled by corrupt officers, to the abuse of justice, and overthrow of suitors, who have confidence in the Magistrate.  
Gravity in religious men hath a due of reverence, when they study God's glory, their own salvation, and the people's edifying: but to make gravity only a step to worldly preferment, is the devils policy.  
Gravity is the fame of a Matron; the reverence of a Bishop; the comeliness of a judge; the majesty of a Commander; the cunning of a Scholar; the hope of a Physician; the dignity of a Lawyer; the honour of a Councillor; the loveliness of age; and the deceit of youth.  
Gravity cannot endure scurrilous foolery, idle jesters, inconsiderate talkers, palpable ribaldry, wanton interludes, impudent behaviour, lascivious demeanour, and childish exercises.  
Gravity sometimes covers ignorance; and although pride may be suspected, yet it tempers it from violence and rage.  
Gravity is commonly a companion to Religion: for from a Countess to a country-wench, if she but seem to serve God, she will show it in a sober look, and decent attire.  
Gravity keeps both men and women from outward burstings out of folly; and indeed shadows many imperfections.  
Gravity is much abused, when an officer under colour of State, will not orderly admit a petitioner to tell his tale.  
Gravity is assumed on a sudden in the self-same persons upon notable changes: as when a Courtier is preferred to be a Chancellor; and a Chaplain to be a Bishop; a servant a master; a young Gentleman a justice; a Merchant an Alderman: and such like.   

Honour.  
On Virtue still I wait; and though I do,  
The virtuous wait both for, & on me too.  
HOnour, that breeds forgetfulness of goodness, is wicked; while the true eye of wisdom seethe all the world but vanity.  
Honour that is gracious, is gotten by virtue, and noble merit: and is never at full height, till virtue bring it to heaven.  
Honour in his true definition is a certain reverence, which one man yieldeth to another extraordinarily, for his virtuous merit, and worthy desert: so that it should not be wealth, but virtue, which should make an honourable man.  
Honour is more great, that maintaineth others, then that, which obtaineth for itself: as wisdom, which is employed for the good of the Commonwealth, excelleth that, which aims at a man's private ends.  
Honour is persecuted by the envious, riches and liberality by the covetous, and virtue by the vicious: so that no man advanced to honour, can behave himself so well, but he shall be sure to be watched by envious eyes.  
Honour hath certain marks of pre-eminence both in high titles of dignity, and many ceremonies of attendancy: and this they receive by imitation, and example of scripture. For Abraham was called the friend of GOD: Moses the man of God: josua the great Captain: Gedeon a valiant man: judas the strength of his brethren: and Christ jesus a Saviour, and Eman●el, or God with us.  
Honour in some cases is inferior to Gentility: for the ancestry of blood must needs have pre-eminence over a family newly erected. Whereupon I remember a story of Henry the eight: who being entreated to make a clown a gentleman; answered suddenly, he could make him a noble man, or person of Honour, as in the estimation of the Commonwealth it passed currant: but a Gentleman must boast of his famous ancestors virtues, and his own worthy merit.  
Honour without desert is like a word without substance, sense, or wit: and both may be incident to a fool.  
Honour cannot consist in riches; for so clowns may be honourable: but in truth there can be no true honour in the love of the world. For Diogenes being asked who were the most noble; answered, the despisers of riches, glory, and pleasures of this life, and the patiented endurers of the contrary. And Socrates said, that true honour consisteth in the due temper of the body and the mind.  
Honour, though it be never so glorious, cannot be greater than Salomon's, nor salomon's, than the Lilies of the field.  
Honour maketh worldlings happy in their titles: but heaven is the joy of the blessed.  
Honour of a Soldier consisteth rather in pitying captives, than subduing of enemies: this made Scipio so famous in spain, who having a virgin of incomparable beauty brought unto him, when he understood how she was betrothed to a Prince, he not only abstained from her, as remembering his own honour, but gave the ransom which her father brought to redeem her; with as much more of his own unto her husband in dower.  
Honour is truly established, when virtue is embraced; but both must depend upon grave and good actions.  
Honour may be graced by fortune, & fortune may be great: but the virtuous are truly wise and honourable, and the godly truly noble.  
Honour without desert is like a painted post without life: or a fantastical idol without a spirit, or a flower without any sent.  
Honour is most famous, when men are borne of gentle parents; rise to live in great dignity; die in glorious liberty; are buried with ensigns of vallure; and leave a memory of their fames and glories to posterity.  
Honour of the world is a mere chance of fortune: but to be truly virtuous, the gift of God, and delight of his Saints.  
Honour is never so out of countenance, as when men of noble eminence descend to base actions, and practise vile conditions.   

Humility.  
Without me, though men Angels be in sight,  
They are but black ones be they ne'er so bright.  
HVmilitie suffereth wrong, though it be enormous, and detaineth us from doing any which is impious: so that, if it be for God's sake, we are glad of the persecution, and humble ourselves to the rod, leaving the revenge to him.  
Humility and love gains the favour of honour; and the necessity of obedience caused the law of allegiance.  
Humility upon comparisons confesseth want of power to be liberal; want of ability ●o be serviceable; want of liberty to visit; want of wealth to recompense; want of judgement to conclude; want of wisdom to determine; want of experience to advise; want of power to advance, and want of favour to bring others in grace.  
Humility cooleth the heat of ambition, and is notwithstanding the stairs to honourable ascending.  
Humility brought salvation to all mankind, and Christ became man, to bring men unto God. By him were the burdened unloaden; the wearied refreshed; the hungry fed; the thirsty quenched; the lame restored; the lepers cleansed; the God of the world riding on an asses colt; the child of grace laid in a manger; the conqueror of hell fled into Egypt; the commander of Angels buffeted on the face; the tamer of devils scourged with rods; the ruler of heaven led away by soldiers; and the saviour of the world cast down into a grave; and all this was done, when in the mould of love, he did melt the law of fear.  
Humility in Christ did the work of his father; and that was to convert sinners, and save the penitent souls.  
Humility rather forgiveth the dissembling and treason of friends, then revengeth the injuries of enemies.  
Humility teacheth us rather to repent for doing of ill, then proudly to boast of doing any good.  
Humility keepeth the heart from swelling too high, as fasting keepeth the body from growing too fat.  
humility is commonly in league with love, and so turneth rough into plain, black into white, bitter to sweet, angry to quiet, malicious to simple, gross to discreet, & the heavy to light.  
Humility taketh in worth many despites, never revengeth injuries, will not murmur at them that anger him, deny them that ask him, resist them that take from him, answer them that reprove him, disgrace them that shame him, nor absent himself from them that send for him.  
Humility teacheth us to pardon friends, & release offenders: but of all things will not suffer any to be proud, thievish, murderers, adulterers, gluttons, malicious, nor blasphemous.  
Humility striveth for no superiority, is not proud of advancement, boasteth not of knowledge, triumpheth not for prevailing; nor insulteth over the dejected.  
Humility pleaseth God, is the gift of God, maketh men fit for God, rejoiceth Angels, afflicteth devils, helpeth men, and preserveth the whole world.   

Hypocrisy.  
I holier seem that each religious rout,  
Like a lean kidney, only fa● without.  
Hypocrisy turneth the prayers of the wicked into sin, when the righteous prevail with God by penitent petitions.  
Hypocrisy makes a corrupt heart show a dissembling countenance: and as a double face maketh a monster in nature; so a double heart makes a devil incarnate.  
Hypocrisy may deceive a good eyesight: for he that sees the face, knows not the heart, as when a man beholds a handsome shoe, yet cannot tell where it wrings, or pincheth him that wears it.  
Hypocrisy & singularity commonly walk together, and discover each other: for in the attire, gesture, countenance, words, and actions, there shall still appear some thing ridiculous, as if nature were forced by some cunning of Art, and the mind restrained from his own bent by filthy deceit.  
Hypocrisy is properly the poison of true religion.  
Hypocrisy is so great an enemy to man's peace with God, that he will pardon the sorrowful convertist before the proud justifier: for he that standeth upon terms of doing well, when he determineth to continue bad, is worse than he that looketh up to heaven, and falleth into some dirty puddle or other.  
Hypocrisy standeth upon terms of practising and fulfilling idle ceremonies for outward vainglory; and leaveth undone all charitable actions and true devotions. Thus did the Pharisees wash their hands, when their hearts were defiled; cast up their eyes to heaven, when their feet were fastened on the earth; went to the Temple to pray, when they devoured widows and orphans at home; knocked & thumped their breasts before the pillars, when their mind was on rapine, avarice, and augmenting their inheritances.  
Hypocrisy doth tell his own secrets to learn out the affairs of other men, and makes you believe she would run away with the Hare, when indeed he determineth to pinch with the hound. Thus are friends betrayed, husbands abused, virgins entrapped, orphancs deceived, masters impoverished, counsels discovered, treasons contined, and above all, God and religion dishonoured.  
Hypocrisy seemeth to ask advise of God's servants, how to proceed in religious courses, or justifiable actions: but if the answer return any thing against their own minds, they repine & follow their own wilful humours.  
Hypocrisy will endure disgraces for advantage, and seem to be humble and submissive, when indeed he lies in wait for opportunity of greater advantage, or sorer revenge.  
Hypocrisy is the Genus or main spring, from whence the riwlets of flattery, cogging, fawning, dissembling, vain-praises, superfluous speeches, & all cunning actions overflow man's natural reason, and even disperseth poison into the veins of well inclined dispositions.  
Hypocrisy takes root in the heart, and so bursteth forth like a growing tree into many several geftures, counterfeit shows, seeming devotion, vain apparitions, wicked deceits, and absurd contrarieties.   

Inuections.  
No one thing in the world brings such a curse,  
As to detract the good, and make bad worse.  
INuections savour of detraction, and both proceed from envy: impair not therefore another man's credit, nor spend on his purse. For the one is his countenance, the other his maintenance.  
Inuections of a venomous tongue, are the ruin of a multitude; as the blasting wind withers the fruit, or unkindly mildews withers the corn.  
Inuections proceeding from jealous anger against horrible transgressions, and impudent sinners, are commendable, and represent sharp corrosives to festered and inveterat sores.  
Inuections that are defamatory without cause or good ground, are diabolical, and took original from the serpents railing on God to the woman; whom he knew well enough, that as soon as ever they should eat of the apple, their eyes should be opened, like Gods, knowing good and evil: and therefore he prohibited them; but indeed, it was to debar them of so excellent a privilege.  
Inuections find great grace with the world; for men's ears do more itch to hear of other men's faults and oversights, then of their virtues.  
Inuections need small oratory: for to rail on a man, bitter words are quickly found; when to commend virtues, the sweetest phrases are hardly believed.  
Inuections are not accepted at all times alike: for in a settled State, libels pass as Pasquil's; but in a time of innovation or confusion, they are dangerous in themselves, and perilous to the author.  
Inuections may be both ways matters of policy, and both ways dangerous; especially in military affairs. Thus did the explorators of the land of Canaan terrify the jews: thus did Caleb and joshua comfort their brethren.  
Inuections are merely wicked, that deprave brave the good, when they merit well; extenuate their worth, when they deserve far better: and of a molehill of imperfections, make a mountain of transgressions. But if he be cursed, that removeth the mark of his neighbour's land: surely, he must needs be accursed, that killeth him olive, and taketh away his good name.  
Injections are so far from the rules of vertu●● that whereas humanity pardons iniurie●, these will not remember good turns; nay, from an ingrateful mind they repine at small ones, and take the best but of duty and necessity.  
Inuections are commonly taken in ill part, & may briefly be defined to be a too too vehement rebuking of others, when we are more faulty ourselves.  
Inuections without cause, are in a fool ridiculous; in a Divine irreligious; in a great man ignominious; in an officer malicious; in a mean man dangerous; in a wise man ungracious; and in all men, unworthy of commendation or allowance. Inuections with cause, must be moderated against superiors; mitigated against inferiors; sparing against equals; and confined within the borders of charity toward all.  
Inuections are unhappy rating, when men shall be told of their faults in public, that may otherwise be reprehended civilly in private: this way good advise doth many times make the wicked worse: and and so the fault remains with the shame; and the very best are rather obstinate, then reclaimed.   

Ignominy.  
The fear of me, diue●●s all gentle minds,  
Though high in state to live like honoured Hinds.  
IGnominy is due to those that hold the place of justice, when Clients are made miserable by the delay of Courts, and partiality of judges.  
Ignominy followeth sudden falls; which if it be from dignity, is the anguish of the heart: from wealth, the grief of the mind: but from 〈◊〉 death of the soul.  
Ignominy & ●●●ll●ame, may well be compared to a glass that is cracked▪ which without great circumspection cannot be preserved, but once broken, can never be recovered.  
Ignominy followeth several men in several sins; and is the more heinous, by how much more their offences are unnatural: as for a Divine to be an hypocrite: a physician mercenary: a rich man a thief: an old man lecherous: a young man impudent: a matron unmannerly: a wife a gadder abroad: a Prince covetous: a noble man proud: a gentleman servile: a scholar ignorant: an officer vainglorious: and a grave man a great talker.  
Ignominy is the shame of dignity, when honour is the grace of virtue.  
Ignominy was so fearful to the Romans, that they have chosen rather to die honourably, then live infamously: nay, many of them merely to avoid shame, and open opprobry, have slain themselves with their own hands.  
Ignominy must be avoided in our lives; as a Gentleman must not consent to dishonourable actions for 〈…〉: no, not poverty itself; or else we cannot prevent it 〈◊〉 death. For he that ●ared to be ● 〈◊〉 traitor, or committer of servile crimes, must look to have his actions registered on record, and his infamy left to posterity.  
Ignominy is no other than a fearful shame for some base and degenerating courses taken in our lives: as when a noble man is avaricious, cruel, uncivell, a receiver of bribes, and scornful: a soldier to beg or pilfer: a gentleman to prove a pander, and such like. In all which, the great man must not presume on his power, nor the mean man be desperate of his poverty.  
Ignominy or reproach done to noble Captains, stir up revenge, and is not pacified without blood. Thus was Narsetes revenged on the Empress Sophia: & many others despited with scorn & taunts, incited to strange courses, to reintegrate their honours. The former story is thus; When Narsetes governed the Western Provices for the Emperor justinian, and had been famous for many noble exploits; his enviers suggested, that he ambitiously sought the Empire: whereupon he was enforced to pass from Rome into Asia; where appearing before the Empress Sophia, she thus taunted and defamed him; Sith thou Narsetes art less than a man, & half a woman, being an Eunuch, I command thee leave the government of the Empire, and get up to weave, where my maidens knit cawls. Which words made so forcible impression, that he changed countenance, the tears broke from his eyes, and his choler thus vented his grief; Serene Princess, I would you should chastise me as a Lady, but not defame me like a woman: It grieves me not so much for that you have said, as the occasion you have given me to make you answer; I therefore presently departed for Italy, but to weave, knit, and frame such a toil, as neither thou mayst comprehend, nor thy husband undo.  
Ignominy is never more aggravated, then when women are cruel, which should be pitiful; nor more deserved, then when subjects are disloyal, who ought to be faithful.  
Ignominy is like an Adder in a path, from whose very sight a man would start back: but not be tainted with the poison upon any condition.  
Ignominy maketh taunts so fearful, that even mean men have answered great Emperors distastingly to save their reputation. As when Alexander the great reproached Cle●nidus the pirate for a thief & rover: It is true great Prince said he, because I rob but with one or two ships, I am therefore defamed; but thou that fillest the Hellespont with mighty navies, art therefore a mighty Emperor, and Monarch of the world. Thus again was the Lady Mary of Padilia reproved for her ambition and treason, when the commons revolted in time of Charles the 5. Emperor in Spain. If histories deceive us not, saith the author, Mamea was proud: Medea cruel: Martia envious: Popilia unchaste: Myrrha malicious: and Domiti● rash: But I have read of none that hath been disloyal and a traitress, but your Ladyship.  
Ignominy is worse than blows: for they punish but for a time, or at most our life time; but shame and reproach continueth after death: yea, maketh our posterity dishonourable by our vile conditions, or base proceed.   

Idleness.  
With monstrous births I commonly do burst  
Of shame, diseases, penury, and lust.  
Idleness will rather beg, than wo●ke, and then correction is needful: but when the rich will starve the poor, the plague is a good scourge of a Commonwealth.  
Idleness is an enemy to Honour, and sloth bringeth pride to poverty.  
Idleness cares for nothing, maketh men graceless, and joined with sloth, quickly witless; as jealousy increaseth madness.  
Idleness is the ground of ignorance, and a fool is the scorn of reason: but exercise maketh the fallow field fruitful, and a good wit pleasant and plentiful.  
Idleness again is the sister of doltishness, both enemies to Art: whereas exercise, conference, & experience make both art and wit to yield forth fruit & exornation. Idleness is cause of laziness, diseases, corruption of blood, & dulls the spirit, which peradventure by nature would produce commendable effects: but weariness may come of weakness and great labour, and then rest and idleness is a refreshing to nature, and recovery of strength.  
Idleness worketh contraries against kind: for commonly idle men sleep a days, and walk a nights: but woe be unto them that make day night, and night day; for questionless they cannot prevent poverty.  
Idleness is called the grave of the living, & was so odious amongst the Persians, that to avoid idleness they would whittle sticks, or rip the seams of their coats, to ●end and sow them again.  
Idleness is a privation of goodness, and it is ill to do nothing, worse to do bad, and worst of all never to repent and amend.  
Idleness maketh a fool miserable, when travel maketh a wise man honourable.  
Idle men amongst the Philosophers were banished, the covetous hated, the traitors hanged alive, the vicious were buried, and the lascivious were whipped.  
Idle Bees gather no honey, and so become drones to rob the hive: thus are pampered jades unapt to travel, and lazy rogues unwilling to work.  
Idleness is to be hated as unprofitable, and wickedness to be abhorred as damnable.  
Idleness causeth sleep out of season, which must be avoided: for sleep is a kind of death, and therefore so much as you take from sleep, you add unto your life.  
Idleness is the mother of poverty, the rust of reason, the enemy of health, the spring of malice, and the fountain of vices: whereas labour is the improver of wealth, the preserver of health, the andidote of vice, the seed of virtue, the mistress of experience, as experience is of art, and art of wit and delight.  
Idleness may be excusable in gross and fat men; yet joseph Bet●ssi being asked, what a fat man did, who stood sweeting in the sun, answered, that he was either trying of suet, or warming of water.  
Idle shepherds makes the Wolf shi●e wool.  
Idleness knows not where to bestow itself, nor how to employ the time: but when wakeful & working villainy makes a cloak of honesty, God is dishonoured, and God's nature abused.  
Idleness never preferreth to honour, wit is not challenged by inheritance, wisdom cometh not from ancestors, nor can we leave virtue to our posterity, except by example and imitation.  
Idleness boasteth of sleep, as if it were a praise to live at ease: but a great sleeper shall go in a ragged coat.  
Idleness many times begets frenzy, and then the lunatic and frantic are full of mischief, which cannot be avoided, but by industry and good endeavours.  
Idleness sleeps out the morning, to the loss of the whole day: but the night watches are the body's weakness, and immoderate sloth, the poison of health.  
Idleness is hateful; yet better lie still, then go about an ill business: and better be asleep, then awake to do villainy.  
Idleness is easy to a corrupt mind; yet willing labour makes the task more pleasing, and when all is done, no goodness can come by the ease of laziness, whereas great matters are compassed by industrious endeavours.  
Idleness makes men nasty slovens, loathsome and unwholesome; as women out of coives, pride, and folly, become ridiculously fine.   

Kings.  
We Gods on earth are still enstiled; what then?  
We should fly pride, sith we must die like men.  
KIngs as they be gracious and worthy of their sceptres, are God's Lieutenants, and so they make Nobles virtuous, Officers just, judges upright, Lawyers perfect, Preachers zealous, Merchants industrious, the Citizen honest, the Countryman laborious, the Scholar studious, the Soldier vigilant, all estates orderly dutiful, and the whole land peaceable and plentiful.  
King's have glory through wisdom and increase of happiness, by the loyalty of the subject, and the confederacy of foreign Princes.  
King's crowns seem glorious, but the burden of them is heavy: for they bring more cares, than their heads have hairs.  
King's confederate themselves by divine wisdom and counsel, but civil discord is a work of the devil.  
King's maintain not their maiestly by big looks, but by wise counsels, and reserved carriages, nor magnanimity consis●eth in high words: but in bountiful and royal deeds.  
Kings that are gracious, make the state beautiful and sure, as castles well fortified the indwellers secure.  
King's love high flying Hawks: but if they stoop to the Lure, they are the better manned.  
King's wear rich Diamonds as jewels in their hats; but a gracious Queen is a jewel in his heart, and wise counsel a iem at his ear.  
Kings that are good; are called gods: but those that are wicked go to the devil for all their titles.  
King's are Gods Lieutenants upon Earth; where if the Officers be not Saints, the Devil will creep into their companies.  
King's hearts are in the hands of God, how ever the heart of the Kingdom is in the hand of the King.  
King's courts are best for favourites; yet such as be young and unexperienced may suppose it a pleasure, as the wars are a bravery to those that are ignorant.  
King's must take heed of violence, or outrageous actions: for Dionysius hearing that his son had deflowered a virgin of honour, caused him to be brought before him, and in great anger rebuked him; ask if ever his father did the like? to which his son answered? No? For you had not a King to your Father; nor quoth he shalt thou have a King to thy son, if thou use these vild actions.  
Kings (after Alexander the Great his opinion and answer to one, which demanded how he came by his Monarchy;) maintain their estates by counsel, eloquence, martial discipline, and courteous liberality.  
King's are more glorious in their wise and virtuous government, then in their sumptuous palaces: but above all their mercy shows a divine spirit.  
King's are blessed when God chooseth them for his servants, and the Kingdoms are blessed when such a King is chosen over them.  
King's can neither endure comparisons, though the subject should excel in some enriching quality; nor contestings, though they are in the wrong themselves.  
King's have sceptres & swords, the one their subjects, the other for enemies, and both for the honour of judgement, and ornament of majesty.  
King's fight for kingdoms, make a valiant conquest: but he that fighteth for his conscience, makes a heavenly victory.  
King's come to ruin by private profit, inward hatred, and civil war.  
King's keep their Crowns by arms, and preserve their kingdoms by government, in both labour and art must make a league.  
Kings that get their Crowns by the sword, enamel them in blood: but possessed with peace, they are brighter than a Diamond.  
King's are Masters in their own Kingdoms; but every servant shall be their fellows in the kingdom of heaven.  
Kings that flourish, are the beauty of the Earth, as Courts that flourish, are the beauty of a kingdom.  
King's may not be abused in their titles, nor God profaned in his name: nay, to conclude; you must not think evil of the King in your heart, no● practice against him, be he never so wicked.   

Knowledge.  
The world might starve, except I make the feast  
And man by me doth differ from the beast.  
KNowledge & understanding join hands with virtue and industry, to crown the life with wealth and honour: so that by them four men of base parentage have come to place of high pre-eminency.  
Knowledge hath an ear, wisdom an eye, truth a tongue, and virtue a heart, which heareth sound, seethe clearly, speaketh wisely, and thinketh heavenly.  
Knowledge is like a tree, whose root is in a reposed heart, the blossoms are eloquent words, and fruit worthy and commendable actions.  
Knowledge teacheth how well to live, not how long: the one wicked men commonly desire, the other good men only attain.  
Knowledge makes a Prince majestical in his Kingdom, and the care of Counsellors is the key of the Commonwealth: for thus are foreign affairs discovered, and home 〈…〉: and as for the 〈◊〉 and flourishing of a nation, it can no way be established, except all men know and understand one another in those places▪ wherein they act the History of then lives.  
Knowledge sets the 〈◊〉 working, and labour is the instrument of understanding.  
Knowledge removes passion, and makes virtue predominant ●uer folly; so that her persuasion is both sweet and powerful with the auditory.  
Knowledge preventeth a mischief before it come▪ when hadiwist sees it not, till it is past and gone: puts on the helmet after the head is broken, and shuts the slable door when the steed is stolen.  
Knowing much, and doing little, is laziness: but to have much, and give little, is mise●●: 〈…〉 action is the life of knowledge, as good works is the fruit of faith.  
Knowledge taketh instruction of occasion, and circumstances help knowledge to a method in proceeding: but of all things, the end must be first foreseen, and then the means applied in their due time.  
Knowledge in the wisest m●n is troubled, yea, tormented with the lusts of the fl●sh, the temptations of the devil, the treason of enemies, and the importunity of friends: In all which, though we know what we ought to do, yet we practise the contrary, and take part against knowledge with our wicked affections.  
Knowledge is graveled about the secrets of the soul, because God hath framed it after his own image, and no man can tell what God is by description.  
Knowledge directed all your Philosophers, and learned men in their exemplary learning, especially such as studied divine matters, whereupon Thales Milesius hath taught us, that the most ancient of all things was God, for that he was always: the most beautiful thing, the world: for that it was the work of God: the most capable, was place, because it comprehended all other things; the most profitable, hope: for that all other things gone, it only remained; the best thing virtue, because without her, there could no good be spoken off; the most swift, the mind of man; for in an instant it runneth through the world; the most forcible, necessity, because it goes beyond all other actions, and accidents: the most easy, to give counsel to other: the most hard, for a man to know himself: and most wise, Time: for that it followeth, and observeth all things.  
Knowledge more delighteth in the food of the spirit, than the body: Whereupon Charles the 4. Emperor, entering one day into the school of prague, and there staying more than four hours, to hear the disputations of excellent scholars; was told by some of his Lords, that it was time to go to supper: whereupon he replied, Ye that love your bellies, get you to your victuals; for I am better pleased thus to increase my knowledge with these disputations, than any other refections.  
Knowledge teacheth us, that books are faithful counsellors: for Alphonsus of Arragon was wont to say, that without fear, envy, flattery, hope of reward, or any other passion whatsoever, they did faithfully tell him whatsoever he demanded. And Cicero called them dearly beloved books, a pleasant household: for if he would, they would talk with him, if not, they were silent at his commandment: they were nigh him without importunity, neither rash, cruel, ravening, nor malicious: but every way affording satisfaction.  
Knowledge most deceiveth a man, when he is proud of his own conceit, and so groweth to self-love: whereby he starteth aside before he come to true knowledge indeed.  
Knowledge doth not consist in much reading, but in judicious observation, and orderly conceiving, how to adopt, what he reads, to good purpose and use when he shall have occasion.  
Knowledge teacheth men both secrets of Art, and wonders of Nature. By it amongst others you may observe, that these three things are most firm in their operations, suspicion, wind, and loyalty: the first, where it once entereth, never parteth: the second, never entereth, where it cannot get out: and the third, where it once goeth away, it never returneth.  
Knowledge leadeth to virtue, virtue to estimation, estimation to honour, honour to observation, observation to love, love to heaven; and these be the steps of the ladder of life.  
Knowledge instructeth thus far of the soul; that the soul being always one & the same, by her qualities and powers assumeth diverse different titles; as a spirit, whereby we contemplate; a sense, whereby we see, and feel; a mind, whereby we conceive; a knowledge, whereby we understand; a reason, whereby we discern; a will, whereby we consent; a memory, whereby we record; & an essence, whereby we live: and all these are but one soul.  
Knowledge of Philosophy is a good study; but a man must beware, least in seeking for gold, he lose not his silver. For Alchumistrie is rather a knavery, than a knowledge.  
Knowledge discovers the errors of ancient writings, & present experience fears not in many things to go clean contrary, and as it were flat against the face of antiquity.  
Knowledge teacheth a Gardener to cull the weeds from the wholesome herbs: the husbandman to till & plough his seasons: the Physician to decipher the operation of simples: the Artificer to fashion his work to the best forms, and with the best advantages: and all estates sexes & degrees, perfection in the works of their callings.  
Knowledge of a man's self only makes a man wise, how ever his books teach him the knowledge of many other things.   

Knavery.  
All feasts and companies I do frequent,  
But best I far among the innocent.  
Knavery makes men seem good, which are not: but at last in deceiving others, they deceive themselves.  
Knaves and Panders are the venom of a Court, parasites and flatterers the poison of a Prince; brokers and usurers the cormorants of a city, and cozeners and coney catchers, the undoing of the country.  
Knavery sometimes gains credit by chance, as cunning without learning: but yet the seed that is sown by knavery, for the most part makes an unhappy harvest.  
Knavery makes the heart false, and a face of brass to blush at nothing, and outface any thing.  
Knaves are impudent, as fools be importunate: both a grief to the honest, and trouble to the wise.  
Knavery boasteth of shifting wit, and yet endeth with beggary; while a virtuous heart is full of grace, and either obtaineth temporal blessings, or is contented with that which it hath.  
Knavery is mere fraud & mockery of friendship, when under colour of love and kindness, a man either discovers his friend's secrets, or worketh upon his estate, or makes way to entice and obtain his wife, or deceiveth the trust committed unto him, or leaveth him in misfortunes, or indeed maketh a dissimuled show of love, and falleth back when there is a trial to be made.  
Knaves in their knaveries, are like swine that are wallowing in foul and filthy places, who not only bedurty themselves, but raise a stink to trouble others.  
Knavery makes the Officer take bribes, the Lawyer plead in a wrong matter, the wife to cuckold her husband, the Merchant to play h●r querout when he need not; the citizen use false measures and weights, and every tradesman to use his peculiar deceits, the Mercer to mingle mice turds with his pepper, the Artificer to loiter, the countryman to water his corn, to make it weigh heavy, the ploughman to make his furrows too shallow, and all men to abuse themselves, and cozen other in their calling.  
Knavery is an overcunning of wit and craft, which hath twenty tricks to cozen others; but at the last, of all others coseneth the author most. Yet an idiot is a disgrace to nature, and is neither profitable to himself or any other.  
Knavery of one man troubleth a whole town. For as the winds do make the seas to work, which now do toss, now sink the boat: so when knaves practise their intended plot, the trouble or mischief lights on some man's pate.  
Knavery is an instrument out of the devils budget, and serveth for as many purposes, as his workman will apply it unto: It is never idle, and yet not well employed: it is ever busy, but deserveth little thanks for his labour.  
Knavery still tendeth to deceit, and yet is sometimes caught in its own craft: for a fox seeing a cock sitting upon a tree, called to him with these words; Good morrow cousin, 〈◊〉 tell you good news▪ There is a great peace made amongst all the living creatures of the world, so that none may offend another; therefore I prithee come down, and let us talk a little merrily together of this world. Indeed said the cock, these are good news; but what 〈◊〉 those two dogs, that come with open mouth toward thee? Whereat the fox in a fear starting, and looking behind him, stayed a little. Why how now, quoth the cock; if the news be true, why fear you the dogs? O, quoth the fox, I believe the dogs have not heard of it, etc. But by this means, his knavery was detected, and he went without his prey.  
Knavery makes a villain laugh even going to hanging, and as we say, break a jest of the gallows: but an honest heart finds matter of grief and displeasure, at every offence of God and his neighbour.  
knaves can do great evil out of a little wit, when honest men can do little good wanting wealth.  
Knavery is commonly either in wicked words, or villainous actions: yet sometimes sullen silence dissembles, when most mischief is a working.  
Knavery is the cause why the wicked are flattered, and the good depraved. The devil sets both on work, and he will pay them their wages.   

Laws.  
All Nations live in order, peace and right  
When laws do rule, & sway an arm of might.  
Laws make treason like the eyes of a Cockatrice, which kill, if they espy us first with their venom: but are killed, if we discover it in his poison.  
Laws make a sword the servant of justice, and a sceptre the instrument of mercy; & as justice must be showed to the reprobate; so must mercy extend to the penitent.  
Laws in misgoverned Commonwealths are compared to cobwebs, through which the great flies break well enough & escape, when the little ones are caught and entangled.  
●awes were first made for want of love▪ so that a Realm without justice is the harbour of unrighteousness.  
Laws, or if you will, going to law, require both charge and travail; but miserable is that breath, which is sold to injustice for money, and terrible is that travail that undoes the Master.  
Laws are broken by scorn, and custom: as for the fools excuse ignorance, however it may go currant, when favour admits it, it is no plea against the fault, or the penalty.  
Laws that are commanded by God, are to be obeyed before such as are commanded by men; and thou shall find it better to go to prison, then to hell.  
Laws are like a pair of tarriers; and he that enters into them, is like the treading in a Maze, who goeth in with ease, & out with labour. Or if you will, the fellow in the horn; who leapeth lustily into the great end, but is squeezed at the going out of the small.  
Laws are made to terrify offenders, as Surgeons use burning irons to festered 〈◊〉 and although a sharp knife cuts quickly off, yet now and then the violenc● is flayed, when it meets 〈…〉  
●awes are ridiculous without execution, but an upright conscience fear●s neither one, nor other, no more than a sound man fears the Surgeon.  
Laws that are quickly dispatched are the suitors lubilee: as a fortunate voyage makes the Merchant's holiday.  
Laws of all Nations and Kingdoms are reduced from three laws; the law of Nature, which is governed by reason, when a man doth that to another, which he would ha●e done unto himself; the law of Nations, which are sometimes framed by opinion, when Kings and Commonwealths make ordinances for themselves & people; and the law of Custom, when an use or rite by little and little is brought in amongst the people, which dependeth upon the well or evil observing the same, etc.  
Laws are infinite, but they unite the people in peace and concord, which otherwise, would soon fa●l a- 〈…〉 sheaf of arrows is quickly broken one by one, when the bundle is untied 〈…〉 the people of Commonwealths & kingdoms not united in love and obedience to their laws.   

Lechery.  
When lust doth master reason, man's a beast  
Raging in sin; most loathsome at the least.  
LEchery is love abused in carnal delight: and as scoffs are the superfluity of wit, scabs of humours; so is lust of desires.  
Lechery is a filthiness belonging only to men: for they against kind, and times, abuse both themselves and others without any respect; whereas beasts are limited by nature: and however they rage in their seasons, yet are they moderate when the heat is past, especially the female, & will not abuse one another in an unnatural or unseasonable sort.  
Lechery is an inward infection; for all other sins are without the body, but this is an offence against a man's own body.  
Lechery is a filthiness of such beastly variety, that men may sin with men, women with women: man may sin by himself, by and with his own wife, with beasts in abominable prostitutions: with their own bloods and kindred in incestuous manner: with other men's wives in adulterous copulation: with all sorts in filthy licentiousness: and in all, both abuse GOD, and confound themselves in body and soul.  
Lechery corrupted the uprightness of Lot, weakened the strength of Samson, befoolled the wit of Solomon, profaned the holiness of David, confounded the peace of Israel, & brought a curse on Baal Peor for seducing the jews.  
Lechery weakeneth the body, shorteneth the life, corrupts the mind, impoverisheth the state, infameth the credit, dulleth the understanding, dampeth the heart, and damneth the soul.  
Lechery is so fearful a temptation, that as a Father of the Church writes, Paul was stung with the love of a virgin, which followed him in the service of Christianity: how then can a man be safe alone with a bad woman, but he shall fall into the snare of the devil. And if the choice Apostles have entered this combat of concupiscence, how shall worldly men, and obscene livers prevail in the same?  
Lechery, after Aristotle and other Philosophers, is the ruin of the body, the abridgement of life, the corruption of virtue, the breach of the law, and the effeminating of manhood.  
Lechery named the first whore, made the first ●●ckold, bribed the first bawd, and bred the first bastard.  
Lechery was begot by ease and idleness, is maintained by pride and wantonness, decay by want and weakness, and dies in shame and filthiness.  
Lechery is an enemy to virginity, the death of honesty, the breach of amity, and the nurse of iniquity.  
Lechery is remedied with fasting, and the body tamed with exercise: and if a man would be continent, he must avoid the occasions, and means of the act.  
Lechery is naturally attended with shame and fear: for the violentest man in his ragingest heat, would be loath to be seen, and afraid to be known in such an unlawful action.  
Lechery will prove an unprofitable plea in God's law: for if he could not be excused, that said, he had married a wife, and therefore could not come; he cannot be excused that is with a whore, and therefore will not come.  
Lechery makes age dote, youth mad, a servant a commander, a free man a slave, a fool civil, a woman impudent, a valiant man temperate, a coward valiant, a beast fond, and a tiger mild.  
Lechery breeds a painful pleasure, a woeful repentance, a miserable delight, and hellish reward.  
Lechery is in plain terms extreme lust, unlawful love, brutish desires, beastly wantonness, and the itch or scab of old concupiscence: so that when a lascivious man hath as it were no ability to sin, yet the polluted heart hath a good will to be sinning.  
Lechery ravished Dina; deceived juda with Tham●r; destroyed Gomorrah; traduced Ammon; murdered Vriah; wrought folly in Israel; and brought fiery serpents into the host.   

love.  
O● love alone depends God's royal law;  
That is, when love of God doth stand in awe.  
Love breeds awful subjection, and willing obedience, without murmuring or questioning.  
Love is a hidden fire, a pleasing wound, a sweet poison, a bitter sweet, a delightful disease, a pleasant punishment, a flattering death.  
Love which is unhonest, ends in a thousand sorrows and travails: for many times, if the woman do not dissemble, play false, ●nd impoversh one; yet do men become wounded, watched, abhorred, flouted, defamed, and bepilled.  
Love of Princes glads the heart of the subjects; and when the reward of virtue is not delayed, then is virtue proud of good government.  
●oue is the joy of the heart, as faith is the salve of the soul.  
Love of many, like a divided flame or stream is weakened by division; but he that loves not at all, is of a strange condition and cold constitution.  
Love can sometimes yield no reason even in sensible men; as hate no measure in an enraged humour.  
Love maketh a man handsome, that peradventure cannot reach to pride, and teacheth him civility, that otherwise wanteth common humanity.  
Love breedeth melancholy, and melancholy requires solitariness; and solitariness setteth the thoughts on work: but wisdom preventeth the mischief, and maketh exercise a dispeller of wantonness.  
Love is commonly both praised and possessed by constancy; but fear doth frustrate all desire, and is indeed loves only enemy.  
Love is in his glory, when it is enamoured on virtue: but where beauty bewitcheth reason, there is a base, and (usually) an unlucky passion.  
Love hath a language in silence, which is rather seen in action, than protestation.  
love thy wife as thyself; thy children as of thyself; thy friend next to thyself; but GOD above thyself.  
Love trusteth our wives with life, our friends with our goods, our kindred with our liberty, the commonwealth with our honour, and the Divines with our souls: but God is to be trusted in all, & over all.  
Love, that makes one's head a cushion for his Mistress feet, shows that he finds more force in her eyes, then in his own● heart.  
Love with jealousy and a mad man, are cousin germans in understanding: for questionless love is a madness, and then had Bedlam need to be a great house: for he that never was in that predicament, is either blind, or babish.  
Love, and the cough, and a woman with child, can hardly be concealed.  
Love is happy, where eyes speak, heart's answer, and faith is firm.  
Lovers that are eager and affectionate, are like fight hens, who in hope of victory think they have spurs on their heels.  
Love that is wanton, breeds but loss of time, and malicious humours bring the soul to destruction.  
Love not without a cause, and leave not a sure hold: for affection may be deceived, and fortune is faithless.  
Love is painted like a Chimaera, which was a monster according to Fulgentius, with three heads: the fist a Lion; the second a Goat; the third a serpent: signifying, that love was fierce and proud as a Lion in the beginning, libidinous and luxurious like a Goat in the midst; and in the end, full of poison like a Serpent.  
Love of goodness gins in the loathing of evil, as the declining from good breeds inclination to ill: but both good and ill cannot agree in a godly soul.  
Love hath not her perfect objects or best conditions, if men love the world, which is so full of deceitful flatteries; or their own humours, which draw men into many dangers; or themselves more than their neighbours; or God not more than themselves.  
Love relieveth the miserable, and sendeth souls to heaven; maketh the beauty of the Church to shine; and taking the name and effect of charity, is the pathway to salvation.  
Love is not love but sorrow, not mirth but displeasure, not ●aste but torment, not recreation but confusion, when in the enamoured, there is not youth, liberty, and liberality.  
Love, according to the world, instructeth young men to serve; the liberal to spend; the patiented to suffer; the discreet to have skill to talk; the secret to keep silence; the faithful to gratify; and the valiant to persever.  
Love the Bee for her honey, and allow her a good hive: but trouble not her labours, lest her sting be unpleasant.  
Love is seen even in creatures void of reason: for the Pelican makes her breast bleed, yea sometimes to death to feed her young; and the Stork is not unkind to feed her old one in age.  
Love, of all passions is the sweetest, and treason of all villainy is the vildest.  
Love in youth, is full of kindness: in age, full of trouble: in folly, full of vanity: in jealous, full of frenzy: and in necessity, full o● misery.  
Love was an old nothing to exercise wit in idleness: and is now a new nothing to feed ●olly with imagination.  
Love is begotten by the eyes, bred in the brains, walks in the tongue, grows with the flesh, and dies in an humour.  
Love doth trouble wit, hinder Art, hurt nature, disgrace reason, lose time, spoil substance, cross wisdom, serve folly, weaken strength, submit to beauty, and abase honour.  
Love is will's darling, patience trial, passions torture, the pleasure of melancholy, the play of madness, the delight of varieties, and the deviser of vanities.  
Love is the virgins crack; the widows cros●e; the bachelors bane; the married man's purgatory; the young man's misery; and the ageds consumption: a feigned god; an idle fancy; a kind of fury; & in some, a frenzy.  
Love is the abuse of learning; the ground of envy; the stirrer of wrath; the cause of mischief; the disquiet of the mind▪ the distracter of the wit; the disturber of the senses; and destruction of the whole man.   

Liberty.  
I rather had abroad myself engage,  
Then with the Lark live in a golden cage.  
LIberty is such a privilege of nature, that the bird had rather fly in the open fields, then sing in a silver cage, or princely banqueting house: from which even with gladness, if an escape can be made, she flieth away.  
Liberty hath been so precious even amongst Cities and Countries, that many of them have destroyed themselves, rather than be subject to their conquering enemies. Witness Numantia, who from her ancient original of Greeks, and imitation of their honourable maintaining their liberty, set fire of all they had, and after killed one another.  
Liberty is so sweet a delight, that it hath made kingdoms forsworn, and Princes break their vows, which necessity enforced: witness all the tributes that France, England, Denmark, and other Countries have paid to one another: and for which whole Armies have been levied, battles fought, thousands slaughtered, Cities devasted, Countries overrun, and people brought to ruin; and all to maintains their liberty.  
Liberty hath caused many rebellions, and taught great Princes admirable lessons of magnanimity. For when Zenobia Queen of Palmira had lost her husband Odenatus, she raised wars in Syria against the Romans to maintain her liberty: but at last, overcome by Aurelianus the Emperor, and carried in triumph to Rom●, she there died in sorrow for the loss of her liberty.  
Liberty is a bewitching pleasure; for it bringeth us to poverty: for rather the● we will take pains, or serve in some honourable attendancy, we will be idle, as vagabonds, and abuse liberty in wicked and abominable lives.  
Liberty is cause of all disorder: for if the licentious be not restrained by law, & terrified from offending by punishment, and detained in obedience by denials of liberty; they would run at random to all vices: and set open a larger field of intemperancy.  
Liberty is the mother of wantonness; and therefore as in a Citi● there be many watches, Courts of guard, gates defended, rounds walking, and Sentinels standing to keep men within their houses at unseasonable times: so in the liberty of our lives, there be diverse virtues to suppress our rebellious thoughts, and as it were, put in prison our impious cruptions of frailty.  
Liberty many times proceedeth from honourable respects, and causeth loss of life before loss of reputation: as in the story of Sopho●isba may appear; whom when Masinissa had promised Scipio to deliver into his hands: because he would perform his word, and defend her glory from captivity, he caused her to poison herself; and so rendered the dead body to the Romans.  
Liberty is the jewel of life, and comfort of our very souls. For if we be free, it makes us the Lords servants: and if we be servants, it advanceth us to be the Lords freemen: so still we must be at liberty from sin, to avoid the servitude of Hell.  
Liberty is a good mother of many bad children: for sloth, idleness, licentiousness, vanity, wantonness, abuse of time, poverty, and wants are many times the birth of her travels, and become monsters in the world through the abuse of liberty.  
Libert●e in a young man is as dangerous as lascivious talk to an arborous virgin, for both tend to destruction, and without special graces there is no prevention of ruin. Liberty makes the dear leap●, the horse neigh, the calf skip, the lamb● play, th● coney ●risk, the dog wag his tail, the ●ouirrell gambol, the ape mount the trees▪ and all creatures rejoice for this benefit of nature.   

Merchant.  
I am (if royal) of that dignit●●,  
As bright, by right, makes my posterity.  
MErchant is a worthy commonwealths man, for how ever private commodity may transport him beyond his own bounds: yet the public good is many ways augmented by mutual commerce, foreign trading, exploration of countries, knowledge of languages, increase of navigation, instruction and mustering of seamen, diversity of intelligences, and prevention of foreign treasons.  
Merchant is only traduced in this, that the hope of wealth is his principal object whereby profit may arise, which is not usually attained without corruption of heart, deceitful protestations, vain promises, idle oaths, paltry lies, peddling deceit, simple denials, palpable leaving his friend, and in famous abuse of charity.  
Merchant must be cunning in divers arts, nay: need both learning and judgement, especially Arithmetic, Cosmography, morality, Rhetoric, understanding to make use of time, and place, and skill in his profession to know what is cheap to be bought abroad, and dearly sold at home? where ready money serves the turn, and exchange of commodity supplies the want, how he shall be entertained, how long, and how many times welcomed, because in some places they are tied to precepts, and limited to proclamations.  
Merchant is no common freeman over the world, as we suppose: for every country hath her several restraints, he that travels in the East, may not go into the straits, he that goes into India, cannot trade into Turkey, not he that sends to Turkey have business in Stood, or other places of our principal marts, except he be free of those companies, and have served accordingly in his prenticeship.  
Merchant is a civil and conversable man, rich in money, delicate in apparel dainty in diet, sumptuous in furniture, eloquent in discourse, secret in his business, careful in his losses, watchful for his profit, and above all, sparing in his lending of money. Merchant continuing his estate, may settle his fortune, and augment his credit: but if he once turn Gentleman before his time, he is like a gamester that plales at a game he knows not for a great deal of money: wherein I will give you only one reason, whereas before he employed his time to get wealth, he now spends it in consuming his substance: and whereas before he remained in his own element, and so had some lustre, he now is counted but an intruder, and purchaseth only vanitie.  
Merchant committeth this error in his native opinion to speak ●uill of Gentlemen, when all that he labours for, is to be esteemed so, or at least to leave his son so, both in name and liberty.  
Merchant is a substantial commonwealths man, how ever some pedlary fellows, and paltrey brokers have abused the title.  
Merchant must take heed of keeping his word and credit: for if he fail at his days, and absent himself from the common place of intercourse, as we call it the Burse, let him be never so rich, he looseth a good opinion, and hazardeth his reputation for ever.   

man..  
A little world I am, and all control.  
As God's vicegerent, but the inward soul.  
MAn seeming wise, and is not, is no better than a fool: and he that is wise, and seems not: is a flower without a scent.  
Man though never such a dwarf grows not on the highest hill: or never so tall, looseth any thing in the lowest valley.  
Men (as Astrologers do dream) do receive qualities according to the condition of the planets under which they are borne as from Saturn a man hath understanding, from jupiter strength and honour, from Mars courage, from the Sun virtue, from Venus' motion, from Mercury sharpness of wit, and from the Moon seed of generation: the Physicians again agree, that man in his creation receiveth his spirit from the Sun, his body from the Moo●e, his blood from Mars, his wit from Mercury, his desire from jupiter, his voluptuousness from Venus, and his humours from Saturn.  
Man that liveth by love, and dieth in faith: findeth in his soul the everlasting comfort of both.  
Man is subject to such blindness of mind, that he will fast, pray, and take pains for a momentary pleasure, but will do neither for the true and heavenly pleasure.  
Man that is carnal, persecuteth the spiritual, through ignorance or Envy: but the spiritual man pardoneth the carnal through wisdom and mercy.  
Man pleaseth his stomach in nothing so well, as in meat digested: nor his soul as in God's word truly belee●ed.  
Man and his ages are described by the four times of the year: as the spring his infancy, the summer youth, the harvest manhood, and the winter old age.  
Man was form without Paradise, yet had he the name of superior: Eva was framed in Paradise, that had the name of inferior: so it is not the place, but the perfection, that giveth the title to nobleness.  
Man is the image of God, the choice creature of his love, the commander of all creatures the lobourer of the earth, the observer of nature the devicer of forms, and the student of grace.  
Man is the lesser world, the pilgrim of the earth, the traveler to heaven, the honour of reason, the wonder of nature, the joy of Angels, and the jewel of heaven.  
Woman is the female of man, the second creature, the care of time, the trouble of reason, the exercise of patience, the strength of will, the weakness of understanding, the increase of numbers, the delight of vanity, the pride of beauty, the abuse of love▪ the breeder of jealousy, and the deceit of trust.  
Man being subject to passion, will quickly overthrow his understanding, if he do not refrain by reason, so that even worldly love, wherein the best men are overreached, will turn to displeasure without manly restraint, and orderly remedies, which are absence and employment.  
Man of himself can do no good, though he seem to commend all the creatures in world.   

Modesty.  
I grace the graceless; but, the virtuous, I  
Make like abstracted virtue in the eye.  
Modesty makes the countenance of ● woman gracious, her eye piercing, and her looks amorous: but a dead eye, and dull spirit, are, if not odious, yet at lest lovelesse.  
Modesty will never ●●dure obscene or filthy speeches: for however the lips of wantoness will run riot to please themselves; yet doth modesty restrain them from impudent discourses, and undecent behaviours.  
Modosty restraineth men from a greedy desire of vainglory, and cannot endure any palpable and gross flattery to men's faces.  
Modesty keepeth women from going abroad; when they are abroad, from entering into any infamous & notorious places when they come into such by compulsion, or necessity of time or company, from giving example of any riot, and uncivell behaviour: and when the company is overseen in either, from tarrying in the same, or forbearing the like excess, as if they took no pleasure therein.  
Modesty is even an ornament in Princes; which made Alphonsus' King of Naples the wonder of his time for many gracious actions; especially when a Gentleman of ●●ples upon an injury done unto him by a great officer, which he could not revenge, fell into a frenzy: wherein he having passed many idle actions like a lunatic, he was further subject to the noble man's envy. Whereupon, he came one day to the King to beg the government of the Castle which the Gent: had; alleging it was not fit for a mad man to have any possession of lands or castles. But the worthy Prince most modestly answered, Alas, thy request is unreasonable; for if God have laid his punishment upon him for his sins, to distemper a little his brains, wouldst thou have me play the devil, without offence, to take away his goods and honours, & so drive him quite out of his wits? No, I will not add unto his affliction.  
Modesty is the daughter of Nurture: and however sometimes it proveth the cunning of nature, when a lascivious woman would appear honest and religious; yet questionless, it hideth the fault, and excuseth the imperfection: so that she passeth without public condemnation, and infamous opprobry.  
Modesty will not justify unhonest actions; so that however we are driven by nature to undue courses, yet doth modes●●e restrain us from the publication and impudent defence of infamous abuses.  
Modesty shutteth a young man's lips, & encloseth a wantoness eyes: so that he will not talk filthy, nor she look lasciviously.  
Modesty keepeth a wise man from scorning ● fool; the learned from triumphing over the ignorant; an enemy from insulting over another's misery; a valiant soldier from disgracing a weak courage; a rich man from up-braiding a beggar; and all degrees from vainglorious appearances.  
Modesty fleeth from the conversation of the lascivious, and avoideth the occasion of incontinency; so that though men do amiss, yet in the sildomnes, and civel demeanour, a pardon before hand is granted, and no man can judge by the outward show.  
Modesty apparrelleth in comeliness, however the heart is wrapped in wantonness.   

Money.  
To make or mar men, I will vnder●abe;  
For as they use me, them I'll mar or make.  
MOney, or if you will riches, (for so remember, that this word shall stand for both, yea for all) augmenteth the pleasures of life: but the joy of the godly is in such objects and pleasures, as cause contempt of all worldly wealth.  
Money maketh a man a slave, if he make not a slave of it; and when it hath done, it will be gone, we know not when, nor to whom.  
Money employed to necessary uses, & good purposes, brings comfort to our consciences; but hoardward up, is infectious, & will witness against us.  
Money breeds not so many inconveniences in the want, as in the bad employment; even as there is less hurt in the want of wit, then in the ill employing of it. But the want of honesty and grace (which is the only true treasure, that cannot be abused, but makes men immortal if it be well employed) is a greater want, and more lamentable loss, then either of both.  
Money and wit doth many wonders in the world; but the virtuous and faithful are gracious with God, and shall be glorious with him in the world to come.  
Money is the Monarch of the world; the maintenance of pride; the nurse of covetousness; the steward of Lechery; the sour of ●edition; the cause of war; the sinews of war; and the overthrow both of City and Country.  
Money is the gluttonous purveyor, the drunkard's cupbearer, the thieves tempter, and the hangman's master.  
Money is the misguider of wit, the corrupter of conscience, the blinder of reason, the overthrower of honour, the usurers God, the poor man's oppression, the Lawyer's hope, and the labourer's hire.  
Money doth good to few, hurt to many; pulls down Churches, builds fair houses, makes the prodigal an ape, and the miser a dog: makes furrows in the Ocean, and fire in men's brains, fetcheth the beasts from the wilderness, and the birds out of the air; draws fancies out of fine wits, and eloquence from learned mouths; makes friends foes, & enemies friends, and serves all professions, qualities, and conditions, from the King to the beggar.  
Money is the relief of the poor, and the ruin of the rich: because the one doth lack it, and the other abuse it.  
Money is good, so it be well got; better, if it be well employed; and not ill, if it be honestly left.  
Money makes men to commit idolatry, but he is of a strange religion that thinketh gold a God.  
Money for want of grace maketh man find means to get riches; wit to increase them; will to keep them; and power to possess them: but teacheth not the owner the true use of them, nor yields him any perfect pleasure in enjoying them; but makes them that might be Lords of other men's, to be slaves to their own proper goods.  
Money causeth cursed avarice, which is far worse than honest poverty; because the poor man is contented with his little, & the rich man with his abundance, seemeth to himself to be in necessity.  
Money is the grand witch of the world, which infects all minds, and worketh mischief where ever it comes: no conjuror can allay the evil, that is raised by this devil.  
Money in the best increase breedeth care, and the proudest confidence maketh our chiefest footing a changeable sleeting.  
Money was not made to be kept, but well employed: better are the vessels that pour out mercy, then hoard up metals.  
Money makes the passage in all Countries, however learning is good for judgement, and language for travail.  
Money in the want causeth much woe: but the want of grace is the soul's misery. Money is a blessing, if the rich relieve the needy, and knowledge a true comfort, if the learned instruct the ignorant.  
Money, wanting to supply necessity, puts a wise man to his wits, as a tired horse in a foul way to his patience.  
Money is dangerous for surfeit in the sweetness, but unsavoury and very sower, when it hath once bred the soul's distemper: nay, than it is tyrannous in power, and terrible to the troubled mind of the owner; drawing out the life in the length of cares, and shutting it up in the misery of repentance.  
Money makes the covetous man want that, which he possesseth; and the whole life of the niggard is spent in penance.  
Money maketh a wretched niggard seek carefulness for himself, envy for his neighbours, spurs unto his enemies, a prey for thieves, peril for his person, damnation for his soul, malediction for his heirs, & law for his children.  
Money and the love thereof maketh a wretched man dwell in a house, whose chambers are full of cobwebs; the doors unhindged; the windows cleft; the locks decayed; the floers uneven & full of holes; the chairs broken; the chimneys fallen down: that it is rather a house for hogs, or horse, or kine, then for men.   

Negligence.  
Much blame I àoe procure, and reason too.  
Best do I live, when I do men undo.  
NEgligence keepeth preferment back, for many a man looseth the office due unto him of course, for want of diligence to aetend the same: thus is the tide lost for not taking the time, and the day lost when a man angles wiihout fit implements, he shall neither catch fish nor frogs.  
Negligence is the cause that water, as weak as it is, throws down whole cities if it be not prevented, and the Sea in her overflowings drowneth whole countries.  
Negligence dares not plough the ground, because the earth seems dusky, and so he supposeth it cannot bring forth dainty colours.  
Negligence is the only enemy to good housewifery, and the only overthrow of good housekeeping: for as diligence is the foundation of hospitality; so is negligence of penury and beggary.  
Negligence is the cause that the horse is ill dressed, the cattle unfed, the husbandry backward, the vineyard barren, the season ill sown, the corn as ill gathered, as ill grown, the meal musty, the bread mouldy, the malt full of mice-turdes, and green for want of turning, the drink dead as soon as it is made, the cream thin, the butter nasty or none, the cheese full of eyes and as hard as a horn, in a word: that no work is well done, no food wholesome, no life long.  
Negligence cares not, how much is spent, how little is reserved, who eats the best meat first, nor when provision is prepared.  
Negligence of a sleeping sentinel, of the watch in a camp, the court of guard in a city: causeth the overthrow of the Army, the surprising of the city, and the spoil of a whole country.  
Negligence amongst Mariners runneth the ship on shelves and sands, leaveth the leaks unstopped, entangleth the tackling, letteth the rudder lose, suffereth the ship to run at random, and at last, is cause that all is lost.  
Negligence seldom shutteth the door, brusheth the apparel, foldeth up the linen, maketh the vessel handsome, cleanseth the garners, sweeteneth the chambers, keepeth any good orders, or maketh any good manners.  
Negligence is a marvelous enemy to Prince's palaces and profits, whose many officers might and would better husband their business, if either they were to manage their own affairs, or did taste of the wants in private houses.  
Negligence is the only adversary to all arts, trades, profession: and virtue itself; and although ignorance is a lamentable defect, yet may it be invincible, and so less to be blamed then negligence which cannot be excused.   

No body.  
I am a matchless monster in all times:  
Who have no Body, yet have grossest crimes.  
Nobody keeps such a rule in every body's house: that from the mistress to the basest made, there is not 〈…〉 turn done without him: 〈…〉 band ●●ide his s●●●ie opened, 〈…〉 who did it? he shall find No 〈…〉 good wise see her utensels 〈…〉 demand who displaced them, 〈…〉 very servants reply will be 〈…〉 the servants discover the 〈…〉 the chambers durtied, it 〈…〉 when every child is 〈…〉 children fall and break their 〈…〉 scratch one another's faces, and 〈…〉 there or nurse seem angry and 〈…〉 hurt them, they will 〈…〉 body touched them; and 〈…〉cuse hath brought lying to a custom.  
Nobody many times maketh the 〈…〉 man cuckold, for though his 〈…〉 roso have been at home all day, 〈…〉 ask who hath been there, she 〈…〉 suddenly, no body, who 〈…〉 say again sweet heart, Nobody?  
Nobody and Master Negligence may 〈◊〉 together: for if a door be open 〈…〉 chief done, and a question be made to find out the offender, aniwere 〈…〉 with Nobody 〈…〉 the horses run astray: yet did nobody do it.  
Nobody in a discomfiture runneth away, nor disordereth the ranks: for every body lays his own shame upon another, and demand of every one in particular, and nobody began the disorder.  
Nobody resembleth Robin-goodfellowe, and the spirits of old time, who like Friars and cou●ining knaves came in the night, and swept the house for good cheer: and yet nobody did it, or it was done at least by invisible fairies and devils, and so by nobody.  
Nobody at confession abuseth her husband, though the men name so many women offenders, & the women recount how many times they have abused their bodies: yet when every body examines his own wife, the return is found with nobody.  
Nobody is an admirable undershriefe: for if he favour the party, or is feed extraordinarily, though he go down with an execution of purpose: yet is nobody at home, nor nothing done.  
Nobody, no thing, and no where: are excellent relatives; for ask, who did such a thing, and they answer, nobody? where have you been sirrah all this while? forsooth no where: or what are you doing all this while? why nothing: and thus with no, all certainties indeed are put by.  
Nobody cut the cloth, nicked the table, scratched the windows, broke the glasses, croumbled the bread, spilt the drink, durtied the house, tumbled the bed, ran down stairs, made a noise, talked aloud, let a fart, and made a perfume.  
Nobody came to rob a man that nothing had, and ran away into no place, and nobody came to look him out: and if they had found him, it had been no where, doing nothing.  
Nobody telleth strange news, inventeth lies, disperseth libels, setteth friends at variance, and abuseth many millions: for when a privy search is made for the authors, nobody is found to avoch the actions.   

Nurture.  
If Nature be not nurtured in men?  
They will be rude, or else most beastly then.  
NVrture both helps and beautifies nature, as you may see in many an unreasoning creature: for though the Falkon will sl●e in his kind: yet is she taught by high flying to stoop the better, and so the Merlin by nurture and well manning, will kill a Partridge almost as big again as herself.  
Nurture is the mistress of civility, and adorneth all Commonwealths with that majesty, wherein Princes maintain their estates: for though Kings by nature have divers prerogatives, which breed obedience in their subjects: yet doth nurture so sweeten their nature by sweetness, that it allures men's love much more, and so there is pleasure and honour united together.  
Nurture teacheth a Noble man affability, a Gent●curtesie, an officer comeliness, a judge uprightness, a Courtier handsomeness, a Citizen cleanliness, a Merchant fineness, a countryman soberness, and a Scholar civility.  
Nurture keepeth a great Lady from pride, an inferior from niceness, a Gentlewoman from rudeness, a mistress from coyness, a dame from stoutness, a good wife from sluttishness, a damosel from rudeness, a child from boldness, and a woman in general from unwomanhood.  
Nurture instructeth a father to love, and yet correct: a child to obey, a master to command, a servant to stand in awe, a husband to begentle, a wife to respect, a housekeeper to provide, the household to save, a kinsman to observe, and a friend to endure.  
Nurture which teacheth the true and easy disposition of worldly wealth, maketh it a pleasure, which otherwise breeds trouble and perplexity to the unskilful and unworthy owner; for if we know not how to dispose of our goods, when God doth send them, we are unworthy of them: and how can we truly be said to be wise or wealthy men, if we know not, or do not make use accordingly of our wealth by discretion, and condition of our calling.  
Nurture teacheth a school of good man-manners: to salute our betters with reverence, our equal with love, our inferior in courtesy, to speak orderly, to give the wall, not to be angry without a cause: and when there is cause to moderate the same: to look cheerfully, to be appareled cleanly, to go soberly, to live handsomely, to converse without offence, to entertain with cheerfulness, and to dismiss with freed lives.  
Nurture purchaseth good report, when rudeness and incivility keep a man from respect: nay, make conversation tedious and odious to all men.  
Nurture is such a jewel in a nation: that all others, where it is not; are called barbarous, for lack of civility, besides the beastliness of conditions, eat one another in necessity, or rather wanton or wilfully only in savage inhumanity, without necessity.  
Nurture is a handsome commendation, and so far from flattery, that when we say: he is a well mannered man, we mean: there is a great deal more to be spoken in his commendations then we have yet uttered; whereas in all other praises we may quickly exceed, and incur suspicion of hypocrisy or flattery.  
Nurture teacheth us to deal gently with women, how ever men may be answered with ruder terms, and manly contradictions.  
Nurture and civility are in a manner all one: for good manners is the end and scope of their journey, and every man must be a scholar in that school, or else he shall never be preferred to virtues academy.   

economic.  
Who keeps an house, and knows not me, he shall,  
Not keep it so, but it with him must fall.  
economic in one brief definition teacheth all good rules of housekeeping, and orderly governing of a family: yet there be some housekeepers, which keep as ill houses as they do ill orders; as the worm and mole that dwell in darkness, the thief and cutpurse in a dungeon, the strumpet and vagabond in Bridewell, the matchiavilian and murderer in Hell.  
economic maketh marriage the first degree, and foundation of a family: for as a ship cannot be governed without a rudder; so cannot a house be ordered without an overseer, which must needs be man and wife, subordinate one to the other: he to play the good husband abroad, and she the good housewife at home, and both to consent in a sweet harmoney of mutual help to maintain their family.  
economic hath great necessity and near affinity with nurture and civility, whereby the wife must have gravity in speech and action: wisdom in governing, patience in suffering her husband, love to bring up her children, affability to conversing, diligence to lay up and save, and friendliness in entertaining, and dismissing neighbours and friends when they come.  
economic teacheth the married man to be reposed in speech; mild of conversation; faithful wherein he is trusted; wise wherein he giveth counsel; careful for the provision of his house; diligent in ordering his goods; suffering in the importunities of his wife; and careful in bringing up his children, maidens, and men.  
economic warneth, that men & women too young attempt not marriage or housekeeping, lest their wives are broken and spoiled in their childbed; their strength weakened; their children multiplied; their patrimony consumed; jealousy inflamed; honesty and honour stained; the household unprovided; the substance consumed; & the man and wife finally separated, after long discontent, and great want.  
economic must first of all provide for necessity, and then prevent prodigality: for after money is gone, and wants are come, it will be too late to spare, when the barrel is at the bottom.  
economic is opposed & encumbered with manyu inconveniences in married folks, wherein if fortune cannot be prevented, wisdom must mitigate the extremity; as commonly, a mild and modest maiden is a poor one; a rich one proud of her dowry; a fair one of her beauty, and is to be watched; a foul one is nasty, and is to be loathed; a wise and comely, is both wilful and costly; a sempster, a singer, or dancer, and no housekeeper; a housewife irksome and imperious; and an honest one jealous. Besides, if thou make thy wife tarry at home, she will complain; if she walk at liberty, the neighbours will talk of thee; if thou chide, she will be sullen and dumb; if thou be silent, nothing shall be heard for her chime; if she have the laying out, the stock goeth to wrack; if thou dispose thy own money, she scorns to come for every penny; if thou keep thy house, thou art suspicious; if thou tarry abroad, thou art vicious; if she be trim, she must abroad to be seen; if she be but in ordinary fashion, thou art a base minded miserable man: and so may I go infinitely on the inconveniences and crosses, that are incident to housekeepers and married folks.  
economic is blessed, when the wife is modest; a housekeeper, no babbler; not fretting, fuming, nor of any ill condition: for the impudent, prating, angry, scolding and fight woman, maketh her husband either a sheep or a lion; discrediteth her kin; is blamed of her friends; hated of her servants; flout & avoided of her neighbours.  
economic giveth warning that the husbands be not rigorous, especially when they be new married to their wives: for as the wife is the honour and happiness of her husband in respect of her chastity: so the husband is the hell of his wife, in regard of his cruelty.  
economic giveth warning, that the husbands be not over jealous: for however a man may sometimes shut the doors, remove his wife from the window, bar her going abroad, and detain her from suspicious company; yet must he bring this to pass with great skill, and show, that he hath always more faith in her liberty, then in his own restraint or observant eye.  
economic giveth warning, that though there happen unkindness between man & wife, yet not to impart it to their neighbours, nor give them cause of whispering; lest from thence it run over all the town, and expose them both to derision.  
economic teacheth husbands to provide things necessary for all domestical occasions, as to feed & clothe their wives, and their children, and to give them good education, to pay their servants, & to moderate their expenses, to cast abroad for their livings, to be skilful in bargainings, to get their goods honestly, to deal with all men equally, and upon occasion to give liberally; and in a word, to dispatch all affairs without doors. The office of wives, is to keep their houses, to gather and save the goods, not to spend vainly, or to be too talkative with every body, to 〈◊〉 their words and actions and clothes with modesty, to oder all things within, with discreet frugality, and matron-like to govern her family; and to demand nothing overcostly for her degree.  
economic instructeth the husbands, that they bring no suspicious person to their houses; and the women not to be over 〈◊〉 with any man, though a near 〈◊〉.  
economic causeth the women to sow with the needle, work at the distaff, spin 〈◊〉 rock, play the cook, take heed of 〈◊〉, as the only enemy to chastity, to 〈◊〉 about even with her head undressed, & her coats tucked up, her arms bare, and feet without slippers, chiding the maids, calling up the servants, and dressing the children: feeding the chickens, making the cheese, setting over the pot, tunning the beer, turning the malt; and so orderly along to every other necessary thing.  
economic te●cheth inferior women to make their own partlets; to wash their clothes, to air the wheat, to sift the meal, to make the bread, to set on the pot, and to dispatch every meaner office in due order and place.  
economic more reioceth the husband to see his wife working on the Saturday, then gossiping on the Sunday: but there can be no good husbandry, or housekeeping for family, nor good example for the neighbourhood or vicinity, nor commendation for the children, when the wife goes to bed at midnight, riseth next day at a leaven, goes to dinner at twelve, sleepeth or talketh all the afternoon till supper time, spends much time in trimming her chambers, and never descendeth down stairs to look to the inferior rooms. When the Husband giveth not the woman proportionable money to provide for her family, but hanteth the tavern, looks neither to maid nor man, tilleth not his ground in due season, and is negligent in all his affairs within and without doors.   

Office and officers.  
The good, the bad, the high, the low I serve;  
But still the uncorrupt doth best deserve.  
OFfices that are well gotten, make good magistrates to relieve the widow and fatherless: but he that oppresseth them, is both unworthy of any office, and to be punished for example of injustice to others in like place.  
Offices obtained by corruption, make the prosperity and posterity that get them unhappy, because evil is unpunished, malice covered, justice hindered, vice nourished, and the inward enemies of our souls so strengthened against the virtues or our minds, that they are either so weakened that they cannot show forth their efficacy, or so utterly banished, that they seldom return to their native country.  
Offices are commonly a way for the Prince to know the condition of the subjects: for as the touchstone trieth currant and counterfeit metals: so doth the integrity or iniquity used in offices, try the disposition of magistrates; and by them, the opinion and conversation of the subject. For good Princes make good laws; good laws raise good magistrates; good magistrates oversee good executions; and good execution detaineth the inferior sort in obedience and loyalty to supreme authority; in love to the country, in due respect to their betters, courtesy to equals, humanity toward inferiors, and charity to all of all sorts.  
Offices are still subject to this error; that such as should obtain them by order of place, are commonly shut out by favour or reward: insomuch that Princes cannot sometime eat or sleep in quiet for such suitors, as are ever begging and buzzing in their ears. Which makes me remember a story of Alphonsus King of Naples; who being at supper, and having on either hand some or other to whisper in his ear about the obtaining some office of honourable or profitable place, suddenly with a loud voice cried out; O how happy are the very asses, that travail with their burdens: for when they are at their bait, their masters let them feed quietly, which you see Kings cannot do.  
Officers ought to look into causes, not persons: that power may not oppress misery, nor pity hinder justice to the hurt of any.  
Officers and Magistrates are to know, that mercy without remissness, severity without tyranny, zeal without hypocrisy, justice without extremity, and pity without partiality, not only conserve Commonwealths, but augment the reputation of particular offices.  
Offices abused by wicked magistrates, make the rich murmur, the poor cry out, the widow wring her hands, the orphan shed tears, the soldier mutiney, the scho●er complain, and all sorts repine.  
Officers that be good may be subject to some imperfections: and then knowing their infirmities, they must rather with an humble lenity draw others from their errors, then with a rough tyranny make them destitute of hopes, and more dissolute in manners.  
Officers that are wise, are the pillars of State; as a gracious Prince is the joy of his subjects.  
Officers that are wicked, sometimes do well to gain fame; like healing witches, that would be thought charitable, and do that they do, merely by delusion, to obtain an honest reputation.  
Officers corrupted, have commonly evil eyes; dissembling tongues; hypocritical hearts; open hands; & close feet. For they will sit still for their own profits, but seldom take pains to help others.  
Officers thinking of nothing but gain, forget to enjoy what they have already got with labour and pain.  
Offices obtained by money, and not to be continued long in probability, make the possessors the more greedy to enrich themselves.  
Offices bestowed by Princes in court, against ancient custom, and commendable order, make the Courtiers to murmur: saying, The Prince doth not consider; the Council doth not dispatch; the Paymasters delay; the Parasites bear sway; the Bishops be not residents; the Secretaries have private pensions; justices take bribes; the officers compound for duties; the gentlemen play the unthrifts; the husbandmen that drudge for all, are beggars.  
Officers ought to be thankful to God, and pitiful to men: for God hateth the sin of ingratitude: & the poor doth revenge injuries with tears.  
Officers in the administration of justice, are governed by learning and wisdom: for learning, to give sentence; & prudence, to govern; both which are two such properties, as many desire, but few obtain.  
Offices amongst martial men are bestowed by order of discipline, and knowledge in the wars: otherwise shall the unexperienced hazard the business in hand, and give the whole Camp cause to repine and repent. Yet many times the favour of Generals may be justifiable in the preferment of younger soldiers, who may be of greater merit than their elders.  
Officers that get to preferment with intent of private profit, are not only void of good counsel, but continue therein to their greater scandal; the dishonour of the bestower; the infamy of the procurer; the fear of good men, and fall of good order.   

Order.  
The heaven's, without me, would confused rest,  
But with me, bell may well receive the blessed.  
ORder framed the world, ●etled the heavens, proportioned the motions of the Sun, Moon and Stars in their seasons; embellished the earth with infinite varieties of flowers and fruits in their seasonable times; limited the seas with banks and bounds; and fet an orderly course in all creatures. Where only Hell is full of confusions, horrors, and utter disorders.  
Order but a little neglected, makes a small error to grow greater: as a little spark ill raked up, kindles a great fire; and a little foul & filthy water, mars the whol●●ot of pottage, howsoever the Cook be his craft's master.  
Order teacheth us, that an ill favoured face, a wicked nature, a horrible life, and execrable death, do commonly accompany one another. The first is ugly, the second hateful, the third fearful, and the fourth damnable.  
Order teacheth the judge to summon the parties in question, to appoint a day of hearing, to give ear to both sides, to examine the particulars, to certify the jurors, to open the truth, to receive the verdict, and give the sentence. For as a carpenter by his axe and rule squareth and proportioneth his timber: so in deciding of causes, impertinent points are to be pared, ambiguities sifted, shifts examined, the truth discovered, and so the cause orderly and truly decided.  
Order maketh the eye, though never so little, see many things, and that a far off, one after another.  
Order setteleth the majesty of a King's palace, and quieteth the ambitious spirits of noble men; who from order and princely direction, know how to take their place without repining: whereas if the offices in divers men's hands are disposed without orderly rules, there must needs be unorderly proceed in the duties that belong to their several places.  
Order in proceeding keepeth a hot brain from running into any extreme, whereby the whole work may be overthrown. Whereas the mind is settled, the body accommodated, the hand ruled, the work perfected, the workman commended.  
Order marshalleth a feast, appointeth the banquet, disheth the meat, placeth the dishes, setteth the guests, soundeth the music, and sets every one's teeth on work in his several rank.  
Order maketh the Physician famous, by preparing the body both for the purge & the vomit, to cast the crudity out, & then settling the stomach.  
Orders altered in nature distempers the body, but perverted in virtue damneth the soul.  
Order is disturbed, when nature is perverted; as when Summer is cold, or Winter hot; so that the seasons of the year fall out so contrary, that they are pleasant or profitable to no body.  
Order climbs up the mountain with labour, but teacheth you to come down again with discretion and leisure.  
Order teacheth the eyes to direct the feet, the hands to feed the mouth, the mouth to fill the belly, the belly to satisfy the entrails, and every part to assist one another in due time and season.   

Oaths.  
Swearing contents no sense; then what a devil  
Is man to do so ill for nought but evil?  
Oaths have been of great antiquity: for even heathen Princes made their contracts upon the assurance of oaths; as you may read between Abimelech and Abraham, who durst not offend God in the breach of the same.  
Oaths have assured damnation to the wicked: for God did swear in his wrath, that they should not enter into his rest.  
Oaths must not be made but by the name of God, and then are they as dangerous to be broken, as if you should rebel against him: so then as you would avoid the name of traitor toward an earthly Prince, you must take heed of the condemnation of rebel against the Prince of all Princes. Oaths were foreseen by Good himself to come to corruption, and grow to abuse: therefore was the law proclaimed, to detain us in obedience; to limit our tongues, to curb our vanity; to suppress our idle talk; to condemn our profanation; and above all to limit us, how far we might swear, and must be silent.  
Oaths are many times abused, even to the eating them up; as a man will swear by the bread, and eat it; by the drink, and drink it: but when he comes to the candle, he will refuse it.  
Oaths are very forcible amongst most uncivell people: for in Ireland to swear by their hand, their father's hand, their Lord's hand, by oneale's hand, & such like, are as forcible, as if they called heaven and earth to witness.  
Oaths taken in vain, are the more to be condemned; because of the greatness of the sin, and the easiness to avoid it: for of all other sins the natural man can yield you a reason, or if you will an excuse, except swearing: which being voluntary, and not restrained, is the more to be condemned, because of the presumption, and unnecessary transgression.  
Oaths unnecessary are in themselves unlawful, but in their violation abominable: so that to so swear is wicked, but to forswear damnable.  
Oaths are merely accoustomary wickedness, or wicked custom, and thereby odious, even to the natural and civil honest man.  
Oaths have tied all men to observation: yet Euripides hath a saying, that in cases of love and sovereignty an oath is not to be trusted, nor man to be believed: for so sons have overreached their fathers, and deprived them both of liberty and of life. Oaths are the more dangerous, by how much God is most holy, and cannot endure to have his name unhallowed at any time, much less by ordinary and audacious custom.  
Oaths are the more fearful, by how much the cause is most frivolous: for you shall hear even vagabonds, rogues, and boys swear with horrible liberty for trifles, and slender occasions: yea in their ordinary discourses as they go in the streets, and walk in the fields.  
Oaths and drunkenness do commonly go together, and being fearfully united, make up the devils chain to tie us to damnation.  
Oaths are monstrous in a woman, in whom impudence joined with profanation makes them the more odious and loathsome.  
Oaths do commonly depend upon gaming, wherein unthriftiness is joined with perdition: for with the loss of time, follows the loss of money, the loss of reputation, the loss of honesty, the loss of faith: and finally of salvation.   

Pleasure.  
I am the net of Hell, except you look  
For quick prevention, in true virtues book.  
PLeasures pass away with as great vanity, as there be passions: and as many men as live in the world, have their several pleasures to content their minds, and recreate their bodies.  
Pleasures hinder our heavenly exercises, and are main enemies to contemplative studies.  
Pleasures of the world should not be so eagerly pursued by men, because they are transitory and vain: but the joys of heaven are ever to be thought upon, because they are everlasting.  
Pleasure's delight the eyes with delicate objects, the ears with musical harmony the heart with joy of health, and the soul with the lovely face of virtue.  
Pleasure is a mere net of the devil to catch a man that is idle: but honest exercise preserves the body, sets the mind on work in some profitable study, wherein assuredly makes the labour easy, and the attempts run on with pleasure and felicity.  
Pleasure must not so abuse us, as to spend the precious treasure of time so unprofitably, which we ought to employ: first, to the benefit of our souls: secondly, for the augmentation and honour of our estates: and four, for the reputation and credit of our persons: fifthly, for the help and comfort of our neighbour.  
Pleasures are dangerous in their extremities: yet is moderate mirth a recreation of body and mind; music a divine invention, hunting a martial imitation, hawking a Princely pasttime, riding manly and graceful contentment, and if skilfully performed, an honourable ornament: and infinite such like exercises followed in their fit and seasonable times, increase health and strength and agility in men's bodies, delight in their minds and relish and adapt both to better business.  
Pleasure hath two great enemies; an over eager desire, and continual fear: for what we desire to enjoy, we are afraid to lose. Pleasure of hunting consisteth in three chases the Deer, Fox, and Hare: but sin hath the eescore times three, which to hunt from our souls is happiness to ourselves, & heavenly joy to the holy Angels.  
Pleasure is but a further degree of contentment: whence a willing travail is more pleasant than a forced ease.  
Pleasure hurteth the flesh more than exercise, as pride envenometh the spirit above other more painful sins.  
Pleasure breeds a lamentable sorrow: or a dangerous mutiney, when the misery of a whole commonwealth, breeds the mirth of a few.  
Pleasure is wretched that breedeth sorrow, but it is a blessed sorrow that bringeth joy. Pleasure of riches in Christian minds consisteth in commendable spending, not in covetous hoarding: for if the poor starve, the neighbour be needy, the orphan complain, and the widow shed tears; what pleasure can it be to thee to have many bags lying by thee, and see them complain and pine away in their necessity.   

Poetry.  
I that do make life over death to vaunt,  
Can hardly live, without contempt, and want.  
Poetry was gracious, when Solomon made a love song, and with spiritual influence described heavenly secrets as David sung his Psalms, and drove away the devil by the sound of his Harp.  
Poetry in his use is an admirable virtue, and a ravishing contentment: For it raiseth the honour of renown, illustrateth the actions of famous men, eterniseth the memory of merit, and quickeneth the very spirit of the reader to the same prosecutions: again it sendeth vice to hell, maketh miquitie a monster, keepeth us from sin for fear of shame, and compareth the odiousness of impiety to deep pits, whence it is more easier to keep one's self from falling in, then once fallen to come out again.  
Poetry in his abuse is a mere excrement of an idle frency, a drunken fury, a scorn of wise men, a popular jollity, a common may-game, a storehouse for ballad-mongers, an lnne for rhymers, and an idle and unprofitable pastime: living in poverty, and dying in contempt.  
Poetry animated by music are dangerous companions amongst working spirits, and barbarous nations: witness the bards and rhymers of Ireland, and Wales, whose Siren songs have excited such hellish treasons, and horrible tumults.  
Poetry and poverty march hand in hand commonly, though at first they scorned to take reward: yet at last it grew so common, that without reward they could not live by the occupation.  
Poetry now adays marcheth with impudence, for whereas ancient poesy studied to make virtue famous, the modern endeavours to make vice glorious: esteeming honesty an idle word, and a simple ornament: but ribaldry a witty mirth and sweet contentment.  
Poetry must take vigour and spirit from Bacchu● company, and as a fainting stomach is settled and refreshed with some cordial receipt, so a wearied wit is refreshed with a little wine, and the verses slip more easily out, being washed over with that pleasant and lively liquor.  
Poetry seasoned with piety and learning is a jewel of estimation: but corrupted with fancy and scurrility a counterfeit gem, and the worst excrement and dross of pure understanding.   

poverty.  
Although I be not ill, yet do I make,  
Men shunned (like ●iuels) for their evils sake.  
poverty is subject to many miseries: yet not to be scorned, lest haughty pride make a man worse than humble poverty. poverty is borne with patience, when felicity is corrupted by plenty, and he which is armed with virtue, can endure misery, when, he which is fraughted with vices, can not moderate prosperity.  
poverty may come by worldly troubles, and as you call it, unfortunate mischances: but wretched is that wealth, which is gotten by the woeful wrack of others.  
poverty that comes by prodigality, is rather to be derided with scorn, then relieved by pity: and meriteth so much the more reproach, by how much the more intemperately the prodigal lived in his former jollity.  
poverty will try the honesty of disposition, and patience the discretion of understanding.  
Pevertie hath an inward grief, yet sometimes is, endured with constancy, but villancy is hard to be concealed by the authors, or endured of others.  
Poverty maketh men rob the rich, and to excuse it by necessity: but the rich that rob the poor, have no excuse for their avarice and tyranny.  
Poverty triumphs to see the miserable division of rich men's goods. For one part is given to flatterers, another to Lawyers, a third to Physicians, a fourth to unthrifts, and the last to funerals: so that the wicked have his goods, his children his infamy, the grave his body, the worms his flesh, and the devil his soul: from most of which poverty is exempted.  
Poverty comes by fruitless pains: for he that ploughs the seas, or sows the sands, may have his seed well washed, and a cold harvest for his lost labours and unprofitable pays.  
poverty is no vice: yet a woeful inconvenience, for friends forsake us in our miseries, as crows leave the fleshless carcases, that are eaten up to skin and bones.  
poverty is a pitiful spectacle, and more miserable than a mo●ster: for men give money to see novelties, but run away from poor men's complaints and necessities, as from infectious leprosies or ruinous walls.  
poverty is subject to so many inconveniencies, to be suffered of mightier men than themselves, that poor men may not think on revenge of their former wrongs, but rather on defence from further injuries and mischiefs: as in this example appears. A poor country man having lost a calf, made a vow to jupiter to sacrifice unto him a lamb, if he would do him the grace to show him the thief that had stolen it: whereupon looking up and down, he saw a Lion feeding on the same; whereat much more affrighted, he lift up his hands a new to heaven, and cried: O god, whereas I promised thee a lamb to help me to find the thief that stole my calf, I will now being found, such as he is, give thee a bull to deliver me out of his claws,  
Poverty is troublesome in itself: but when other mischiefs are added, it is much more grievous and irksome. For when a poor man had a shrew to his wife: one day in a fury he had happened to anger her, and she for want of her will hanged herself on a figtree in his garden; at the sigh whereof much amazed, he ran to his neighbours being as poor as himself, and wept extremely: but at last brought them to the spectacle, which they perceiving asked, why he was so foolish to weep, when they would feign have a graft of the same tree to set in their own gardens.  
poverty is a good help to knowledge: for Diogenes was wont to say, that a Philosopher could not study without an empty belie, thin diet, want of money, poor apparel, and a good wit; yea, Philosophy persuaded to poverty, and maintained all the principels of the scorn of wealth and prosperity.  
poverty is a part of the play which we act in this world, & as Epictetes said: if the master of a Comedy can adapt the dispositions of his boys to such several parts, as shall well befit their natures and inclinations, to grace the interlude; so that sometimes a beggars son shall play the King, and a Gentlemans a vagabond and rogue: shall not the God of heaven dispose of his creatures, as best befitteth their abilities, either to try their moderation in prosperity, or patience in adversity? since without controversy, it is only God that permitteth poverty as a trial or chastisement, or else sendeth it as a plague or punishment.  
poverty bursteth forth into some extremities, which may be pardoned: but insolent and causeless mutinies are not to be endured.  
poverty and riches have denominations and effects contrary to themselves in some persons: for the widow was rich in her mite, when the rich were poor in their plenty.  
poverty is the greatest profession in the world; for all men are beggars from the richest to the meanest, for some beg one of another, but all of God.  
poverty is miserable, if it overcome patience: as wealth is wicked if it breed pride. Poverty in a good scholar is as pitiful a spectacle, as a rich fool is a scornful.  
Poverty comes through a licentious wife, pilsering servants, unthrifty children, cont●tious neighbours, & cumbersome friends.  
poverty follows a careless spender, as a long sickness brings the body to a consumption.  
poverty is fittest for a beggar and a godly life: yet many honest men would not aim at such a mark, nor walk in such a pilgrimage.  
poverty hath more relief by the hand, than the tongue, as God is more honoured with the heart, than the lip.  
poverty makes hunger a good sauce, but too much takes away the stomach.  
Poverty without redress, is like a naked body without a raiment: and both find but cold comfort in compassionate words; For a word without a substance, is like a small light, that maketh the little yield a great shadow.   

Player.  
I should be virtuous, sith to vice I act:  
As makes both me, and others loathe the fact.  
Player was not taken in ill part at the first but counted both a glory and a commendation: for as an Orator was most forcible in his ellocution; so was an actor in his gesture and personated action.  
Player and Historian were gracious in all Common-welths: for as their Tragedies and Comedies were seldom used; so when they were used, it served for honourable purpose: either for the glory of a Court, the private pleasure of a Prince, the gracing of triumphs, the famosing of great Captains, or the personating some particular humours.  
Player was ever the life of dead poesy, and in those times, that Philosophy taught us moral precepts, these acted the same in public shows: so that vice was made odious, virtue set on a throne of immitaon, punishment warranted to the wicked, reward afforded to well deservers, fathers provoked to provident love, children taught obedience, and all sorts severally instructed in their several callings.  
Player is now a name of contempt, for times corrupt men with vice, and vice is grown to a height of government: so that whereas before men were afraid to offend, they now think it a disgrace to be honest: whence the eye must be satisfied with vanity, the care with bawdry, ● the hand with obscenity, the heart with lust, the feet with wanderings, and the whole body and soul with pollutions: in all which Players are principal actors.  
Players, Poets, and Parasites do now in a manner join hands, and as Lucifer fell from heaven through pride: these have fallen from credit through folly: so that to chaste ears they are as odious, as filthy pictures are offensive to modest eyes.  
Players have by community mared their own markets: for as virtue is the better by enlargement and communication, so is vice the worse by disimulation and common infusion of its contagious poison.  
Players are discredited in the very subject of their profession, which is only scratching the itching humours of scabbed minds with pleasing content and profane jests, and how can he be well reputed, that employs all his time in vanity and lies, counterfeiting and practising nothing else.  
Player is afraid of the plague, as much as a cowherd of a musket: for as death is formidable to the one, so is poverty and wants to the other.  
Player is afraid of the statute, for if he have no better supportation than his profession, he is neither admitted in public, nor if he be a roamer dares justify himself in private, being a flat rogue by the statute.  
players practices can hardly be warranted in Religion: for a man to put on woman's apparel, and a woman a man's, is plain prohibition; I speak not of execrable oaths, artificial lies, discoveries of cozenage, scurrulus words, obscene discourses, corrupt court, licentious motions, lascivious actions, and lewd gesture s: forall these are incident to other men, but here is the difference: in these they come by imperfection, in them by profession.  
Player is a great spender, and indeed may resemble strumpets, who get their money filthily, and spend it profusely.  
Player is much out of countenance, if fools do not laugh at them, boys clap their hands, peasants open their throats, and the rude rascal rabble cry excellent, excellent: the knaves have acted their parts in print.  
Player hath many times, many excellent qualities: as dancing, activity, music, song, elloqution, ability of body, memory, vigilancy, skill of weapon, pregnancy of wit, and such like: in all which he resembleth an exceellnt spring of water, which grows the more sweeter, and the more plentiful by the often drawing out of it: so are all these the more perfect and plausible by the often practise.  
Player is at the first very bashful, as strucken with a maze at the multitude, which being of various dispositions, will censure him accordingly: but custom maketh perfectness, and emboldeneth him sometimes to be shameless.  
Player must take heed of wrested and enforced action: for if there be not a facility in his deliverance, and as it were a natural dexterity, it must needs sound harsh to the auditor, and procure his distaste and displeasure.  
Player is like a garment which the Tailor maketh at the direction of the owner: so they frame their action, at the disposing of the Poet: so that in truth they are reciprocal helps to one another; for the one writes for money, and the other plays for money, & the spectator pays his money.   

Pride.  
I usher nought but falls: but Angels fell  
Before me; no, but with me, down to hell.  
PRide is much abated, when a man thinketh on his sins: as a Peacock puts down his tail, when he beholdeth his deformed feet.  
Pride in authority maketh poverty look for misery: but wisdom abstaineth from extremities, and maketh virtue gracious.  
Pride insulteth over misery, and is for the most part coupled with Malice and envy: so that when affliction doth most oppress his enemy, he not only rejoiceth over him, but helpeth to distress him, till he be utterly overthrown.  
Pride's wings transports us, but to the height of wickedness, and both fly with us unto wretchedness, or fall back again to poverty and destruction. For they are but slightly glued, and quickly melted with the heat of God's heavy indignation.  
Pride makes friend's ● lious to one another, as appear 〈◊〉 following story: Benedetto de Alb 〈◊〉 of a friend of his to be advanced a Cardinal, came to Rome of purpose to see him; 〈◊〉 observing his stately and proud manner of behaviour, the next day he made him a mourning suit, in which he came again to visit the Cardinal; who demanded, why he was so altered: Benedetro answered, for sorrow to see the death of humility, and the life of pride in you.  
Pride is so dangerous a vice, that commonly there is no worldly help for it: whereupon Alphonsus' King of Naples, being upon a time demanded his opinion touching the benignity of nature; made this answer; that nature had provided a help for all her imperfections: as for lechery, marriage, or fasting: for hunger & thirst, meat and drink: for covetousness, spending: for wrath, patience, and forbearance: but for pride, he saw no help: so that it was a thing not only hurtful unto nature, but hateful both to God & man.  
Pride apparrels the wicked with costly raiment; makes them think their speech like the voice of Angels; and swallows the praise and popular applause of men with greediness: but let them remember that of Herode, who was eaten up with louse and worms.  
Pride threw the bright star Lucifer out of heaven: therefore must not man in the darkness of the earth presume too high, lest he fall into the like precipitation.  
Pride maketh the mind greedy of power, and then can they neither abstain from things forbidden, nor contain themselves within the compass of moderation.  
Pride causeth a man, that hath the eyes of his soul shut up from the light of grace, to mount up so high unto vanity, that he falls down headlong into hell: as a blind kite, that hath her eyes ●eeled up, being thrown from the first, mounteth up on high so long as she can carry herself with her wings, till at last being weary, she falls down and dies.  
Pride is the enemy to grace, the scorn of reason, and the absolute impediment of further progress in goodness and learning.  
Pride bred the fall of Angels, the mis●ry of man, the curse of the earth, and the torment of devils.  
Pride bedecketh the body, deformeth the soul, stores the Usurers with money, and the prisons with misery. For many a man to go in brave apparel, runs over head and ears in the Mercer's books, till stumbling at the heap of his debts, he falls headlong into a cold and comfortless, poor and penurious prison.  
Pride made the Painter's complexion, the fantastics invention, the rich man's ambition, the fools correction, and the beggars conclusion.  
Pride, or a proud man in gay apparel, is like a pretty virgin, who playeth the counterfeit Queen amongst other maids; puts on a sober and yet stately demeanour, and will all that day scarce speak, nor look upon her fellows; but at night when she puts off her apparel, than she bids them all good night, and goeth home perhaps to some poor cottage, from whence she came in the morning. So I say is it with a proud man; who all the days of his life from the bravery of his purse overlooketh all his poor friends and neighbours: but at the night of his days, when he must be stripped out of his richest rags, and is going to his grave, them perhaps he bids them all good night, when he is going not only to the earth, from whence he came; but it may be to hell, from whence he shall never return.  
Pride is unprofitable for a Commonwealth, when the superfluity of one night serves the necessity of many: and the disgrace of a Commonwealth, when a man shall care more to satisfy his own vainglory, and outward vanity, then respect the profit of his country, the praise of virtue, the pattern of humility, the example of sobriety, the times necessity, the complaints of poverty.  
Pride hinders charity, endures no equality, loves flattery, murmureth at superiors, triumpheth over inferiors, and will admit of no humble thoughts.  
Pride robbeth the heart of wisdom, the mind of understanding, the spirit of grace, and the soul of salvation.  
Pride, or a proud man that is clad in colours, like the Knight of the Rainbow, or bedawbed in gold like the calf of Horeb, feels neither the burden of sin, that lieth heavy on his soul, nor the weight of a whole lordship, that hangeth heavy on his shoulders.  
Pride engrafted by nature, is sometimes tolerated in a great estate: but if the same party come to dejection, then doth poverty expose his pride to the greater hate and contempt.  
Pride is many times augmented by honour, as we say, Honours change manners: so that a man otherwise well disposed, when he comes to preferment, not only altars the course of his life, but the quality of his very soul.  
Pride without controversy, is the devils hook to pull sinners nearer to him: and can catch a man a far off without any other bait, than the haste of him, who of his own accord doth come too fast on.   

Profit.  
janus they say had double face: but I  
Have double hand and tongue to filch & lie.  
PRofit is a kind of witchcraft, & draweth so fast downward to the earth, that we have no leisure to look towards heaven: though it be lawful to live by honest gain, if covetousness carry us not beyond good conscience, through ignorance, that carelessness of the world, is the way to true happiness.  
Profit maketh a churl thankful: yet he that is only grateful in necessity, deserveth small praise, and less pity in his penury.  
Profit forgetteth former pains, and patience worketh a passage through many difficulties.  
Profit which cometh by servants, maketh them worthy of their wages: as a horse that travails, is of his oats.  
Profit will quickly decay, if either a man sell much and buy little; or buy much, and sell little, or buy little, and sell nothing at all: so that all men, which live by profit, must proportion their layings out to their get at least.  
Profit maketh light balances & false measures, & both are an abomination to the Lord.  
Profit is the desire of many men, and loss their grief: but when their faith grows to suspicion, their love is at the door to be gone.  
Profit many times comes in freely; as the Bee brings her honey like a sweet servant to the hive; and gathering from many things, labours to enrich only one: but there is small profit to take from one, and disperse amongst many.  
Profit is got by labour; and labour that brings profit, is sweet to the patiented: but the impatience of a fool that will not persist, nor can stay to expect, loseth his profit, and may leave off his trade.  
Profit is unlikely to rise to any great matter, when the harvest is troubled with wet wether: yet may a latter spring recompense the loss of the former ill season. Profit in a base trade may befoule the fist: but the gain of bribery will deform the soul.  
Profit comes in with cheerfulness, when a good harvest makes the Farmer feast his neighbours; as fair wether and searoome glads the fortunate Merchant & Mariner, and makes them spend frankly, when they come home.  
Profit, which is honest, needs little cunning, but true endeavours, and orderly dealing.   

Quietness.  
Wherein can honour, wealth, or pleasure thrive,  
If I their pleasure do not keep alive.  
QVietnes is the paradise of conscience, where a man walks merrily, when all the world is in a hurly burly.  
Quietness of mind is settled with comfort, when we fear not the contrary; and are so provided against mischances, that when they happen, they cannot disquiet us.  
Quietness makes sleep like a sweet refreshing shower to the senses, but slothfulness dulls them like a glut of rain. On the contrary, a settled melancholy makes way to madness, if it be without rest or intermission from continual and intentive cogitation.  
Quietness of mind joined with quietness of body, makes the estates of our lives happy: whereas either body or mind disquieted, all outward blessings are but small refrcshing.  
Quietness maketh honour to shine with a lustre, which otherwise is far inferior to contented poverty, and a settled mediocrity.  
Quietness and rest must needs be had after labour, or else, neither body nor mind can endure.  
Quietness and contentation of a Christian, was first procured and proclaimed by Christ: in saying that his yoke was sweet, and his burden easy; meaning to them, 〈◊〉 were a little exercised therein.  
Quietness must needs be disturbed in time of general troubles; and whosoever shall then repine, is as kind to his country, as he is wife that will complain, that drops fall on him in a storm.  
Quietness must not make her end to be idleness, for extremities are always vices: but the end of rest and quietness, must be to enable men's bodies & minds to future pains; as the Inn doth rest, and refresh the travailer, that he may rise again, and go further. So do we unbend bows, to bring them again to as strong a strain the next time, lest continual intention should bow the bow, or break the string.  
Quietness seasoneth & sweeteneth all worldly blessings, which have no true taste, but in reposed minds: otherwise, be they never so great or so good, they are but bitter sweets.  
Quietness and fear, are like day and night which cannot dwell together: they are incompatible enemies, and expel each other. A settled resolution to sustain all chances, shuts out all fears; and fearful apprehensions, and fainting expectations, forestalls all courageous and constant resolutions.   

Reason.  
Wisdom I must confess outstrips me still,  
Yet am I author both of good and ill.  
REason argues all matters in controversy, it proves truth, and approves it, it refutes falsehood, and refuseth it; it discerns the good and justifieth it; it reveals the bad, and forbids it; whereby the good is justified, and the bad condemned.  
Reason is the ground of the law, which reasonable men will therefore obey. But such barbarous beasts as will not be ruled by reason, which was given to direct them, must be overruled by law, which was made to correct them.  
Reason hath two great enemies, wilfulness, and power; who by tyrannous over-bearing all right and reason, do incur the more terrible condemnation.  
Reason is much troubled with folly & women; the one cannot understand her, the other will not stand to her: for we commonly say, It is a woman's reason; It is so, because it is so: I will not do this or that, because I will not.  
Reason is quite cashiered in love and passion. For the bold & blind Lover (neither seeing, nor fearing the many mischiefs may follow him) hath his eyes & his thoughts only on the face of his Mistress. And the fiery cholcrick companion, being carried headlong with fury and madness in the heat of his passion, neither heeds the bloody face of fearful misfortune before him, nor of bleak and pale repentance behind him. Both love and anger if they be strong, raise up a cloud of clustering spirits, which clean dazzle and darken the clear reason of man, and pervert all wise, orderly, and happy proceeding.  
Reason sanctified, maketh conscience a good school mistress, but when wit is wicked, & will perverted, no order or goodness can be expected.  
Reason animated by Religion hath a power above nature; for if you offer to throw a child out of a window, it will quake for fear●, whereas bring a martyr to the fire for God's sake, he rejoiceth for love.  
Reason errs from the rule of wisdom, when she doth not yield the necessity, or taketh not opportunity of time.  
Reason sorteth the sound from the scabbed sheep; as in Gardens it separateth the wholesome herbs and sweet flowers, from the noisome and unsavoury weeds, lest growing together, the infection & offence of the one, take away the profit and pleasure of the other.  
Reason is the ground of law, la the foundation and strength of a kingdom, and justice the crown of a King; who must add life to the law by just execution, without which it is neither a buckler for innocency, nor a sword against sin. The law is, as it were, a dumb or dead King, the King a living or speaking law: without execution, neither King nor law are worth a straw.  
Reason teacheth the Gardener to cut his grown herbs, and not pull them up by the roots, & a good shepherd to shear his sheep, not to flay them.  
Reason should teach us a fearful foresight and flight of future misfortunes, even by the example of brutish creatures. For the hunted Hare feeds even in fear, and a dog once burnt with fire, is often after afraid of cold water.  
Reason is discovered by speech, which indeed is the image of a man's mind. For Solon was wont to say, that speech was the life of action, the discoverer of the inward man, and that as in a glass a man might see the outward lineaments and proportion of the body: so in the speech, a man might discern the inward disposition of the mind; whereupon when the same Solon was to give his judgement on a youth sent unto him, he bade him speak, and answer him, that he might see what was in him.  
Reason tells you, that the trumpet gives no sound, but by the breath of the trumpeter, and religion tells you, that the Preacher cannot of himself propose any spiritual matter, without the gracious illumination of a heavenly Inspirer. For what high or heavenly thing can proceed out of the blind understanding of the natural man, corrupted Adam, and a bespotted conscience.  
Reason teacheth young men to live well, & prepareth old men to die well.  
Reason delighteth in contemplation, and the study of wisdom; as youthful spirits do in sportful recreation.  
Reason is augmented by experience, and tells us, that the strained wit hath not the strongest apprehension; nor a weak capacity is fit for a high design.  
Reason uttered by a plausible tongue, makes persuasions passasle with a popular ear; but judgement that discerns substance from colour, the mask from the face, the form from the matter, will easily find out the fallacy and error: even as a good pen doth help and grace a good writer: but if the paper be nought, he shall make many a blot for a letter, or commit such slender faults as will be easily descried by a Scrivener.  
Reason rules the mind, as the eye directs the body, and the helm the ship, the bridle the horse; though bodies, ships, and horses know not their rulers. So though the year is known by the days, the days by the hours: yet the thoughts & reasons of men's actions, are only known to God and themselves.   

Religion.  
By me is God made known, tossed faith reposed:  
Devils confounded, and all sin disclosed.  
REligion is set down in divers books, but the rest & resolution of the faithful soul is only in the Bible, the only unerring truth of God, which Christ hath sealed with his blood.  
Religion is sometimes made a cloak for villainy, but he which doth so, may go to Hell with his cunning, and leave his habit behind him.  
Religion consisteth not in benefices or dignities of the Church; nor in a covetous zeal that eateth up the house of God, nor in a malicious spirit, that envieth the revenues of the Church: but in the fruits of unfeigned faith, and fervent love.  
Religion inspired with grace, keepeth us in friendship with God, and defiance of the Devil.  
Religion truly entertained, only ravisheth the soul, however Philosophy delighteth with knowledge, and look how excellent the soul is over the body: by so much Religion surpasseth all sciences in 〈◊〉 world.  
Religion for the sum and most material points consisteth of two parts: either begging of mercy, or giving of glory; either prayers or praises.  
Religion filleth the mind with God's graces and then it careth not for worldly pleasures: as full stomachs even despice honey combs.  
Religion teacheth us, that in the book of God lieth the treasure of the soul, as pearls are found in shells, and gold digged out of the earth's entrails: but herein is great difference; these cannot be got without cost, labour, toil danger, torment of mind, and trouble of body: but God's graces are obtained without money, yea all may come and buy for nothing.  
Religion teacheth us to be godly, however the world may suppose it good to be wise, and better to be rich, etc.  
Religion teacheth us the way to heaven truly: yet will Astrology measure the firmament, (Cosmography, describe the earth, Magic search into hell, the Mathematics discover the secrets of nature, and Philosophy direct our lives: but all is to no purpose without the knowledge of God, which consisteth much in knowing ourselves.  
Religion is but one truth, and the only true worship of one God, and he that is of any more than one, is the devils Chaplane.  
Religion teacheth all sorts of people, how to find in the Scriptures sufficient authors and writers for any purpose, whatsoever.  
As a statist may look upon Moses.  

A Captain joshua.  
A stout man Samson.  
A King David and Solomon.  
A Prophet Samuel, Daniel, and the rest.  
A Courtier Nehemiah.  
A Shepherd Amos.  
A Lawyer Ezra.  
A Coustomer Matthew.  
A fisherman Peter.  
A Physician Luke.  
A Gentleman john.  
A persecutor Paul.  
And a convertist Timothy.   
Religion tells us plainly, that he which 〈◊〉 not into the Communion of Saints, shall never attain the remission of sins.  
Religio showeth that he, which seeketh God with a faithful heart, and loveth God with a joyful heart, and joyeth in God with a thankful heart, hath a gracious blessing, a blessed grace, a continual comfort, and an endless happiness.  
Religion saith, that the fear of God is the learning of the wise: the grace of God, the glory of the learned; the peace of God, the priest of the faithful: and the love of God, the joy of the elect.  
Religion assureth us, that he which reads the book of God, finds a glorious history: he that believes what he reads, hath a gracious inspiration: he that remembers what he believeth, hath a blessed memory; and he that maketh the right use of his remembrance, hath the perfection of understanding.  
Religion warranteth us, that impatience is the sting of nature, and presumption the pride of sin, while humility is the ground and grace of virtue and, and quietness and contentation, the blessing of grace.  
Religion heareth Christ by his word, believeth in him by his grace, liveth in him by his love, and joyeth in him by his spirit.  
Religion guideth us to repentance, and repentance poureth out incessant prayers: and true prayers will pierce the heavens, whilst worldly security goeth to hell like Dives and the devil with a merry gale.  
Religion is united thus far with Philosophy, that every thing fears a superior and higher power: as the deer fears the hound, the partridge the hawk, all creatures man, and man God.  
Religion goes beyond superficial knowledge, or worldly understanding: for it lifteth up our souls to God; as to the author, former, and governor of all, and whosoever knoweth him, shall need to know no other thing.  
Religion maketh the stomach to hunger for grace, and so to feed on the bread of heaven: and the soul to thirst for drink, and and so to carouse the water of life.  
Religion saith, that true repentance cometh by these degrees, sadness of heart, sorrow for sin, confession of the mouth, promise to amend, and endeavouring to make a full satisfaction both in word and deed.  
Religion tells us, that such 〈…〉 us at the day of our death, such w●ll he pronounce us at the day of judgement.  
Religion tells you, that t●e behest jewel in the world is the word of God, because all the world cannot buy 〈◊〉 it is the cheapest thing in the world, because it is to be bought of free cost.  
Religion tells us, that when a Churchman grows covetous, and a gentleman prodigal: while the one is walking to beggary, the other is coming to ignominy: and both are going to hell.  
Religion teacheth us neither to offend the righteous, nor affect the wicked, lest God revenge the one, and the devil reward the other.  
Religion makes conscience to confess truly, when policy causeth us to conceal or beguile cunningly.  
Religion is scandalized in the variety effects, but in the vanity of sin is the misery of our souls: yet say what you can, there is but one God, and one faith, nor can be but one true Religion.   

Remembrance.  
I am the storehouse both of good, and ill:  
Then use me well, and I will glad you still.  
REmembrance is Cleanthes his library and learning with virtue is a step to honour.  
Remembrance of the goodness of God toward us, makes us relieve the misery of the poor, regard the virtue of our servant, and respect the love of our friend.  
Remembrance of former comforts, and excogitating of future goodness, are the relief of a virtuous mind.  
Remembrance may contrive a way, how a man may best bear his misfortunes, either by recounting, if he ever had any greater in times past, or to see thousands of other in as ill estate as ourselves.  
Remembrance is a great officer in Princes courts: for except all places are orderly supplied to the honour of the Prince, and the good of many particular men, which cannot be done, except memory o●der the business: confusion will ouer●htowe all, and disorder bring the court to an uproar.  
Remembrance is sometimes the friend of revenge, and many times the enemy of friendship: for if injuries are not forgotten, and unkindness put out of mind: displeasure follows, and one mischief commonly draws on another.  
Remembrance in some sense is an enemy to our salvation: for if God remember our sins, who can answer him, or if the devil be admitted to record our transgressions, who shall dispute against him, or traverse the indictment.  
Remembrance again is the comfort of our souls: for unless God remember David's troubles, he shall never be released, nor overcome his enemies.  
Remembrance is the only treasury of wisdom: for unless a man be able to make use of his reading by memory, and orderly adapting the observations of profitable precepts, it is to no purpose to read the principles of art, or overlook the histories of times.  
Remembrance is an instinct of nature even in beasts: for the horse remembers his rider, especially his feeder: the dog his master, the hawk his falconer: the lion his keeper, and the bear his commander.  
Remembrance maketh dumb creatures reward good turns, as in the story of Andronicus the slave, in Aulus Gellius may appear: for when his master Dacus had sent him bound to Rome, to be cast into the Lion's den: it was his fortune to chance into the hands of that Lion, whose sore foot he had healed in Africa, which he presently took notice of, and not only saved him from the rest, but fawned upon him, and relieved him by his obedience, to the amazement and pleasure of the people.   

Resolution.  
I compass great exploits, make weakness strong:  
Outstrip faint hopes, though time defer me long.  
REsolution is perfected by patience: so that valour and time effecteth even impossibility to faint hearts.  
Resolution is fearless, and in a good cause makes a clean conscience, as a strong castle.  
Resolution tendeth to extremities, and carrieth wilful men into many dangerous and desperate conclusions, when without other reason, then that they are resolute to do so, they run headlong to infinite and unreverseable evils.  
Resolution hath likewise a hand in Religion; for a man must resolve to deny the world, and dispossess the devil, before he can come to heaven, as he which determineth to take possession of a house, wherein a stronger man dwelleth, must needs forsake his ease and pleasures, verter on many dangers, and thrust him out, either by strength or policy, before he get the victory.  
Resolution must prepare you to your travail, for if you cannot endure labour, want, disgrace, reviling, discomforts, and divers other inconveniences, you were better stay at home then undertake a journey into foreign countries.  
Resolution made Caius the Philosopher, when he was in a study at his going to death, answer the tyrant Calligula, that he determined to mark whether the soul would have any knowledge or feeling of his departure from his body.  
Resolution maketh women famous for many memorable actions, & worthy exploits As in the time of the Emperor Conradus the third, Caesar having wars in the kingdom of Bavaria, amongst other places came to the City of Monaco: where when he had lost some principal Captains in the assault, he swore: that if he entered the town, he would not leave a man alive in it; whereupon when it was in a great distress indeed, and not able to hold out: some of the Ladies and best sort of women went to the Emperor, and falling on their knees at his feet, beseeched him so far to mitigate the heat of his wrath, that though he had sworn the death of all the men: yet to spare the women, and give them leave to pass away with life, and every one with that which she did carry orderly away, which solemnly granted, not one woman issued out of the town, but had either husband, brother, child, kinsman, or friend on her back. Whereat the Emperor much amazed, commended their resoluon, and forgot his anger, and in great mercy sent them with all the men into the town again, gave them all their goods, and took the Duke not only to mercy, but advanced him to honour, as all the rest unto favour.  
Resolution biddeth us fear no shadows, for their forces are little: nor trust in dreams, for they are but illusions.  
Resolution raiseth valour to the first step of honour, while excuse and fear are the disgrace of a noble nature.  
Resolution made the siege of Numantia so famous, and the destruction so glorious: for as the Romans one way were resolved to conquer it, and so endured infinite troubles and distresses: the Numantines were as absolute in the defence of their honours: and so put in practise a most memorable stratagem. For when there was no remedy but submission, they brought all the substance of their city into the market place and burned it to cinders, and presently killed themselves, so that when the Romans entered indeed, there was neither riches to carry away, nor persons to triumph over.   

Statesman,  
I languages with foreign secrets, know:  
And for my country do my pains bestow.  
A Statesman cannot well maintain the credit of his place, except he have been a travailer, a Linguist, a Scholar, and judicious: for it is not an outward fame, that can carry it away, but a substantial knowledge must lead you up to preferment.  
A Statesman many times hazardeth the credit of his honesty abroad: for he commonly revealeth his own secrets to know other men's, and seemeth of any religion to pry into the business of a Kingdom.  
A Statesman steps up a higher degree than a travailer, for what time this spendeth 〈◊〉 vanity, the other must consume in observation.  
A Statesman must not only be secret himself, but be very cautelous, that no man else discovers his secrets: for else he shall only pass with a superficial knowledge, and never attain unto true intelligence.  
Statesmen at home, have agents abroad, who 〈◊〉 are employed to observe the business of other Kingdoms, where●● 〈◊〉, be 〈◊〉 to use honesty, and 〈◊〉, to certify nothing but 〈…〉, to do it with the first; wher●●y commonly Ambassadors themselves are irous of such men, because the affairs are certified underhand, before their letters are read in public.  
Statesmen at home must ever remember the common good, before their private profit: wherein these particulars are much in use; the honour of the Prince, the glory of the Nation, the confederacy of the Princes, which may soonest annoy being enemies: the affinity of such as may best love the country, if alteration should happen, the armies made sure, the nobility held in favour, the Gentlemen maintained in their privileges, the commons kept in obedience, and the public treasury supplied.  
Statesmen must not be ignorant of ancient laws, and former antiquities, lest policy overthrow custom, and new cunning supplant old honesty: whereby much murmuring ariseth amongst the people, and dangerous grudge traduce private men for their private respects.  
Statesmen endeavouring to overthrow ancient customs, must work it out by policy; and to set up new devices, contrive it by cunning; for the people will quickly espy a rent in the whole cloth, and dare do more than whisper against the seducers of Princes.  
Statesmen must take heed, that Princes do not favour corrupt officers: for though a Prince be good, yet if his favourites be bad, it is as ill as if he were bad himself.  
Statesmen must not practise any thing against the principles of religion, lest it savour of Atheism rather than policy: and so the devil seem to be served, and God dishonoured.  
A Statesman, if he be not careful of his carriage, will incur the imputation of an enformer abroad, and at home of irreligious: for abroad he must give intelligence of his best friends, and at home flatter his very enemies.  
Statesmen must observe the Court, promise fair to the City: favour the country, counterfeit with the Nobles, entice the Gentlemen: pardon the factious: keep the mighty in league: and detain the commons in courtesy.   

Scholar.  
I strive for learning, without strife; that time  
With Fame's fair wings may learn me how to climb.  
A Scholar is for the time a prentice to Art, and must serve out his years before he can sue his freedom: but herein lies the difference between learning and riches; when a tradesman's prenticeship is finished, he sets up for himself; when a scholars, for others; as a principle in Philosophy, He lives not at all, that lives not to the good of his country.  
Scholars, of all vices, are not covetous: for they care not how little they take for their money.  
Scholars and soldiers must entertain resolution to bear with all inconveniences, & tarry the time of preferment: for otherwise, if either start back, as wearied with some hindrances, he is anew to begin again: yea peradventure in as ill a case, as he, that goes up a ladder, but slippeth off the rondells; or when one breaks, falls down in great danger.  
Scholars are ever learning: for such is the excellency of Art, that the more they study, the more they may; and the more knowledge they have, the less they seem to know: for comparing the hidden secrets with the apparent, they seem no otherwise, than a candle in the sun, and a river to the sea.  
Scholars ought to be penitent for nothing more than the loss of time: for the Merchant complains of shipwreck; the Citizen of bad creditors; the Soldier of ill paymasters; the Lawyer of long vacations; the Artificers of slender setting on work; the Physician of temperate times and diet; the Countryman of wet harvests; and the Scholars of ill employed time, and worse spent hours.  
A scholar that makes mystical Arts the abuse of wit and studies, employs his time ill, to seek preferment by the devil; who yet will never serve his turn, but to bring his soul to destruction.  
A scholar is an enemy of fortune, because they are many times prevented in their race to advancement, by such as are far inferior to themselves: and either for want of friends or presents, must lose their expectations.  
A scholar may use honest recreation at seasonable hours, as well for the health of his body, as cheering his spirits: for as a knife, though it have never so good an edge, may be quickly dulled, with continual cutting hard or sharp things: so the best wits in the world cannot retain a continual virtue without rest, and artificial supply from delight and further encouragement.  
A scholar should not be vainglorious; yet this is a natural imperfection incident to learning; that in young beginners they go forward the better in being praised; and in old Doctors, they live the merrier in hope to be commended.  
A scholar must be of a spare and moderate diet: for how ever Venus cannot flourish without the help of Ceres and Bacchus, yet will Minerva and the Muses live gloriously by the pleasant waters of Helicon.  
Scholars should have great acquaintance with the morning: for two hours well employed then, is of more force than four afterward, for the attainment of learning.   

Soldier.  
O that I were not as the flowers in May,  
Which, when the scent is lost, are cast away.  
Soldier is a name of that honour, that it is the genus of vallure & valiant men▪ for Emperors, Princes, great Commanders, inferior Captains, & military men, with all their famous exploits, are all comprised under this term, He is, or was a brave soldier.  
Soldier seems the prime honour and glory of a Nation: for in that title all other professions are darkened, in a sort, as when a man discourses of a Country he is not first demanded; what Merchants there are; how the Citizens live; how the Countryman tills the ground; how the Gentlemen lives idly, and such like: but what able men are in the same; what garrisons maintained; what soldiers flourish; what exploits they have performed; and this is commonly the first question.  
Soldier in the best commonwealth is compared to a nosegay, which is worn all day, while the sweetness & freshness doth last, but at night, when it fades, is cast on the dunghill: so when necessity calls to our countries defence, and that worthy men must be employed, they are much made of, entertained, admitted, welcomed, and rewarded: but as soon as peace is confirmed, & the troubles overblown, then are the better sort dismissed peraduentute with flattering words: and the inferior left to the whip or to the gallows.  
Soldiers one way are the cause of wealth: for wheresoever they be resident, victuals grow dear in the market: & those commodities, which the Countryman must either spend himself, or sell at an easy rate, are uttered for double value: another way they are the ruin of a country upon fury of an execution, where all th●●gs are subject to fire and sword.  
Soldiers augment their honour in pardoning of enemies, rather than their valour in killing of the vanquished: so that the greatest virtue in a Soldier is to overcome by courtesy, when by force of arms they they have got the victory.  
soldiers must neither attempt any thing by vainglory, nor refrain through fear: but carry such a moderation and government, that his courage turn not to fury and madness, nor his forbearance to pusillanimity and cowardice.  
Soldiers are true Christians, and true Christians are Soldiers: for having a spirituali warfare with the flesh, world, and devil: they must be ever in action, yea prevail at last, or else be utterly destroyed, for no composition can serve the turn: therefore, that we may neither faint, nor make frivolous excuses, God hath sent us into an Armoury to choose such weapons, as under the conduct of our Captain jesus Christ, we are sure to prevail with.  
Soldiers of the world through liberty and ease: quickly abuse their profession: For where is in noble designs they are honourable and glorious in filthy idleness, they are rogues and vagabonds: in the one they are seated in a chair of preferment, in the other chained in a dungeon of infamy.  
Soldiers and sailors are brothers in good courses: for there be but two Elements, in which mortal creatures live: Earth and Water; wherein the Soldier at land, and Mariner at Sea, dispatch all our business.  
soldiers must either have pay or spoil, and sometimes love the one better than the other, because that pay comes by limilation, but spoil by fortune, which filleth many times the bag of a mean man with rich booty.   

Shifting.  
If I sink not, I care not who doth swell:  
I feign would live, though how I know not well.  
SHifting doth many times incur the indignity of reproach, & to be counted a shifter, is as if a man would say in plain terms a cozener.  
Shifting setteth one's wits on the tenterhooks, for he which hath no certain revenue coming in, and yet would feign hold up his head in the sea of the world, must make hard shift to maintain his credit, and continue his estate.  
Shifting is incident to very good men, who sometimes are compelled to use great sums of money, which if they cannot procure by their own credit, they must make shift by others suretyship, or some good pawn: sometimes enforced upon some dangerous attempt: for if a man he with a wi●e, and her husband come in the mean while, he is put to his sh●fts to escape the danger: sometimes subject to ship wrack, and ●o makes hard shift to save his life, and when he hath escaped, must shift himself, or else go in a drunken suit: and sometimes troubled in a long journey with an untoward jade, which if he do not shift, he may either fail in his voyage, ' or fall in the dirt. Shifting may serve one's turn in the world amongst men: but when death comes, there is no shift for him.  
Shifting is a very poor and troublesome trade, if a man have no other means to get his living: for if his shifts fail, he must either beg, or steal, and then follows another shifting to put off his doublet, and put on a rope.  
Shifting is the mother of cleanliness, and the commendations of a good housewife: ●or if the servants be not shifted they will become lousy, if the sheets be not changed they will be nasty, if the trenchers be not turned thee will be greasy, if the beds be not tossed they will be fusty, and if the houses be not cleansed they will be dusty.  
Shifting is a most necessary thing in Princes palaces: for if they make not often removes, the great concourse and continual residence will breed offensive air and infectious sickness.  
Shifting is the only bravery and credit of a Courtier, for if he be not able to change his apparel sometimes thrice in a day, he is ous of countenance, and at least thrice a week out of credit, but yet I would not have him make this shift to pawn his winter clothes in summer, and his summer in winter, his Sunday-cloaths for working days, and his working days for holy days.  
Shifting brings confusion to a man's fortune for he that taketh no certain course to maintain his estate, is like a man in a wood, that runneth wildly up and down whooping and crying, and cannot get out, because there is no certain path to direct him.  
Shifting robbeth Peter to pay Paul, and borroweth of this man to satisfy that: so that at last, as the pitcher going often to the water comes broken home: he runneth so far in debt to avoid discredit, that he is cast into a prison, whence he cannot return.  
Shifting a side is sometimes excusable, as when an importunate and troublesome suitor will not be answered, it is not amiss for a man to go a little a way, nor make an honest excuse to rid him of a troublesome business.  
Shifting is lamentable, proceeding of necessity: knavish, of wantonness: wholesome for cleanliness: courtlike for comeliness: Princelike for bravery: whorish for vanity: devilish for villainy: and hellish for want of constancy in true faith and christianity.   

Singularity.  
Who me affects, unless to grace I lean,  
Oddly to play his part, quite mars the Scene.  
SIngularity in apparel maketh a man ridiculous, when fantasticalness by custom is neither de●ided not ashamed, ●o odious is it to err from that which is ordinary and common, and suspected of pride and self conceit to take up a peculiar habit and fashion.  
Singularity discovered the pride of Diogenes even in his poverty: for he not only despised the other sect of Philosophers, but contested with the great Alexander himself, who yet commended his humour, and made him more proud in saying; that if he were not Alexander, he would be Diogenes: but all others traduced him for his singularity, and the common people called him Ciricke, or dog.  
Singularity is most odious, if it be seconded by hypocrisy: for so many attire themselves, look heavily, go demure, sit sadly speak sparingly, feed privately: and do all things contrary to other men: but are yet mecie hypocrites, and either cutthroats, hard hearts, or licentious lechers.  
Singularity for the most part, is singularly deceived in its expectation, seeking praise, but finding reproach and derision by an uncuth fashion. for singularity even in virtue seldom escapes the note and brand of hypocrisy, but to usurp a singularity in things of common use and nature, which in themselves are matters of indifferency (as apparel, speech, behaviour,) are ever sure of the general censure of giddy humorous and ridiculous absurdity.  
Singularity hath many synonimaes; curiosity, when in all our attempts ●e strive to hit the bird as it were in the eye; wilfulness, when in despite of custom of discretion we will do but what we list, and follow our own fashion; opposition, when our custom is contrary to all men; ●ancy, when our new fangled fashion hath more lenity, then use or decency: hypocrisy, when we reprove small fault's, and commit greater ourselves: pride, when we scorn others, contempt when we think none so good as ourselves, and fineness forsooth when we are afraid to touch or tread on that that may foul our fingers, or dirty our shoes.   

sin.  
O Nothing which dost all things mar, if made;  
Why art thou Nothing, yet dost thou not vade?  
Sin is the Devils that old Serpent's sting, whose viperous poison it is far easier to avoid, then being stung, to expel the venom.  
Satan that sworn enemy to man, having matched himself in marriage with iniquity, had by her nine children, which he placed with several persons, fitting in disposition to their several humours and inclinations, in manner following. Viz. Simony with Priests, hypocrisy with Professors, oppression with Nobles, usury with Citizen's deceit with Merchants, falsehood with servants, sacrilege with soldiers, pride with women, luxury with all.  
Sin is committed by human frailty, but continued by devilish perversity.  
Sin is the highway to hell, but a man were better go in a private path, though a great way about, then follow many in the common road.  
Sin continued with delight, ends in woeful and wretched smart.  
Sin is more infectious than the plague, and most deadly in despair: for in the one sometime a recovery is had: but in the other soul and body are utterly confounded.  
Sin unreproved maketh the concealer accessary: but he that delighteth in it, shall feel the greatest smart of it.  
Sin maketh men afraid to die, though they be weary of their lives.  
sins proceeding of ignorance, and confessed with penitency, obtain forgiveness, and are written in forgetfulness.  
Sin is a work of darkness: for Peter denied Christ in the night, but confessed him in the day, which shows that repentance is an action of light.  
Sin is a trespass in thought, an error in speech, a wickedness in committing: but damnation in the delight and continuation.  
Sin followed with pleasure and speediness, makes a man slow of pace to meet with his Saviour.  
Sin in us is worthy to be afflicted with punishment for offending of God, when Christ was plagued in saving of us not for any sin of his own, but only for taking our sins upon him.  
Sin repent in health when we have power to proceed, shows a leaving of sin: but ●e that in sickness repenteth, when he hath no more power, showeth that sin hath left him, not he the sin.  
Sin through weakness is against the father and his mightiness, through ignorance against the son and his wisdom, through malice, against the holy Ghost and his grace.  
Sin killed Saul with his own hand: hanged Absolom by his own hair: slew Zenacherib by his own sons, and betrayed Christ by his own servants.  
Sin is the bait of folly, and the scourge of villainy, it brings the beggar to the stocks, the bawd to the cart, the thief to the gallows, and the murderer to the wheel, and all without repentance to hell.  
Sin makes wrath in heaven, war on earth, woe for man, and work for the devil.  
Sin is the seed of darkness, the root of rottenness, the tree of cursedness, the blossom of vanity, and fruit of bitterness.  
Sin toll the passing bell of life, strikes up the drum of death, sounds the trump of infamy, and makes the whole triumph of hell.   

Sorrow.  
Sorrow for sin, can never break the heart  
For joy within, else life it makes to part.  
SOrrow for sin is a sign of grace, and joined with true repentance worketh our salvation. For as a warm hand mouldeth and fashioneth wax to what impression it please: so do tears and true contrition work God to compassion.  
Sorrow is sins salve, and amendment of life keeps the soul in health.  
Sorrows concealed are killing pains, and repentant tears though they make less noise are more forcible with God, then feigned or strained outcries, with whom the throbs of the heart are as powerful as drops of blood, and the sigh of a penitent and sorrowful soul do always prevail.  
sorrows unfelt condemn us for want of sense: but not forborn, proves we have no patience, nor right use of affliction.  
Sorrow bursteth forth many times into tears, which from a true heart are gracious, from a kind heart pitiful, from a cursed heart scornful, from a false heart devilish, and from a foolish heart ridiculous.  
Sorrow filleth the heart full of grief, and maketh silence a heavy burden: yet is it better to suppress sorrow in silence, then let it break forth into rage with greater offence.  
Sorrow is ended by death, and although patience is the overruler of passion: yet delay is the murderer of hope.  
Sorrow that is helpless, is a heavy passion, & hopeless patience is an endless grief.  
Sorrow, if moderate, may be had for the dead, but extremities are to be avoided i● all things. For as a glutting rain is eue● noisome to corn: for in seed time it drowneth it, in the growth it lodgeth it, and at harvest it rotteth or burneth it: so doth sorrow and excess of tears dull our senses, quench our spirits, cloud our understandings, and in conclusion killeth all lively operation of our souls and bodies.  
Sorrow oppresseth the mind, breaketh the heart, and keepeth us from our journey to quietness, as a tired horse faints in his way, sinks under his burden, and sometime lies down in the dirt.  
Sorrow, if great, makes the soul burst forth into cries; but if excessive, it smothers them or chokes them in the very birth or conception: so that in sorrow, the less the sound is, the more is the sense.  
Sorrow maketh a contrite heart to sigh, and teacheth the penitent to talk with God in prayer, which indeed is the true sacrifice, and only redress of sorrow.  
Sorrow fashioneth an unruly heart to good order, as a wide and side garment is cut & pared, and plighted and put together in a sit and comely manner.  
Sorrow is renewed with remembrance of sins past, meditation of faults present, and fear of future offences.  
Sorrow is the cause of a heavy heart, hot liver, bad digestion, unsavoury breath, abstinence from meats, dry bones, swelling eyes, sad countenance, dejected looks, dull and doleful dispositions, pensive passions, and many melancholic maladies, and macerations, pitiful gestures, mournful speeches, and mad actions, sorrow is never so profitable as for sin, nor joy so comfortable as for forgiveness of sin.  
Sorrow for sin if true and hearty, causeth in the faithful fear to offend again, but causeth ●eare joined with hope of pardon; whereas the sorrow of the faithless followeth fear of death and damnation.  
Sorrow overcharging the heart, puts it to a dangerous and deadly plunge: as a falcons life is hazarded by over-gorging, & a slender roof by overburdening; so that a weak heart is quickly overthrown, and a strong put to the more pain.  
Sorrow and tears cleanse the soul of her sins, and contrition of the heart maketh confession with the mouth: for all true grief makes a man know and acknowledge himself.  
Sorrow in extremity overpresseth a weak resolution, as a ship overloaded, doth sometime sink with the weight.  
Sorrow about worldly business bringeth pensiveness, and detaineth us from such endeavours as may prevent mischiefs, yea, keepeth us from godly meditations and heavenly objects, which are more profitable unto us.  
Sorrow for wants cannot remedy them, nor prevent necessities, and therefore it is the way to proceed to action, and over come sorrow with painful employments.  
Sorrow for unkindness in Lovers, must be vented by words, or else the heart shall never make known griefs, but by fair and friendly expostulations, it comes to pass often times, that the falling out of Lovers is the renewing of love.   

Temperance.  
Nothing too much: mix water with the wine;  
The mean is best, which temperance doth define.  
TEmperance both in judiciary proceed, and in private men's minds and actions, procureth tranquillity, and preventeth outrage and calumny in Commonwealths: for so neither the bad are supported, nor the good oppressed, the mighty imperious, nor the weak refractarious, the soldier mutinous, nor the scholar contentious, the rich covetous, nor the poor envious: for although most of these may be comprised under the government of justice; yet must justice herself be guided by temperance.  
Temperance in diet and exercise, will make a man say; a fig, for Galen & Paracelsus. Temperance sitting in the heart, and ruling the affection and tongue, keepeth a man from flattering, dissimulation, which is an extreme, which though the world say; he that wants, hath no wit, yet I say, he that useth it hath no honesty.  
Temperance keepeth us from flattering speeches, which are like smooth waters, wherein men are drowned sooner, than in rough streams, because they are commonly deepest, and most dangerous.  
Temperance in wine, is a whetstone to the wit: but excess, is a millstone to the senses.  
Temperance through patience maketh the smart of others soars a lenative to his own wounds; but indeed there need no such distinction: for there is no temperance without patience, and patience is a kind of temperance.  
Temperance is pace and moderate proceeding, bringeth lowly snails (as slowly as they go) to the top of high towers, when gaping and fluttering Rooks break their necks for haste, out of their lofty nests.  
Temperance is the protectrix of all other virtues: for Socrates was wont to say, that he which would love his country as his own life, must above all things love temperance, or abstinence, and fly from self will and excess, as from a Siren: and Epictetes the Stoic did as it were knit up all Philosophy in two words, Suffer and Abstain. In the first whereof we may learn to bear adversity with a good mind: in the second to abstain from our own wills and vain sed●cings.  
Temperance keepeth our affections in order: for otherwise, if our appetite might seed alway on Manna, we would loathe it; if our inheritance did stretch to the plain of jordan, we would go beyond it; and if we were seated in heaven, we would lift up our heads above it.  
Temperance was surely wanting when E●ah thought not Paradise sufficient for her habi●aton; the dainties of Eden sweet enough for her taste; nor the presence of God good enough for her company and contentment.  
Temperance teacheth men to use riches & endure poverty: yea to moderate prosperity, and overcome adversity.  
Temperance useth wine moderately to the comforting the heart, and quickening the wit, whereas taken in excess it dulleth the memory, weakeneth the sense, corrupteth the blood, troubleth the stomach, infuseth error, and bringeth us to ignorance.  
Temperance poiseth virtue in a mean and moderate scale, and hope of attaining future good by moderation, keepeth our wicked wills from extravagant ranging.  
Temperance keeps the spirits at rest, and in order, which otherwise would burst into passions and extremities: but nothing excessively violent is durable; nor any thing orderly moderate is easily mutable.  
Temperance brought most of the Roman wars to perfection, & all the great Captains to glory. Thus Q● Fabius overcame Hannibal and Scipi● Spain: yea in his abstinence from the beautiful captive espoused to judibilis, he won the hearts of all the people, and settled the Roman Empire.  
Temperance is diet keeps the body in health, but a clear conscience is the soundness of the foul.  
Temperance joined with modesty teacheth apparel to cover nakedness, and meat to nourish nature: but feasts cause surfeiting, riches pride, voluptuousness idleness, and excess overthrows all.  
Temperance is the way to walk to perfection: and as when we look in a glass, and see the spots in our face, unless the hand be li●ted up to make all clean, it is to no purpose. So though wisdom discover our imperfections, yet if temperance assist not to reformation, vices will spread farther and farther to our final ruin.   

Time.  
This is the cure of grief, the end of hope,  
To all thy wishes time affords thee scope.  
TIme overcometh all labour, and endeth the greatest misery and heaviness: for how forcible soever sorrows seem, yet there must be an ending, as there was a day of beginning.  
Time amongst many other ways, is not least of all lost in telling lies and wonders, and seldom are such men believed in true relations; like the shepherds boy, that called the shepherds to help him: for the Wolf was coming for a Lamb; who thereupon startled came once or twice but. were deceived: for the wanton boy did mock them with a lie; whereupon when the Wolf indeed was come, they would not believe him, and so lay still until the Lamb was gone, and the boys was turned to crying.  
Time betwixt infancy and age seemeth long but in respect of eternity it is much less than a minute: for God is before and after all times, which bear no proportion to his enduring.  
Time is precious to the wise, but vile to a fool; to the learned a treasure, to the lazy tedious, to the blessed joyful, and to the damned horrible: for in hell their pai●e is surpassing and perpetual.  
Time is unrecoverable, and therefore not to be spent in want on fictions, or idle fantasies, or vain pleasures.  
Time watch th●our life, for the evening tells what the day hath done, the week casteth up the days account, the months the weeks, the years the months, our life the years, and death our life and all our actions.  
Time makes the snail● climb a great height, though he hasten but a slow pace, the warmth of the Sun recovers dead flies; the grain of mustard-seed becometh a tree: the small seeds of the earth spread to flourishing branches: and all naturers works come to perfection in their due time.  
Time is not to be let slip: for a bright morning may have a black day, and a glorious day a gloomy evening.  
Time is lost, when we labour in vain, but when we to work evil it's to abuse both wit and time: so time gained is a proof of wit, but abused the reproof of wickedness.  
Time of har●est is joyful to the husbandmen; of receiving fees to to the lawyer; of taking rents to the Gentlemen; of rest and case to the soldier & labourer: of expenses to the prodigal, of relieving the poor to the charitable, and so in infinite other particulars.  
Time is pictured like Fortune with a hairy foretop and bald behind: to show that we must catch hold of time, while she offers herself, and not let slip an opportunity to to do us good; for there is no hold fast to be taken, when she is past and gone.  
Time is precious to the understanding spirit, and labour easy to the loving heart, while loss of time is the shame of folly, and forced pain brings unpleasing profit.  
Time trieth all things, and openeth the eyes of true understanding, making the eye of nature to guide the whole world in good order, the eye of reason to run the course of nature, the eye of art to note the rules of reason: but the eye of wisdom to take grace for her direction.  
Time lost is hardly to be recovered, old sores are hardly healed, credit cracked is hardly restored, and long quarrels hardly quieted.  
Time lost is the effect of folly, the shame of wit, the rudeness of will, the rust of sense, the rain of reason, the wound of sin, the woe of man.  
Time and tides must be watched: for if they will not tarry for kings, let not inferior persons expect to command the heavens.   

traveler.  
I Countries, vices, manners, men, observe;  
Learn languages, and would good fame deserve.  
traveler is an excellent huntsman of idleness, and Physician to cure the passion of love: for by labour and more generous employment out of sight of the absent and beloved object, the body and mind are otherwise so set on work, that laziness and love are quite extinct.  
traveler must do more than look on goodly buildings, and gaze on beautiful faces: lest he be like to his carriage trunk that is remo●ed hither and thither to serve his idle humours, to make shows, and fill up places: but makes no profitable observations for public services.  
traveler must have the head of a Philosopher, to carry away all he remembers, and sees, the heart of a Lion to endure all afflictions, and not be afraid of any dangers, the mouth of a swine to taste and eat all meats, the eyes of a Hawk to view the secrets of all places, where he resorts, the back of an Ass to bear and forbear either flouts or disgraces, the legs of a Camel to carry his own body, and other necessaries if need be, and the vigilancy of a Cock to be awake at all hours, and be ready to attend his journey.  
traveler at sea sees the wonders of God, & at land the pleasures of the world: at sea he must endure both storms and wants: at land he may prevent extremities, at sea he must provide before hand, and so may make shift without money: at land he must always have coin or credit to serve his turn, as sea he liveth at ease without pleasure, at land he hath delight with some labour, at sea he is in danger of Piracy, tempests, and shipwreck: at land he may fall amongst thieves, cozeners, and courtesans, at sea he is troubled with the unsavoury smell of the ship, at land refreshed with the sweet scent of flowers of the field. To conclude, at sea he must endure some inconveniences, and at land he may enjoy great contentment and delight.  
traveler must make use of his labours: for it is not sufficient to go from City to City, from Country to Country, from house to house, from one delight to another, except he learn the language, observe the most remarkable things, converse with understanding men, confer with the judicious, be in person at solemnities, give ●are to all reports, but believe only truths or strong probabilities, and not let slip any opportunity to enrich his knowledge, and pleasure his Country.  
traveler must not take exception to his Inn, find fault with his lodging, murmur at his bedfellow, grudge at his diet, rail on his waggener, speak ill of the religion, make comparisons with the state, villipend the place, where he remains, not take exceptions to the faults and imperfections of private persons, no though they be apparent impieties.  
traveler need not care for costly or superfluous apparel: must have money and not show it, learning and not boast of it, secrets and not discover them, ability of body and not abuse it, courage of heart, and not employ it: and patience, but not overburden it; for in matters iustisiable all conntries hearken after complaints, and are proud, when they may do justice to strangers.  
traveler must take heed of curiosity, either to inquire after dangerous news, or to seek after others secrets: for so he may be brought to the suspicion of an intelligencer, and discredit of enformer: in both which, though there be some things allowable; yet the very title maketh a blur. traveler must be sure of credit, where he means to reside: for as he cannot beforehand determine his return; so he may not trust unto strangers for their charity in unknown places: nay, his own countrymen will fail him, and his wants defeat and disgrace him.  
traveler may perform his business the better, by how much he makes the lesser show: For from a privacy of life, he is unsuspected, whereas public eminence makes him dangerously marked.  
traveler must be tongue-tied in matters of Religion, and leave disputation of controversies: for to raise no arguments, to use no contradiction, to make no comparison, to reproach or dispraise no man, or by nips or jests to expose him to derision, are secure points for a traveler to build on.   

Troubles.  
Troubles are trials, though they turn to loss:  
Like gold and silver, that are tried from dross.  
Trouble's are incident to an honest life: but sometimes they are so many and so heavy, that they make honesty weary, & to sell her freehold: but troubles to confirm constancy in honesty are gracious trials.  
Troubles are tokens of God's favour, whereupon Polycrates the tyrant was afraid of nothing so much, as the fickleness of fortune, because he had never any trouble or mischance in the world, which made him cast his rich jewel into the sea, because he would have some crosses: but a fisherman having taken an extraordinary Dolphin, brought it to the King, who found his jewel in her belie: whereat amazed, he presently swore, there was some great mischief and trouble toward him, which fell out accordingly: for that night there was a conspiracy against him, and he lost his life.  
Troubles are like sea-marks to direct us in the channel of salvation, lest we fall on the rocks, and shelves of worldly cares and covetousness: or sink overhead with cares into the gulfs and skirts of devouring vanity, or filthy pleasures: from which we are often preserved by profitable troubles.  
Troubles that are sudden and not foreseen, puzel our very thoughts; and perturb our understandings with pensive cares: therefore is premeditation a great point of discretion, but it must forecast as well to prevent present mischiefs, as to provide fo● future times.  
Troubles make men-trust in God, and then they cannot be deceined, whereas he that trusteth in man, shall be sure to be abused.  
Trouble is of greater power to restrain the act, then satisfy the desire: for the body may be weary of sinning, when desire is never satisfied with sin: as the drunkard that can drink no more, yet calls for more wine; and the lecher unable to satisfy his lust, yet loves to rub and scratch his scurvy itch.  
Troubles bring a man much less grief with a virtuous wife; but a vi●ious woman herself alone, will overcome the patience of any man. They are much more troublesome to men's hearts, than a smoking chimney is to their eyes.  
Troubles are comforts to none, but such as have grace to see, who sends them, and why? and so to profit by them accordingly. So imprisonment is pleasing only to such as know their patience and good carriage for a while, will procure their greater liberty.  
Trouble not the Lion in his pleasure, nor anger him in his prey, it may do thee hurt, it cannot good; hunting will not make the wild bull tame, but stark mad.  
Trouble of a disquieted mind can no more be concealed then the cough, or a woman with child, it fills with frowardness and grief, and both will forth.  
Trouble is the common place of the poor, they are ever in it, and for want of means, there is great disquiet: but an unruly wife is a quotidian fever, and a continual plague on earth.  
Troubles are the trials of patience, and passion the trouble of reason, fear is the enemy of a weak spirit, but faith is the assurance of comfort, as temperance the warrant of judgement.  
Troubles and travail keep the body in motion, as study the mind and senses. But as overmuch of the one trieth the body: so overmuch of the other exhausteth the spirits.  
Troubles happen sometimes to the best livers, and suits in law are a mere labyrinth to an honest man, and quiet mind.  
Troubles cannot overthrow godly resolutions, nor wise men be overcome with trifles.  
Troubles of the spirit grow by the infirmity of the flesh, and the infirmity of the spirit, is the flesh ruined: so that they are both ways cause of each others calamities.   

Vanity.  
The world (though Heaven) is but mere vanity  
Compared with God? no, with Saint's piety.  
Vanity in words, clothes, and actions, wherein men do so much glory, showeth them void of wisdom and piety, which if it infused no other infection to the speaker, or hearer: actor, or beholder; yet were it herein a great sin, that it is a lavish profuser of precious time.  
Vanity and des●re of glory do commonly keep company, for gorgeous buildings, sumptuous tombs, large hospitals, outward pomp, delicate banqueting houses, delightful orchards, and all such fabrics, and sumptuous works of purpose to be talked of, and add to our fame: are all but vanity, wanting the substance of good deeds and true humility.  
Vanity is often vented with little understanding, and yet great study, while the hand of wisdom quickly discovereth the folly of idle invention.  
Vanities are herein venomous, that they so blast the forward wits of youth in the blossom or bud, that they seldom come to substantial and mature fruit.  
Vanity maketh wit a foolish wanton: for he that delighteth in toys, to neglect weighty affairs, hath little understanding.  
Vanity soothed corrupts wit and reason: but the correction of vice commendeth and causeth wisdom.  
Vanity transporteth to unprofitable pleasures, when wisdom delighteth in necessary employments.  
Vanity of the world is like a smoke in the air, which seemeth to ascend unto heaheaven, but it goeth and vanisheth to nothing, and letteth fall the followers thereof to the pit of perdition.  
Vanity is seen in certain things, whereto no trust is to be given. The chance of the dice, the continuance of prosperity, the fair wether in winter, or sunshine in April: the tears of a Crocodile, the playing of Dolphins, the eloquence of a flatterer, the preferment of a tyrant, and the constancy of a woman.  
Vanity is soon seen in vaunting bravadoes as appears by this story. The Duke of Calabria going to make war upon the Florentines: in a bravery said he would not pull off his boots before he had entered the city, to whom a merry fellow standing by said, oh my Lord, you will I fear fret out a number of shoes then: for it must needs be a longer business than you imagine.  
Vanity is a great reproach to true understanding, when we either speak more than our cau●e in hand requires: or live above our ability and estates, making a greater show and pomp than we can maintain by our means: or attempt any enterprise, which we are not able to finish.  
Vanity showeth itself much in idle actions and ridiculous jests▪ as in this tale may appear. A Gentleman of Naples, whose spirit was too high for his fortune, lived far exceeding his maintenance: and yet had the fortune by secret supportation to hold up his head in the sea of the world in despite of envious eyes. Thus one night he lodged in the house of a baron, a friend of his, where waking somewhat early: he fell to make his prayers unto God for the remission of sins, and worldly means, which a certain i●ster overhearing, and lying in the next chamber, answered with a loud voice! oh thou prodigal child, thou art borne a younger brother, and to keep but one man and a boy art still begging; but if thou wilt maintain a number of idle followers (whereof thou art ambitious) learn to be thrifty, & spare in time▪ or thy prayers will not be heard, whereat the Gentleman seeing his vanity, and perceiving he had committed some error, replied. Indeed I spoke too loud to let thee hear me: and have committed a greater folly to suffer thee to live upon me.  
Vanity of apparel showeth the pride of heart: the weakness of wit, the fantasticness of will: the defect of understanding, or unruliness of affection, the superfluity of prodigality: and a prognosticate of poverty.  
Vanity of discourse and foolish tabletalk maketh men often ridiculous, as appeareth by this. A Gentleman sitting at the table of a great friend being his favourite, the table fully furnished, and the company well prepared to their viands: the master of the house began to rouse his shoulders in a rich chair, and himself as richly attired, spoke to a kinsman of his somewhat abruptly, and then leaving him, he also spoke to the former Gentleman: and then again to his cousin, whereat all the company amazed, expected to hear some matter worthy to be uttered: but he gave only a hem, and with a spit, said no more, but cousin: what is that pie before you; whereat a jester, cha●ing that he had stayed his teeth to give time to his ears, replied suddenly: better eat of a calves head, then hear an owl speak: whereat the guests held laughter so hard, that they were ready to break, and thus is idle ignorant vanity worthily made ridiculous by hire own folly.   

Valour.  
Unless I make a man base fear subdue:  
He's but a beast to God and man untrue.  
VAlour advanceth to honour, and thrusteth misery aside from pressing us down in the dirt.  
Valour proceeding by wisdoms direction, perfecteth such actions, as otherwise would fail in the execution.  
Valour may be accompanied with folly, and and then is it mere foolhardiness or temerity: so that now in the school of the wisest it is disputable, whether a wise coward, or a valiant fool is the better man.  
Valour maketh a Captain with a few soldiers overcome many enemies: but he that overcometh himself, is valiant indeed; but he which is his own enemy, whether shall he fly for succour or security.  
Valour differeth from foolish hardiness, as a wise fear may be far from cowardice: in bo●● extremities turn to vice.  
Valour scorneth to move the impotent to impatiency, to betray the innocent to villainy; or to vex the simple with impetuosity.  
Valour will not insult over a weak hearted, nor pick a quarrel with one that cannot answer him, either for impotency, some defect of nature, disability of person, inequality of condition, or imperfection of sense.  
Valour in a good cause doth not fear death as true divines in God's cause are not terrified with the devil.  
Valour is often overthrown by rashness, and had I witted is the worst part of understanding: for rashness without reason may breed sorrow without compassion.  
Valour is glorious in mercy, but a cowherd is tyrannous in victory.  
Valour must not attempt impossibilities, nor run into with absurdities; but carry an equalhead both in the practice of attempts and relation of actions, neither boasting of its own worth, or extenuate another's merit.  
Valour of the Captains is a main means of victory to the whole army; whereupon the Numantines being great soldiers thus commended the Romans: when once in a battle, or great piece of service they were put to the worst, and driven to slight by Scipio Aemilianus: at their sitting down they were reprehended by their leaders in great rage for their base cowardice, with these words; are not these the Roman sheep, that we have so often beaten home to their folds? to which the soldiers made this answer: they are indeed the same ●●eepe, but they have changed their shepherds, meaning they had now more valiant Commanders.  
Valour is so great a friend to learning, that that it will answer in her behalf, unterrified with swearing or swaggering: for so a noble young Gentleman much given to learning, and a great lover of study sitting one day amongst his books, was visited by a more hot brain, then wise witted gallant: a neighbour of his, who at his coming unto him, used this speech? What still at thy book? ever amongst the dead? come abroad, and live with the living? Oh answered the young Gentleman I am sorry to hear thee say one thing, and prove another; for my books are dead in show, but full of life indeed; and thou dost live in show, but to virtue the true life thou art dead.  
Valour holds up the sword of justice, and maketh life to shine with a lustre of honour, as the stars through the clouds.  
Valour raiseth mean men to order of her service, and degrees of military renown so it be seasoned with experience and understanding; otherwise to see a younger soldier preferred before another breeds repining, and how ever favour and authority may proceed per saltum, yet it is a mere wrong.   

Virtue.  
I make true honour worthy truest praise,  
And from the dust the humble I do raise.  
Virtue hath a country in heaven, and when she cometh on earth, she is like a traveler that goeth to a friend to persuade him to change his dwelling for a better.  
Virtue maketh life famous, and death glorious; and he that neglecte●h her is a fool: but he that hateth her is a devil.  
Virtue in youth maketh age honourable, and in age maketh death memorable: it is as harmony to life, and a sweet Diapason in music to the comfort both of the players, and standers by.  
Virtue in misery is the joy of the wicked, as wickedness in prosperity is the grief of the godly: which makes me remember a saying of a Philosopher, to Phalaris the Tyrant, who reprehended him for weeping at the death of his friend, as being a principle against true Philosophy: but he very confidently replied; I weep not O Tyrant, that the virtuous do die, but that the vicious do live, and such as thou dost govern.  
Virtue is blemished with vainglorious ostentation, but to boast of wickedness and vice, is the top of sin, and most abominable to God and good men.  
Virtue in a Prince is the subjects joy, and the peace of all estates is conserved by virtuous administration, mar●●all discipline, due execution of laws, worthy advancing to preferment, courageous suppressing the insolent, and resolute constancy to maintain true religion and civil administration: all which must be performed by virtue, and cannot be done without her direction.  
Virtue of the wise is to be beloved, the life of the virtuous to be gracious, the service of the faithful to be rewarded, and the honour of the valiant to be advanced.  
Virtue maketh the mind of man to think right upon God, and to do right amongst men, so that true Virtue beginneth by good motions, good motions proceed to resolute meditations, resolute meditations must be expressed by orderly words: orderly words must go forwards to effectual deeds: effectual deeds to constant perseverance, and perseverance must knit up the life with the indissoluble knot of eternal fame.  
Virtue is most graced by mercy and pity: for therein do men come nearest the divine nature, whilst tyrants on earth breath nothing but blood and revenge.  
Virtue buildeth upon hope of reward, and honour is a great spur●e to virtuous endeavours.  
Virtue hath her greatest lustre compared to the vicious, as stars shine brightest in the darkest night.  
Virtue of the soul dimmeth the beauty of the body, as the brightness of the Sun diminisheth the light of a candle: for virtue will appear in despite of envy, yet must men take heed of polluting virtue with the least crime: for a stain is not so soon seen in a course cloth, as in pure linen.  
Virtue is gracious in the beginning, famous in the proceeding, admirable in the end, and glorious in the memory even after death.  
Virtue in the deprivation thereof, leaveth the soul more bare than the naked body.  
Virtue is like a mirror: for as when a man looketh in a glass▪ and thereby discovereth the spots and stains of his face: so through virtue do we behold the imperfection of nature, and the deformity of sin.  
Virtue cannot be obtained without an industrious heart, and painful pursuit: ● therefore let no idle person ever think to attain virtue by following vanity: for a shadow in show, cannot produce a substance in effect.  
Virtue is the gift of God, but gotten by industry.   

Wars.  
I am a scourge of sin, how ere I seem,  
Unjust and barbarous, as fools esteem.  
Wars that are bloody, make even the peace woeful, and those are accursed, that are sowers of civil discord.  
Wars dispeople Countries, devast Cities, deflower Virgins, ravish Matrons, overthrow commonwealths, ruinated husbandry, spoil Merchants, impoverish the Tradesman, and turns topsie turuy the whole Kingdom.  
Wars are sent as a Nurse, and punishment of sins, and because sin doth ever increase, till the last hour; there will never be a general peace.  
Wars attempted through ambition or vainglory, do commonly end to the prejudice of the beginner: but if to propulse injuries, than the decider of all controversies commonly carrieth the cause with the innocent parties.  
Wars are levied to maintain peace: for as a sword is an instrument of defence, and a cloak a shelter for the rain: so men use wars to keep themselves from the storms of utter ruin by foreign enemies, or private subversion, by civil, or if you will, vn●iuel friends.  
Wars that grow upon ambition, are like to be terrible: but a luxurious peace is as miserable.  
Wars are pleasing in conceit, or for outward bravery to the unexperienced, as peace is unpleasant to a troublesome spirit.  
Wars are fearful in the very rumour, much more in the terrible effects: for though the Drum and Trumpet ye elda brave sound, yet doth the Musket and Pike give a kill blow.  
Wars are commonly foreign, or domestic; the first may be propulsed by like forces: but the other must be prevented by cautelous endeavours, and both in the beginning, as we do the bursting out of rivers, which otherwise will spoil all with their violent overflowings.  
wars cannot be maintained without men: Men cannot be got without money, money cannot be levied without taxes and impositions, taxes cannot be paid without obedience, nor obedience showed without love, and hearty inclination to the Prince.  
Wars resemble the eyes and beauty of a strumpet, pleasing to the sight, attractive and full of favour in outward resemblance: but there is death in her company, hell in her bed, and damnation in her entertainment: so to see brave plumes and scarves, rich cassocks, barbed horses, to hear the cheerful Drum and Trumpet, to march in martial manner through the streets, and to be trained in the flourishing fields, our acquaintance beholding us, and friends smiling on us, is a gallant idleness: but to lie in the dirty fields, to watch in the dark● nights, to freeze standing sentinel, to famish for want of meats, to be enfeebled by the flux, to fight with cruel enemies, to be shot with their bullets, to be thrust through with their pikes, to be slain with their swords, to be trampled with horses, to be eaten up by ravens, to rot in the fields, or be buried in heaps, are fearful ishues of fair shows.  
Wars that are never so honourable and glorious, are far inferior to peace upon any honest composition whatsoever.  
Wars resemble a new broom, which sweepeth away the unclean cobwebs, & casteth them out of our houses upon our dunghills; so doth war consume the caterpillars of a country, and carry the vagabonds and rogues, and rascal rabblement to their common graves.   

Wilfulness.  
No woe is wanting to a wilful Man?  
If he be hurt, it from himself began.  
Wilfulness maketh him fall, that may stand, and then we say he is justly hurt by his own hand, however we may excuse the stumbling of one that is blind. Wilfulness bringeth folly to woe, whilst the wariness of the wise, runs the course of great comfort.  
Wilfulness in steed of law, makes patience subscribe to power, and when wit wants judgement, what hope can there be had of justice.  
Wilfulness is cousin german to madness, and he that will not be advised, if he perish in his peevishness should not be pitied.  
Wilfulness in the General of an Army, many times overthroweth the whole action, because he runneth headlong to destruction, and near disputeth what hindrances and obstacles may intercept him; which makes me remember the History of Helvetia, when the Emperor Charles the fift determined to invade the same, the Noble men and Captains were so wilfully bend, that they presently resolved without further disputing to enter the Country, had not a fool standing by thus interrupted them: here are great words among you, that you will presently enter Helvetia, and go into the mountains: but let me ask you, how you will get out again: for when you shall be puzzled in the narrow passages, where ten men, may keep out a hundred, you will repent your wilfulness: whereupon better advice was taken, and the journey for that time adjourned.  
Wilfulness brings repentance too late, when irrecoverable mischief hath light on a frantic pate, and made it too late to deliberate, how to prevent it.  
Wilfulness of the Governors is the highway to the slaughter of their soldiers: for when at the first besieging of Belgrade, the great Turk in a manner saw the impossibility of the attempt, he yet was so wilful, that he commanded the janissaries to come forward; who thereupon pressing over tumultuously, were slaughtered in thousands, to the filling up both of trenches and dit●hes, so that there were slain above 60000. lamentably through the imperious wilfulness of the Empeour.  
Wilfulness made the prodigal child run his riotous race, to the offending of God, disobedience of parents, grief of friends, consuming his inheritance, and hazard both of body and soul in misery eternal.  
Wilfulness causeth strumpets to plead nenessity of maintenance, want of service, loss of friends, liberty of life, and privileges of love; when yet it is merely a wilful resolution to do wickedly, and enjoy the pleasures of sin for a season: for otherwise virtue cannot be poor, nor want maintenance, if it want not industry.  
Wilfulness in prodigal courses, begin and go on with some sense and hope of delight, but quickly run into poverty, and end in misery.  
Wilfulness cannot endure either restraint or direction, but runneth on in the course of destruction, as a seeled Dove flieth head long on she knows not whither, and at last is subject to the seizure of the Hawk.   

World.  
No doubt I am a Master piece of beauty,  
If my less Worlds within me, do their duty.  
THe World hath so many bewitching properti●s, that we are so much the nearer to the divine nature, as we lift up our minds from it, or above it for there is great difference between temporal trash, and spiritual treasure.  
The world must be cared for to maintain the body, the body to preserve life, life to comfort the soul: but neither to nourish us in iniquity, and dispossess us of eterninie.  
The world is but a days walk: for the Sun goes about it in 24. hours, and the Sea is but shallow: for it is but a stones cast to the bottom, but the thought of man is unmeasurable, and the depth of wisdom unsearchable.  
The world holds him wise that is wealthy: but virtue knows him to be wealthy that is wise: for many lose their living for want of wit, but very few lose their wits for want of land.  
The world you see is a beautiful workmanship, yet it shall be consumed with fire for deformity and pollution of sin.  
The world resembles a general Merchant's storehouse, wherein are infinite sorts of wares for divers uses; but if the buyers come more for idle fancies, then necessary uses, they may spend their money to little purpose, and lose their time to great repentance.  
The world made the Philosophers amazed to consider it: for they could not conceive the original, were ashamed to see the vanity, and confounded to consider to what end and issue it would come: whereupon it is recorded, that three excellent Philosophers gathered themselves together concerning the same: Heraclites, Democritus, and Epictetes the Stoic. After some disputation, Epictetes put a fools cap over the Globe, Democritus laughed to scorn the vanity, and Heraclitus 〈◊〉 the misery.  
The world seeks wealth, the wealthy honour, the honourable respect, but the true convert careth for nothing but Christ, and him crucified.  
The world doth commonly persecute men three manner of ways, in soul, body, and goods: the soul is troubled with unlearned Divines, the body tormented with unskilful Physicians, and the goods purloined by factious Lawyers: whereupon the Archbishop of Florence said to Cardinal Alexandrinus, that Lawyers themselves seldom went to law, Physicians took no physic, and Divines were many of them scarce good Christians.  
The world by the opinion of Cyprian was corrupted with certain abuses, wherein man's imperfections showed a ridiculous disparity, or rather an impious contrariety, as a wise man without good works, an old man without religion, a poor man proud, a seeming matron without honesty, a noble man without virtue, a Christian without piety, a Churchman without charity, a Priest without learning, a state without laws, a Common wealth without government: Thus are men carried in the world with contrary humours, and infested with opposite vices.  
The world was taught three good rules by Chilo: to know that it was God's handiwork, that it was made of nothing, and shall be consumed to nothing: so man was instructed to know himself, not to desire much, and to keep himself out of debt.  
The World is the toil of the covetous, whose wealth is the witch of the wicked, while heaven is the hope of the faithful, and grace the joy of the blessed: Thus again in the world we may say, that impatience is the sting of nature, and presumption the pride of sin, while humility is the grace of reason, and patience the blessing of grace.  
The world is a shop of such wares, as ●heateth the deluded buyers, who count wealth as a jewel, poverty a plague, conscience a fool, care is a Lord of misrule, and will the master of the senses.  
The world showeth us plainly, that beauty is an eyesore, learning a task, valour a heat of blood, reason a gift of God, King's Gods on earth, a Nobleman, a great man: a Soldier, a stout man: a Courtier, a fine man: a Lawyer, a wise man: a Merchant, a rich man: a beggar, a poor man: and an honest man, a true man.  
The world cannot continue, except times and seasons have their courses: day and night make their changes, labour and rest comforts men's bodies, meat and sleep preserve life, punishment and reward proceed from true justice, and wisdom and folly make the difference of all estates.  
The world telleth us that a kingdom bringeth care, learning is full of trouble, power full of charge, youth full of action age full of grief: and content is the only happiness.  
The world is a labyrinth of wit, the consumption of understanding, the pilgrimage of patience, and the purgatory of reason: so that in trufth he is happy, that dwelleth in it to God's glory, his own comfort, and the benefit of his neighbour: and to conclude, the use is good; but the abuse dangerous.   

Woman.  
I longed for dainties, was deceived by lust:  
In one marred all men, made the world unjust.  
WOman was the original of man's destruction: for he had not disobeyed God, but by the enticement of the woman: for the which God told him plainly, he was accursed and subject to damnation.  
A woman is a stinking rose, a pleasing evil, the mousetrap of a man's soul, the thief of his life, a flattering wound, a delicate distraction, a sweet death: and the love of her hidden fire; a pleasing wound, a sweet poison, a bitter sweet, a delightful disease, a pleasant punishment, a flattering death.  
Woman is the strength of will, the weakness of understanding, the exercise of patience, the trouble of reason, the increase of number, the delight of vanity, the pride of beauty, the abuse of love, the breder of jealousy, and the deceit of trust and confidency.  
Woman is the wonder of nature: for she maketh two bodies one flesh, and two hearts one soul: so that the husband and wife truly loving, so conspire in all their actions, that they have in a manner, but one motion: for love maketh union, as hate doth separation and division.  
Woman is a necessary ill, a pleasing yoake-fellowe: and a strong supportation, to weak means of housekeeping; for as in a team, except the oxen be jointly united and draw together: the plough or cart cannot orderly go forward. So in housekeeping, except man and wife do lovingly agree, and jointly labour in their several places to maintain & increase their estates, all will quickly be overthrown; for a division of love and action, makes a dimunition of substance, or rather a dissipation.  
Woman again is a purgatory on earth, and with contrary humours quencheth the hottest love, and breaketh the hardest heart; for if she be honest, she will be imperious, if fair, she will be venereous: if foul, she is loathsome: if a wanton, full of fraud or treason: if proud, costly above thy ability: if witty, impudent to shame thee▪ or make thee weary: if sheepish, she will neither increase thy commodity, nor govern thy family: if familiar and affable, she will be foolish and tell all: either she hath no good quality, or such as are quite overmatched by the contrary.  
Woman that proveth a good wife, commonly continueth a good mother, so that the husband hath joy, the children comfort, the servants contentment, and all the house establishment.  
Woman must avoid all occasions of bad rumours: for it is not enough that she be honest, but that she be so reputed and reported; because the honour of a man dependeth on his wives loyalty, and the reproach of children, on the report of her dishonesty.  
Woman is the weaker vessel, and therefore must man bear with the infirmity of his wife, as she endure the impatience and imperfection of her husband.  
Woman is the author to her husband of much good or ill, as she is endued with the grace of God, or the malice of the devil.  
Woman fair, and proud, and wanting wisdom: is a looking-glass of vanity, and a miror of inconstancy, idle, fantastic, desirous of novelties, disdainful, chargeable, a dainty feeder, a gadder, a talker, and every way irregular.  
Woman is seldom pitied in her tears: for they commonly proceed either from anger, or deceit; anger, that she cannot be revenged: deceit, that she cannot have her will in wantonness and liberty.  
Woman is endued with the same virtues as man: for there hath been as valiant, wise, godly, magnaninous, politic, judicious, great spirited, and learned women as men: yea, our histories are filled with the glorious actions and famous conquests of wo● as well as Emperors, or other persons of honour, eloquence, learning, and judgement.   

A whore.  
I am of shame a scourge, of sin a sink:  
My lifes-flame quenched, it like a snuff doth stink.  
A whore hath many significant names, as filth, courtesan, quean, strumpet, punk, light-hus-wife, concubine, leman, jove, mistress, and infinite other fictions, according to men's fantasies; but all concluding, breach of chastity, and contempt of loyalty, either to virginity or marriage.  
A whore once prostituted to lust, will hardly be reclaimed to honesty: and there is more hope of a branded thief, than an impudent whore.  
A whore is like a horseleech: for as it sucketh the blood from corrupted bodies and never falls off, till it swell with fullness. So plays the whore with our substance, and best blood in our bodies, and never leaves a miserable besotted man, till she have feathered her nest, and filled her coffers: nay, till she hath emptied the bones of marrow, and the purse of money.  
A whore is known by the boldness of her face, pride of her eyes, wantonness of countenance, unconstancy of her looks, gaudines of clothes, giddiness of gate, immodesty of her gesture, looseness of her behaviour, licentiousness of her words, leawdeof her actions.  
A whore is of the nature of Astrology, an art of all men embraced and practised; so a whore is railed and reviled of every body for her filthy conditions, and yet courted and embraced for her wanton allurements, and pleasing delight.  
A whore studieth for nothing but wealth, bravery, and expenses: yet she is never the nearer to attain to any settled estate, nor a jot the richer at the years end.  
A whore is not to be trusted with a secret, nor can be silent in a matter of importance especially if a bribe whisper her in the ear and a greater reward entice her to discovery.  
A whore bringeth a fool into the house of slaughter, and he that goeth into her chamber, is like an Ox led by the Butcher.  
A whore cannot be better compared then to deep pits, from whence it is ●asier to keep one's self from falling, then once fallen to recover out: so it is more easy to absent thyself and never remember her, then by her company to content and satiat thy desire.  
A whore is compared to coals taken out out of the fire, which either burn a man or besmear him: so do whores either consume our estates, or our credits.  
A whore amongst many other hath one lovely condition, that in her lovers misery she will laugh and sing, and at his entreaties she will fleer and scorn.  
A whore reprehended for her incontinency standeth more stiffly than any other on terms of honesty, and reproved for her shameless and filthy desire of change and variety, justifies with fearful oaths her constant fidelity.  
A whore supposeth to redeem and wipe a-away her filthy crimes, by going to Church and giving Alms: but let her know that the sacrifice of a thief, is as if he had offered the head of Dog, and the charity of a strumpet, as the stink of a dunghill.  
A whore hath this usual impediment, that she cannot repent. For while youth lasteth she is loath to leave her profitable sport, and when both fail, she sees that of a young whore she may turn an old bawd, and so still live by the trade.  
A whore that is mercenary, will hardly be drawn from her filthy life, she is so fast linked to the love of money, otherwise many faulty women repent their first offence, and become of bad maids very good wives.  
A whore thinks herself excellent witty, when she can practise disloyalty cunningly, and overreach her friends by her subtlety.  
The finest whore is but a filthy dripping-pan, so often set to the fire, till she is caught by the flame, and so burns herself, and her basting stick ere she hath done.    

AN EPITOME OF GOOD MANNERS, extracted out of the treatise of Mr. john Della Casa called Galatea.  
ALthough virtues and high exalted qualities seem to have a greater praise: then common rudiments, and simple precepts of life; yet because every man's arm cannot reach at so high a branch, nor capacity attain to so great knowledge, and that good mauners is more necessary, and to be put in practice in all conversations. I will here briefly show you by way of short and civil admonitions, how a man should demean himself with acceptation to all noble societies.  

Good Manners preferreth as much as Virtue.  
First then to encourage thee the more; believe it, that many men have attained to great preferment by cheerful and pleasant behaviour alone, when as divers endowed with virtues of admiration, have not yet stepped so high on the degrees of honour. Contrariwise, rude and uncivil fashions make men both odious and cumbersome: for though there be no laws nor punishments articulated against them: yet is nature a principal corrector in his kind, and maketh them unsociable to mutual commerces, and others of moderate demeanour afraid of their rudeness; for as men do commonly run away affrighted at savage and cruel beasts, not seeming once to have any fear of gnats, and flies, and other lesser vermin: yet by reason of continual annoyance, they complain more of these, than the other. So fareth it in the hate of wicked and impious livers: but yet by being continually conversant with one another, we are more afraid of unmannerly and untaught companions, then tyrannous and dissolute livers.   

Flattery.  
Next to frame ourselves conformable to society, we must live in such a fashion, that we may please others, and not satisfy our minds altogether: wherein discretion must so measure our actions, that as we ought to be far from palpable flattery incident to a Parasite: so must we be remote from depraving invection, the office of a decractor and railer.   

Loathsome and filthy things.  
We must not only refrain from such things as be foul, filthy, loathsome, and nasty: but not so much as name them; so that neither the common sense of other men should be offended, nor the conceit and imagination with matter unpleasant distasted: as for example; a Gentleman ought not openly to thrust his hands into his privities, to reach to his head, or any part of his body, as if he fished for a louse, to ease himself in public view, and so truss himself in a bravery, to wash his hands on a sudden: as giving the company notice, where he had been, to show them any loathsome thing, as he passeth by the way: nor to offer to their nose any filthy or stinking weed, which may annoy, or displease their patience.   

Unpleasant sounds.  
We must not grind the teeth, whistle, make noises, nor offend the ears with any harsh and unpleasant sound: nay we should not offer to sing aloud, especially having an vntun●able voice; as for coughing, sneezing, and yawning, they be things so unsavoury, that a man is bound to avoid them in public, or at least restrain himself as much as nature may suffer, and tolerate; but the principal reason is, the vilepending the company, and taking upon ourselves a greater state of pre-eminence, then either they will allow, or falleth to their proportion to carry.   

Blowing the nose.  
We must not blow our nose too loud, nor open the hand-chercher at all to show any nasty filthiness, nor lay it to the cup where another means to drink, nor smell to the meat, which he determines to eat, no not to that, which thou hast chosen for thyself, no nor reach the cup or meat, which thou hast tasted to any other of thy own voluntary will, except such a familiar friend, as dependeth on thee for love, or observation: for though they seem small offences, yet believe it, slight stripes have power to slay fast enough.   

Unmannerliness at the table.  
We must avoid all ravenous and greedy feeding, all unmannerly besmeering the fingers, all filthy bedawbing the napkins, wiping our face with them, sweeting with eating, blowing in drinking, and rubbing our fingers on bread, tablecloth, or any other place unbefitting; nor should a man blow upon any thing to deliver it to another, as the dust of a roasted appell, or a feather from ones ruff and such like: for wind was never without water, nor offer thy handkerchief to another, nor come so near in thy talk as to brtath in ones face, nor indeed any thing which may breed offence, or breach of friendship.   

Carelessness of the company.  
We must do nothing in our civil conversation, which may give a distaste to those with whom we keep company of vilepending, or smally estimating them; as sleeping, where men be met to commune, and confer together; rising to walk up and down, when others are disposed to sit and complain to on another, or dispute the matter; stretching ourselves and yawning with other rude gestures, pulling out of letters to read, as if some great affairs importuned, and were committed unto them: pairing of nails, dromming with fingers, whistling, singing between the teeth, humming, shuffling with the feet, when other men would solace themselves otherwise: sitting with turning our tail to our next neighbour, lolling with our feet upon a table, or higher form: leaning on one's shoulder, punching with the elbow at every abrupt sentence we utter, and such like, all which show a certain carelessness of the company, and setting at nought such, as we converse withal at the instant.   

Decency of apparel.  
We must apparel ourselves meet for our age and calling, and not have other men in contempt by our singularity, but fashion ourselves to common use, though 〈◊〉 less commodious or gallant, than ou● 〈◊〉ties and desires would adventure upon. Again, when all men wear handsome beards, we should not shave ourselves with strange attire of other countries, or 〈◊〉 of our own, nor ill shaped, least th● world suspect we wear other men's: but fit & comely to the body without pride, vanity, nastiness, miserableness, or unmannerly slovenlinesse.   

Curiosity and cumbersomeness.  
We must not be too tedious in trimming or appareling ourselves: for it either shows a pride or curiosity, which is as ill a vice: nor must we have any business to do, when we should fit down at the table, or seem to be angry, that the meat is brought in so soon, when yet all the company would feign be at dinner, nor show a manifest pride ●n sitting down first, choosing the best bed, the hansommest chamber, going in a doors or up stairs without some ceremonious proffer, and sports and exercises, as if they were rather masters of the company, than companions.   

Brawling and railing with servants.  
We must not brawl and rail too much at the servants: much less strike, especially when company is within hearing; For either it shows a froward and tasty humour, or foolish pride, which is of all other unbesitting a Gentleman, who should boast of nothing so much as an humble mind, pleasant affability, and well sorted courtesy: nor should we make our table a place of unkindness, quarrel, or chaffing; for mirth and solace is the physician of feeding, and to be then froward or fromward, is merely an extremity, and breach of true friendship. Again we must not be too sad or lumpish, but pleasant and familiar, so that the company may suppose themselves welcome, and proceed in their entertainment, this custom must be likewise observed in all civil intercourse, and salutations: so that when a question is demanded, no dogged and unmannerly reply must follow: no musing nor extraordinary contemplation amongst friends or company: no niceness, or effeminate daintiness: no dangerous exceptions, if friends or companions should talk somewhat displeasing, or do something, which might be forborn.   

Filthy talk, ribaldry, profanation, unseasonable speeches.  
We must not defile our communication with filthy and obscene talk: profaning God's name, or intermingling religious secrets, with common intercourses, and unseasonable conference, and out of time, as telling Friars sermons to young Ladies disposed to be merry, or talking idly when the company is in serious discourse, is a thing to be avoided: as also at feasts and banquets to make relation of wounds, slaughters, or other tragical accidents is uncivil, and a custom to be reclaimed: nor should we take upon us the discovery of our visions and dreams, as many will do with a tedious curiosity, and unseemly confidence: but of all other things an honest Gentleman must not dishonest himself with any fiction or lie, especially of his own invention, either in hope of vainglorious praise of a good wit, or gross flattery toward any in presence: nay in relating news, and the report of other men, he must be very circumspect, and observe such cautions; as may induce the company to good and worthy attention, and not to scorn or deride him, either for his own vanity in ambitiously discovering some commendable exploits, or his detracting others in proclaiming their infamy.   

Counterfeiting of greatness, Comparisons.  
We must not counterfeit a greater port and bravery, than God hath established us in, nor yet practise high and magnificent gestures, nor over-rich and costly apparel: nor over-topping and discountenancing our inferiors, we must not boast of our hohonour, Ancestors, wealth, exploits, nor contest with the company by way of unequal comparisons, either to brave our betters, or insult over others of meaner condition: nor are we too too remissly to embase ourselves, lest it tend to a secreter pride by contemning what every man thinketh due unto us: as if we deserved far better, and yet seemed to disclaim it, till it were fully offered unto us: nor should we refuse in modesty to tell the truth, either concerning ourselves or others: but we must avoid a prolixity of speech, and fetching about, when we are demanded our advise: there is likewise a fault to be avoided amongst gentlemen, proceeding from an abject mind; which is when a man doth embase himself far lower than his place, to the trouble and combersomnes of the whole company: but sometimes it proceeds from folly and ridiculous custom with them, and then it is lamentable.   

Ceremonies.  
We must avoid all extraordinary ceremonies, or curious entertainments, as uncovering the head, bowing the body in token of reverence, using high titles and styles of honour, kissing the hands, embracing the body, and such like; all which, as they may be used, are decencies, and things of mere necessity and of duty: but for every idle fellow in foppish meetings, and saluting one another without distinction of time, place, and persons, antic like to confound them is merely discrepant from generosity and good manners: therefore is it not a lamentable case for a Gentleman to honour them in titles, whom they despise in their hearts, and with verbal protestations offer service, when yet we think ourselves worthy to command and control them: yea, sometimes it happens, that encountering with a stranger, how base and unworthy soever he be: yet we give him all the attributes of noble and high exalted, yielding as much as unto our best deservers, yet I cannot deny, but there be titles by privilege according to the degrees of men, as Princes, Lords, Gentlemen, Officers, and such like, wherein yet we must observe a decorum, but not disperage the worthy by bestowing their graces on the unworthy.   

Ceremonies for Profit, Duty, Vanity.  
We must therefore consider, that Ceremonies are used for Profit, Duty, or Vanity. For profit as we see in flatterers, who sooth our humours in every thing, not in regard of our wills, but because they themselves should be recompensed, wherein a Gentleman should not be seen: for it cannot be otherwise, than a lie; and a man cannot honestly make a lie, nor seek by virtuous courses to pleasure himself, by the hurt of another.   

Duty.  
But ceremonies of duty are not to be left according to the civil custom of the place, and therefore we say, you, and not thou, to men of good sort: so in the rest, we must seek to please others, as well as ourselves, although sometimes we can yield no probable reason for the sam● 〈◊〉 we do in the laws of Princes, which 〈◊〉 not presume to alter, till they in 〈◊〉 think them me●t to be repealed: 〈◊〉 at because custom alloweth those salutings of courtesy by term of kissing your hand. I am your servant, and such like, as they do in Italy, they are not to be left neither in writing, nor speaking, as for that harsh imitation of example of long former times, it is no more to be practised, then to send us to eat acorns; because in the beginning of barbarism we did so.   

Vanity.  
We must not be touched with ceremonies of vanity or pride, wherein custom of conntries is to be observed: for what is convenient at Naples, being a City of Nobles and Gentlemen, is not so requisite in Florence and Leuca, places consisting of Merchants, and inferior degrees, as also because in Veni●● there is an extraordinary kind of kissing, and saluting one another, by reason of pleasing one another, in giving their ba●es, and consents for offices, yet must not every City or Town 〈◊〉 like.   

Combersomenesse.  
Ceremonies are also to be restrained, that breed combersomnes, wherein the circumstance of time, age, and condition, must be respected: for a judge need not use such humility as another, an old man as a young, a countryman as a courtier, a servant as a stranger, and divers others: for where men expect a duty, they care for no ceremonies, and where they respect them, they are also tied to decencies: for as courtesy and humility are graceful even to inferiors: so too much affectation and foppish motions ten● to flattery, and make us mocked with the titles of double diligence.   

Book Ceremonies.  
For when men are cunningly courted, they are weary of it, disdain it, and herein is great reason, because these glavering fellows do thereby show, that they estimate the party, as a vain and arrogant person, or a simple and shallow-witted gull: we must therefore take heed of Book Ceremonies, which in Spain of all other places are used, yea, even to the selling of them for money, and observing how this man must be spoken unto, that Nobleman saluted, that Lord exalted, that woman magnified, etc. So that nothing passeth without prescription, which when ignorant men have got once, they practice with immoderate baseness, folly, and cowardice.   

Slandering, quarreling, and Wrangling.  
We must not slander or deprave another man's doings: no nor repine at our neighbours prosperity: for therein we shall imitate the Ox that goreth with his horns, or striketh with his feet: All quarreling, wrangling, and overthwarting must be avoided: for as in a combat the victory is the principal end of the fight; so in verbal contentions we endeavour to seem to be in the right and prevail, as more judicious than another, so that the gaining the cause in trifling matters, doth many times lose the love of a faithful friend: for who will be acquainted with such, that every hour are contentious, and give us cause rather to stand upon our guard to prevent a quarrel, then to desire conversation to maintain our delight and contentment.   

counseling and Reproving.  
We must be careful how, and whom we go about to counsel or reprove: for commonly it proceeds from self love and pride, that we are wiser than they; yea, sometimes it seemeth a check to him for his ignorance and folly, so that this intermeddling with other folks business, is a dangerous matter: for he that counseleth, hath ever a good conceit of himself, and an ill opinion against the other, and he that reproveth others, seemeth as though he had no faults of his own.   

Scoffs and Scorns.  
We must not scorn or scoff at any man: for it is a greater sign of contempt & disdain to scorn a man, then to do him an open wrong. For as much as wrongs may be done either of choler, or of some covetous mind or other; and the nature and effect of a scorn, is properly to take a contentation and pleasure to do another shame and villainy, though it do ourselves no good in the world: therefore we must neither reprove the blemishes of nature in other men, nor make a sport to counterfeit their imperfections, & although there be some difference between a scoff and a mock, as that a scorn showeth always despite, and a mock may be done in pastime▪ yet must a Gent, avoid both the one and other, or at least be limited in his mirth, that it turn not to shaming the party, and so may be counted as ill, as a scorn or deprivation. For it many times chanceth, that in boarding and jesting one takes in sport, the other strikes again in earnest, so that a mock is no better than a deceit, and he that seeks to purchase good will, and be well thought on, must not make himself cunning in mocks and jests, and yet a pretty fashion of mirth is sometimes maintained from pleasant jests and conceits, and a good wit is both commendable and allowable: but herein must be a great government and moderation, because it cannot be good to jest in matters of weight, and much less in matters of shame, Again, where it is out of time for to laugh, there to use any jests or dalliance, it hath a very cold grace: beside, jests must bite the hearers like a sheep, and not like a dog: for if it pinch as the bite of a dog, it shall be no more a jest, but a wrong: so than jests be no other things but deceits, and deceit cannot be wrought but of men that have fine and ready wits, and very pleasant. For to jest or taunt is not currant with every man that will, but only with them that can.   

Counterfeiting, Discourse at large.  
We must not for other men's pleasures dishonest, and dishonour ourselves, as to counterfeit to be fools, and unsavoury dolts, nor talk at random with far fetch discourses, and absurd relations, only as I said before, a man may be merry conceited, and use a pleasant liberty in speech amongst his equals, as also upon occasion, discourse at large with well disposed speeches uttered to purpose, concerning the travels of foreign places, or the History of Lives, or the relation of troubles, or such like circumstantial matter, wherein it behoves them to use proper names, and not to change them after, but above all not to say any thing, which unsaid in silence, would make the tale pleasant enough, and peradventure glue it a better grace to leave it out; yet sometimes men may dispose and order their tale first with by names, and then rehearse them as need require, that are proper, as for example who would describe covetousness, or any other vice or virtue, may personate a name of any man notoriously infamed for the same, or gloriwsly exalted for the other.   

Plain Words, No double signification, Apt words.  
Our words must also be plain, that all the company may easily understand them, and withal for sound and sense they must be apt and sw●●t, and not old, rotten, and out of use, but naturally bred in our 〈◊〉 without doubtful and ambiguous aenigmas or amphibologies, to put the hearers in a maze for the interpretation. They should be also apt and proper to that thing we go about to deliver, whereby the discourse shall be more pleasing, and the judgement of the discourser more commendable.   

Foreign Languages.  
We must avoid all talking in foreign languages, to him that understandeth not what we say, nor should we use it at all, but when it is needful for us to be understood, and merely when necessity enforceth to use them. For without controversy, our own is more natural unto us, and addeth a grace to every discourse.   

Words dishonest in their meaning.  
Besides this, it becometh every honest Gentleman to eschew those words that have no honest meaning: for the goodness of words consisteh either in their sound, or pronouncing, or in their sense and interpretation: so that a man must not only beware of unhonest and filthy talk, but also of that which is base and vile, and especially where a man talketh, and discourseth of great and high matters: as for example, to scratch the scabs of sin, to name women of the world scurvy whore●, and infinite of this sort, wherein we must avoid the filthiness of speech, and rather accustom ourselves to such gentle and courteous speeches, and so sweet, that they may have no manner of bitter taste in them: nay as I said in the reprehension of sin, and discoursing of pleasant matters; we must be moderate, & use covert terms and descriptions. Moreover, a man should not bring a man's faith and honesty in question and doubt: but if a man promise you any thing and do not perform it, you shall rather impute it to forgetfulness, than thrust out any stings of complaint, anger, or choler; you should therefore never speak before you have first considered and laid the plot in your mind, what it is you have to say; for in so doing your talk shall be well delivered, and not borne before the time.   

Voice and tongue must be pleasant.  
We must also beware that our voice be not hoarse and shrill, and when we laugh and sport in any sort, we must not cry out, and scrich like the pulley of ● well: nor yet speak in our yawning: so that if a man do flatter by nature, or become hoarse through imperfections, it is most meet for him to be sparing of speech, and rather silent, and attentive to others, then forward to discourse with displeasing; it is also an ill noise to hear a man raise his speech high like to a common crier, and yet not so low and softly, that he that hearkens, shall not hear him: nay, if he be enforced to repeat his tale again: he must do it soberly, and not as if he were angry indeed: our manner of speech must be also disposed, as the common use is; and not unsorted, disordered, and scattered confusedly, as many do upon a bravery like a Scrivener, or some pedantical schoolmaster: nor must we preposterously place our words, as versefiers may do: nor should we use the pomp, bravery, and affectation incident to others; but withal we must take heed of such base speech, as vile mean people, or as we say the rascal scab accustom; in one word, as we have partly showed before: we must fashion ourselves like Gentlemen, and professors of civility.   

Talkative fellows.  
As the defects of slow and fumbling spe●ches are to be reform: so must we not talk too fast, nor too much, as many talkative fellows, who out of vanity love to hear themselves speak, and trouble all the company; there is another fault likewise to be redressed, and that is interrupting another man's discourse, which must not be: for nothing moves a man sooner to anger, then when he is suddenly cut short of his will, and his pleasure, be it never so little & of small importance: If any man therefore be in a readiness to tell his tale, it is no good manners to interrupt him, nor to oppose against him, although he intermingled some lie or fiction in his discourse: nor must you divert the hearers from any man's discourse to a new begun speech, and tale of your own; for as the interrupting of a man is, as if you should take him by the sleeve, and stop his course beginning to run, so to ask abrupt questions in the midst of a tale, or offer to begin another discourse, when a man is telling a story or such like, is as if you should shuffle stones against him which goeth. For every man in his own conceit thinks he can tell his tale well, although for modesty sake he deny it: yet men must take heed of over much talking; for he must run into some errors, and commit many faults, that talks too much, and he that talks all the talk to himself, would after a sort prefer himself above them that hear him, as a master would be above his scholars, and therefore it is not good manners for a man to take upon him a greater state, then doth become him.   

Silence.  
We must not also be overmuch silent: for to use silence in place where other men walk too and fro, is in manner as much a fault, as not to pay your scot and lot as other men do; therefore it is good manners for a man to speak, and likewise to hold his peace, as it comes to his turn, and occasion requires.   

A good grace.  
We must also use a manner of grace in our speech and actions; For it is not enough for a man to do things that be good, but he must also have a care he do them with a very good grace: and a good grace is nothing else, but such a manner of light as I may call it, as shineth in the aptness of things set in good order, and well disposed one with another and perfectly knit and united together, without which proportion and measure, even that which is good is not fair, and the fairness itself is not pleasant.   

Of Vices, curled hair, sweet smells, custom, condition, country.  
We must not offend any man with our vices; for as they be foul and filthy in themselves; so they produce shameful effects, and turn to our loss and reproach; it shall then be necessary for Gentlemen, and men of good behaviour to have a regard to this measure, I speak of in going, standing, sitting, gesture, apparel, port, silence, rest and action; for a man must not apparel himself like a woman: as in their hair and beards frizzled and curled with bod-kins: their face, neck, and hands painted or starched; their perfumes so hot as a dainty strumpet, and themselves merely effeminate and womanish. As for apparel spoken of before, we must use them according to the fashion, and our calling: for we must not take upon us to alter custom at our will: for time doth beget them, and time doth also wear them out: yea, we should apparel according to the country we live in, for what peradventure is allowed in Verona, perchance would not be suffered in Venice.   

Comeliness in going.  
We must not run, nor go too fast in the street, lest it make one sweat and puff, which is too unseemly for a Gentleman, nor yet are we to go so soft and demurely as a maid: neither should we shake the arms, or writhe the body, mince it: or walk with high gate, and lifting up the leg, nor stamp with the feet, nor go as it were splay-footed, nor stroke up the stockings in going, nor stare in ones faee, nor look up too high nor muse too lumpishly, nor do any thing unseemly when we would be professed Gentlemen, who should be masters of true civility, good manners and courtesy.  
Many other things I could here relate: as a table, wherein a true life is pensilled our, and delineated for example and imitation: but because it would bring me along, as it were into a confused journey, I will desist from traveling in unknown ways, and wading further in the deep, than I shall be able to recover the shore; and so I leave with these few cautions, and abbreviated principles, and hope you have the discretion to retire to greater volumes, and better direction, if these be not fully satisfactory.  BY T. G. Nemo desperet meliora lapsis. 
FINIS.